Compunction or pricking of heart with the time, meanes, nature, necessity, and order of it, and of conversion; with motives, directions, signes, and means of cure of the wounded in heart, with other consequent or concomitant duties, especially self-deniall, all of them gathered from the text, Acts 2.37. and fitted, preached, and applied to his hearers at Dantzick in Pruse-land, in ann. 1641. and partly 1642. Being the sum of 80. sermons. With a post-script concerning these times, and the sutableness of this text and argument to the same, and to the calling of the Jews. By R.J. doctor of divinity.
THese words and the following shew the fruit and good effect of the Apostles teaching on the day of Pentecost, especially of Peters Sermon, which was the conversion of many Jewes, even three thousand soules;
THese words and the following show the fruit and good Effect of the Apostles teaching on the day of Pentecost, especially of Peter's Sermon, which was the conversion of many Jews, even three thousand Souls;
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Where we may take notice of, first, the Time, Now when: secondly, Persons, They: thirdly Meanes, Heard this. Where first the Act, heard: secondly Object, this. All which being expressed in the English, are implyed in the Originall. The time of their conversion:
Where we may take notice of, First, the Time, Now when: secondly, Persons, They: Thirdly Means, Herd this. Where First the Act, herd: secondly Object, this. All which being expressed in the English, Are employed in the Original. The time of their conversion:
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It being indeed a change from darknesse to light, Ephes. 5.8. yea, of stones into bread shall I say? yea, into flesh, (which is softer:) being a greater change then our last change shall be, which is from grace to glory;
It being indeed a change from darkness to Light, Ephesians 5.8. yea, of stones into bred shall I say? yea, into Flesh, (which is Softer:) being a greater change then our last change shall be, which is from grace to glory;
once ignorant, Rom. 7.17. 1 Tim. 1.13. but after, not rude in knowledge, 2 Cor. 11.6. & 12.14. In a word, changed first in his judgment, and in his estimation of things:
once ignorant, Rom. 7.17. 1 Tim. 1.13. but After, not rude in knowledge, 2 Cor. 11.6. & 12.14. In a word, changed First in his judgement, and in his estimation of things:
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The like in the Jailor, even now thrusting Paul and Silas into an inner prison, making their feet fast in the stocks, presently after, being humbled by an earthquake and so prepared,
The like in the Jailor, even now thrusting Paul and Silas into an inner prison, making their feet fast in the stocks, presently After, being humbled by an earthquake and so prepared,
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Ʋse. Though the change in all be not alike palpable and sensible, yet if we would approve our selves true Converts, our own consciences, at least, must be able to witnesse with us and for us,
Ʋse. Though the change in all be not alike palpable and sensible, yet if we would approve our selves true Converts, our own Consciences, At least, must be able to witness with us and for us,
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and to say with that young man in S. Ambrose newly converted, and afresh tempted by an old acquaintance of his, to return to former lusts, she saying, Know you not me? It is I;
and to say with that young man in S. Ambrose newly converted, and afresh tempted by an old acquaintance of his, to return to former Lustiest, she saying, Know you not me? It is I;
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And with S. Paul of Onesimus, Once unprofitable, now profitable: and of others, Such were some of you, that is, Fornicators, Idolaters, — Theeves, Covetous, Drunkards, Revilers, Extortioners;
And with S. Paul of Onesimus, Once unprofitable, now profitable: and of Others, Such were Some of you, that is, Fornicators, Idolaters, — Thieves, Covetous, Drunkards, Revilers, Extortioners;
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as being the same now after so many yeeres profession, if not much worse, then they were ever, still profaine formall, resting in the bare outward performance of duty, and so children of wrath.
as being the same now After so many Years profession, if not much Worse, then they were ever, still profaine formal, resting in the bore outward performance of duty, and so children of wrath.
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but all that belong to his Election shall at length be converted most certainly; but when, who knowes? Joh. 6.37. SECT. 2. Why Christ converted not so many as Peter.
but all that belong to his Election shall At length be converted most Certainly; but when, who knows? John 6.37. SECT. 2. Why christ converted not so many as Peter.
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to the end that he might be put to death (which was the chief end why he came into this word) which else they would not have done, if they had known him to be the Lord of glory.
to the end that he might be put to death (which was the chief end why he Come into this word) which Else they would not have done, if they had known him to be the Lord of glory.
and that though he died, it was not of weaknesse, but of will, seeing he could have saved himself from death, who gave life, not only to the thiefe, but now to so many.
and that though he died, it was not of weakness, but of will, seeing he could have saved himself from death, who gave life, not only to the thief, but now to so many.
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and heavie stone) which though he have imparted to it an attractive power, yet that power is not put forth by the Load-stone it self alone, which alone or unarmed drawes but a little,
and heavy stone) which though he have imparted to it an Attractive power, yet that power is not put forth by the Loadstone it self alone, which alone or unarmed draws but a little,
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so that the same stone which alone could scarce take up seven ounces waight, being capped with iron, hath very easily and strongly taken up two and twenty pound waight, saith he that saw it, and hath written of it.
so that the same stone which alone could scarce take up seven ounces weight, being capped with iron, hath very Easily and strongly taken up two and twenty pound weight, Says he that saw it, and hath written of it.
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Thus Christ is willing to communicate the glory of this great worke of mans conversion, to the weake Ministery of men, telling us, Whosoever receiveth them, receiveth him;
Thus christ is willing to communicate the glory of this great work of men conversion, to the weak Ministry of men, telling us, Whosoever receives them, receives him;
unlesse corporally, either by Transubstantiation or Consubstantiation: No, his spirituall presence both in Word and Sacrament by his blessing is more profitable to us. &c. 2 Cor. 5.16. SECT. 3. Why mens conversion is often so long delayed.
unless corporally, either by Transubstantiation or Consubstantiation: No, his spiritual presence both in Word and Sacrament by his blessing is more profitable to us. etc. 2 Cor. 5.16. SECT. 3. Why men's conversion is often so long delayed.
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See Rom. 3.19, 20, &c. 25. Ʋse 1. It refutes the conceit of such as think it in their power to repent when they will, who accordingly deferre repentance upon presumption that at more couvenient time they will convert and return to God.
See Rom. 3.19, 20, etc. 25. Ʋse 1. It refutes the conceit of such as think it in their power to Repent when they will, who accordingly defer Repentance upon presumption that At more couvenient time they will convert and return to God.
why else were these, why we, no sooner converted? why are not the Jewes to this day as yet converted? and many of us (who have lived long under the means) not at all?
why Else were these, why we, no sooner converted? why Are not the Jews to this day as yet converted? and many of us (who have lived long under the means) not At all?
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for now, in the time of the Gospel, is the accepted time, and day of salvation, 2 Cor. 6.2. Other times God may winke at, as he pleaseth, but now he commandeth all men every where to repent.
for now, in the time of the Gospel, is the accepted time, and day of salvation, 2 Cor. 6.2. Other times God may wink At, as he Pleases, but now he commands all men every where to Repent.
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step we in when and so soon as we see the waters troubled: which being but at a certain season, let us not lose the opportunity, seeing there is much time in a little opportunity.
step we in when and so soon as we see the waters troubled: which being but At a certain season, let us not loose the opportunity, seeing there is much time in a little opportunity.
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Oh that young men would know that their best and fittest time (now that they enjoy the Gospel) is the time of their youth, Eccles. 12.1. That such as have lost so much time of the Gospel, and of their age, would now at length know the time, that now it is hight time (for them) to awake out of sleep:
O that young men would know that their best and Fittest time (now that they enjoy the Gospel) is the time of their youth, Eccles. 12.1. That such as have lost so much time of the Gospel, and of their age, would now At length know the time, that now it is hight time (for them) to awake out of sleep:
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4 If any have been late commers in, as these here, who neglected Christs preaching a long time, let us learne with the Corinthians to be more zealous, and of these here likewise, who continued stedfastly in the Apostles doctrine and fellowship, and conversed devoutly and charitably together, selling their possessions and goods, parting them to others (in the zeale of their love) as every man had need.
4 If any have been late comers in, as these Here, who neglected Christ preaching a long time, let us Learn with the Corinthians to be more zealous, and of these Here likewise, who continued steadfastly in the Apostles Doctrine and fellowship, and conversed devoutly and charitably together, selling their possessions and goods, parting them to Others (in the zeal of their love) as every man had need.
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Especially considering our many sinnes so long continued in, and the great dishonours done to his name thereby, together with the greatnesse of Gods love in pardoning,
Especially considering our many Sins so long continued in, and the great dishonours done to his name thereby, together with the greatness of God's love in pardoning,
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Let this enflame our love and zeale to him, let this love of God constrain us, and teach us to love him much, (with that repenting woman) that is, zealously, because much or many sinnes are forgiven us.
Let this inflame our love and zeal to him, let this love of God constrain us, and teach us to love him much, (with that repenting woman) that is, zealously, Because much or many Sins Are forgiven us.
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5 Lastly, Let this teach us all, now living in this our Nation, to admire Gods goodnesse to us and ours, yea to all converted (or not converted) and to be thankfull that God at length hath had mercy on us,
5 Lastly, Let this teach us all, now living in this our nation, to admire God's Goodness to us and ours, yea to all converted (or not converted) and to be thankful that God At length hath had mercy on us,
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and reserved us to these blessed times of the Gospel, and peace withall, 1 Tim 1.17. Rom. 11.30, — 33. &c. Let us make use of this blessed time, or otherwise this great mercy will turne to our greater condemnation.
and reserved us to these blessed times of the Gospel, and peace withal, 1 Tim 1.17. Rom. 11.30, — 33. etc. Let us make use of this blessed time, or otherwise this great mercy will turn to our greater condemnation.
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Others to be meere scoffers and deriders of the Apostles, vers. 13. however generally, to be such as by wicked hands took, crucified and slue the Lord of life, verse 23. & 36. at least to be impenitent persons, unbeleevers, and in state of damnation;
Others to be mere scoffers and deriders of the Apostles, vers. 13. however generally, to be such as by wicked hands took, Crucified and slew the Lord of life, verse 23. & 36. At least to be impenitent Persons, unbelievers, and in state of damnation;
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Whence we first observe, as concernes those devout men, That, Outward profession of Christ, devotion and formes of godlinesse are not enough to mens salvation,
Whence we First observe, as concerns those devout men, That, Outward profession of christ, devotion and forms of godliness Are not enough to men's salvation,
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though it be in them only a lip-labour, without true knowledge, faith, humility and obedience, as Isa, 1.12. & 66.3. Jer. 7. having only a form of godlinesse, but denying the power of it:
though it be in them only a lip-labour, without true knowledge, faith, humility and Obedience, as Isaiah, 1.12. & 66.3. Jer. 7. having only a from of godliness, but denying the power of it:
even as the Pharisees persecuting Christ ignorantly. Acts 26. Phil. 3.9. Secondly, As concerning the rest (or themselves it may be) who some were scoffers, all persecuters and crucifiers of Christ, we observe from their attentive hearing now and conversion, The power and wonderfull efficacy of the word of God faithfully and wisely taught, preached and applied. Here we see how men are changed by it, of Wolves, made sheep; of persecuters, true penitents; even as King Saul intending to take and kill David, fell a prophesying and was changed;
even as the Pharisees persecuting christ ignorantly. Acts 26. Philip 3.9. Secondly, As Concerning the rest (or themselves it may be) who Some were scoffers, all persecuters and crucifiers of christ, we observe from their attentive hearing now and conversion, The power and wonderful efficacy of the word of God faithfully and wisely taught, preached and applied. Here we see how men Are changed by it, of Wolves, made sheep; of persecuters, true penitents; even as King Saul intending to take and kill David, fell a prophesying and was changed;
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or as that other Saul, hastening to persecute the Church, by Christs voyce was made a preaching Paul: or as those stout Souldiers who were sent to apprehend Christ, Joh. 7.45, 46, 47. But of this anon,
or as that other Saul, hastening to persecute the Church, by Christ voice was made a preaching Paul: or as those stout Soldiers who were sent to apprehend christ, John 7.45, 46, 47. But of this anon,
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5. Parthians, and Medes, &c. vers. 9.10, 11. they were both of Israel and Judah, who by Gods providence were gathered together to that gerat feast of Pentecost out of all nations,
5. Parthians, and Medes, etc. vers. 9.10, 11. they were both of Israel and Judah, who by God's providence were gathered together to that gerat feast of Pentecost out of all Nations,
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Whereby might seeme (in part at least) fulfilled the prophesie and type concerning the two sticks, for Judah and for Joseph, joyned together, Ezek. 37.16, 17, — 19, 20, 21, &c. noting that the effectuall calling of Jewes and Israelites (as also Gentiles ) and their union in Christ,
Whereby might seem (in part At least) fulfilled the prophesy and type Concerning the two sticks, for Judah and for Joseph, joined together, Ezekiel 37.16, 17, — 19, 20, 21, etc. noting that the effectual calling of Jews and Israelites (as also Gentiles) and their Union in christ,
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as here, verse 47. Who are those? Onely such as he hath elcted from eternity unto salvation, through sanctification of the spirit, and beleef of the truth.
as Here, verse 47. Who Are those? Only such as he hath elcted from eternity unto salvation, through sanctification of the Spirit, and belief of the truth.
And S. John brings the foure Beasts and foure and twenty Elders in, praising the Lamb, and saying, For thou wast slaine, and hast redeemed us to God by thy blood, out of every kindred,
And S. John brings the foure Beasts and foure and twenty Elders in, praising the Lamb, and saying, For thou wast slain, and haste redeemed us to God by thy blood, out of every kindred,
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Whence is this, but from Gods free Election and soveraigne will? who will have mercy on whom he will have mercy, &c. According to that in Jeremy, I have loved thee with an everlasting love,
Whence is this, but from God's free Election and sovereign will? who will have mercy on whom he will have mercy, etc. According to that in Jeremiah, I have loved thee with an everlasting love,
Ʋse 1. God being so free in his choyce and calling of men, as that he chusing where he will, calling or chusing none for any goodnesse, either actually in them,
Ʋse 1. God being so free in his choice and calling of men, as that he choosing where he will, calling or choosing none for any Goodness, either actually in them,
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or foreseen, nor rejecting any of any sort of men for their unworthinesse simply, It is for comfort to such as receive the word in humility, who hearing it repent and beleeve.
or foreseen, nor rejecting any of any sort of men for their unworthiness simply, It is for Comfort to such as receive the word in humility, who hearing it Repent and believe.
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He will have none make arguments against themselves, saying, I am an Eunuch, I am separate, or an heathen, &c. no, let them but joyne in covenant with God,
He will have none make Arguments against themselves, saying, I am an Eunuch, I am separate, or an heathen, etc. no, let them but join in Covenant with God,
So that we further inferre, That, the difference between man and man (in regard of saving grace) is not from men themselves, but from God; from his Election, his saving, free and powerfull grace, who in and by his Spirit, accompanying the word preached, singles out by effectuall calling whom he pleaseth,
So that we further infer, That, the difference between man and man (in regard of Saving grace) is not from men themselves, but from God; from his Election, his Saving, free and powerful grace, who in and by his Spirit, accompanying the word preached, singles out by effectual calling whom he Pleases,
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as that he denyes it to others, Acts 16.6, 7. where he hath any belonging to his Election whom he will save, thither he sends his word in the ministry of it, chiefly for their sakes:
as that he Denies it to Others, Acts 16.6, 7. where he hath any belonging to his Election whom he will save, thither he sends his word in the Ministry of it, chiefly for their sakes:
so) of Lydia and the Jailour: and to Corinth, in which City God had much people. And however the Promise is to be propounded to all, near or far off that will hear it,
so) of Lydia and the Jailor: and to Corinth, in which city God had much people. And however the Promise is to be propounded to all, near or Far off that will hear it,
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as it is in this Chapter vers. 39. Now these are only the Elect, as Acts 17.48. where it is said, As many, as were ordained to eternall life, beleeved; but none else.
as it is in this Chapter vers. 39. Now these Are only the Elect, as Acts 17.48. where it is said, As many, as were ordained to Eternal life, believed; but none Else.
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These are they whose hearts the Lord openeth, as he did Lydia's, that they attend to the things spoken, and beleeve them, which all doe not. Of which more anon.
These Are they whose hearts the Lord Openeth, as he did Lydia's, that they attend to the things spoken, and believe them, which all do not. Of which more anon.
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Onely this teacheth such as finde the fruit and effects of this grace of God in themselves, to be specially and singularly thankfull unto God for the same, even as God hath specially singled them out from among others,
Only this Teaches such as find the fruit and effects of this grace of God in themselves, to be specially and singularly thankful unto God for the same, even as God hath specially singled them out from among Others,
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yea and of the Church, dishonour God by their pride, insolency, and arrogancy too, ascribing whatsoever wisedom, grace and holinesse which they pretend and presume they have, not to Gods free, saving and effectuall grace,
yea and of the Church, dishonour God by their pride, insolency, and arrogance too, ascribing whatsoever Wisdom, grace and holiness which they pretend and presume they have, not to God's free, Saving and effectual grace,
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Who that effectually and truly did partake of Gods saving and speciall grace, did ever (long at least) seeke to take the honour and praise of the work from God to themselves,
Who that effectually and truly did partake of God's Saving and special grace, did ever (long At least) seek to take the honour and praise of the work from God to themselves,
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And this is, on Gods part, the word preached; on mans, the same word heard, and received by faith: First generally, by which, through beleef of the threats and law, the heart comes to be pricked and wounded, being convinced of sin and wrath due unto it;
And this is, on God's part, the word preached; on men, the same word herd, and received by faith: First generally, by which, through belief of the Treats and law, the heart comes to be pricked and wounded, being convinced of since and wrath due unto it;
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then speciall, by which, through beleefe of the speciall promise, and by particular application and use of the remedy here prescribed, vers. 38. the heart comes to be healed. Now when they heard this.
then special, by which, through belief of the special promise, and by particular application and use of the remedy Here prescribed, vers. 38. the heart comes to be healed. Now when they herd this.
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this hath a power on the soule, not onely to move the affections, but to change them, to renew them, to convert them and turn the soule to God, from death to life, from darknesse to light (by opening of the eyes) yea from the power (even of hell, of the very Devill himselfe) of Satan unto God. The law of God converts soules, and changeth stones into bread, yea flesh;
this hath a power on the soul, not only to move the affections, but to change them, to renew them, to convert them and turn the soul to God, from death to life, from darkness to Light (by opening of the eyes) yea from the power (even of hell, of the very devil himself) of Satan unto God. The law of God converts Souls, and changes stones into bred, yea Flesh;
) yea beasts into men: in which regard the Church differs from the Arke of Noah (a type of it in other things;) for there the beasts that entred into the Arke received no chainge nor alteration,
) yea beasts into men: in which regard the Church differs from the Ark of Noah (a type of it in other things;) for there the beasts that entered into the Ark received no change nor alteration,
we come in wolves, lions, vultures, we goe out lambs, deere, and doves; we come in beasts, and go out men, yea, new men, regenerate, as one well noteth.
we come in wolves, Lions, vultures, we go out Lambs, deer, and Dove; we come in beasts, and go out men, yea, new men, regenerate, as one well notes.
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as Junius reclaimed from Atheisme by casting his eye on Job. 1.1. Saint Austin, by taking up the Bible, and reading the first place he lighted on, which was Rom. 13.13.14. not in gluttony and drunkennesse, not in chambering and wontonnesse, &c. was fully converted from his wantonnesse;
as Junius reclaimed from Atheism by casting his eye on Job. 1.1. Saint Austin, by taking up the bible, and reading the First place he lighted on, which was Rom. 13.13.14. not in gluttony and Drunkenness, not in chambering and wontonnesse, etc. was Fully converted from his wantonness;
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But whence hath the word this power? Not from it selfe, but from the Author, which is God, who when and where he pleaseth maketh it powerfull and effectuall, by his spirit accompanying the same.
But whence hath the word this power? Not from it self, but from the Author, which is God, who when and where he Pleases makes it powerful and effectual, by his Spirit accompanying the same.
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It is a two edged sword, and cuts both wayes, as God shall please to weild and use it, either to wound or prick savingly, like the Surgeons lancing-knife;
It is a two edged sword, and cuts both ways, as God shall please to wield and use it, either to wound or prick savingly, like the Surgeons lancing-knife;
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but we speake especially of the former work of it whereby it shewes it self quick and powerfull, sharper then a two edged sword, piercing even to the deviding asunder of soul and spirit,
but we speak especially of the former work of it whereby it shows it self quick and powerful, sharper then a two edged sword, piercing even to the dividing asunder of soul and Spirit,
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that is Gods powerfull instrument by which he worketh faith in men, and converts their souls Now as the instrument hath no power of or from it self (but onely a fitnesse thus or so to be used) and workes in and by the power of the chief workman, as the steele with which the Load-stone is capped, so it is here.
that is God's powerful Instrument by which he works faith in men, and converts their Souls Now as the Instrument hath no power of or from it self (but only a fitness thus or so to be used) and works in and by the power of the chief workman, as the steel with which the Loadstone is capped, so it is Here.
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or considered as a sound or beating and dividing of the ayre, but as it is an instrument of God, appointed and sanctified to produce such great effects;
or considered as a found or beating and dividing of the air, but as it is an Instrument of God, appointed and sanctified to produce such great effects;
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so that the power is from Gods Ordinance (and not from the word of the Preachers) who by the sounding of rams hornes made the walls of Jericho fall down:
so that the power is from God's Ordinance (and not from the word of the Preachers) who by the sounding of rams horns made the walls of Jericho fallen down:
Thus here Gods Spirit being like water (both for abundance and strength) poured out, in the signes of a rushing mighty wind, and of fire, makes the word of Peter and others thus powerful;
Thus Here God's Spirit being like water (both for abundance and strength) poured out, in the Signs of a rushing mighty wind, and of fire, makes the word of Peter and Others thus powerful;
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so afterwards the Apostles being armed with the promise of this power, Mat. 28.18, 19, 20. are sent out to all Nations to convert them, which thing they also did:
so afterwards the Apostles being armed with the promise of this power, Mathew 28.18, 19, 20. Are sent out to all nations to convert them, which thing they also did:
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whom? Kings of the earth, whom with these chains comming out from their mouth (as is fabled of Hercules Celticus ) they did binde and bring into subjection under Christ:
whom? Kings of the earth, whom with these chains coming out from their Mouth (as is fabled of Hercules Celticus) they did bind and bring into subjection under christ:
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So, wise Philosophers, and the learned, the proud and refractory; but by what meas and armes did they thus go forth conquering whithersoever they came,
So, wise Philosophers, and the learned, the proud and refractory; but by what meas and arms did they thus go forth conquering whithersoever they Come,
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and thus in after times, after that great defection foretold, Antichrist began to be cast out in many Kingdomes, by the preaching of Luther, in whom God shewed his mighty power,
and thus in After times, After that great defection foretold, Antichrist began to be cast out in many Kingdoms, by the preaching of Luther, in whom God showed his mighty power,
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and hope in himself, overcame and subdued the power and strength of the world. Alexander was renowned & admired because with so few he subdued so many:
and hope in himself, overcame and subdued the power and strength of the world. Alexander was renowned & admired Because with so few he subdued so many:
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Ʋse 1. This power of God in his word, by which he then did, and doth still goe on triumphing, as he will till he have brought the necks of all his enemies in subjection to him, one way or other, is to be admired and acknowledged; and we thence assured that the Lord Christ and his cause and Gospel shall in his good time prevaile against all opposition of men, devils,
Ʋse 1. This power of God in his word, by which he then did, and does still go on triumphing, as he will till he have brought the necks of all his enemies in subjection to him, one Way or other, is to be admired and acknowledged; and we thence assured that the Lord christ and his cause and Gospel shall in his good time prevail against all opposition of men, Devils,
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it is like fire, which though kept under and halfe smothered down, yet will worke it self free, having a consuming power in it, to devour all combustible matter which stands in its way, as the Arke detained by the Philistines wrought it self out,
it is like fire, which though kept under and half smothered down, yet will work it self free, having a consuming power in it, to devour all combustible matter which Stands in its Way, as the Ark detained by the philistines wrought it self out,
Onely for them both, Know, that conversion of soules and faith is made the affect, as of the word preached, so of the power of God, the greatnesse of his power, yea the exceeding greatnesse of his power, yea of the might of his power, even effectually,
Only for them both, Know, that conversion of Souls and faith is made the affect, as of the word preached, so of the power of God, the greatness of his power, yea the exceeding greatness of his power, yea of the might of his power, even effectually,
and actually, and therefore irresistibly working, as it is there also said, according to the working of his mighty power, even the same power by which he raised Christ from the dead: (i. e.) the power of the Godhead.
and actually, and Therefore irresistibly working, as it is there also said, according to the working of his mighty power, even the same power by which he raised christ from the dead: (i. e.) the power of the Godhead.
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Even so is it in our spirituall resurrection from the death of sinne, which is wrought by the power of Christs word, saying, Awake thou that sleepest, and arise from the dead:
Even so is it in our spiritual resurrection from the death of sin, which is wrought by the power of Christ word, saying, Awake thou that Sleepest, and arise from the dead:
This overthrowes the contrary errour of Jesuites, Lutherans, and Arminians, and teacheth us to give the whole glory of our conversion to God, from whose mercy and power it is;
This overthrows the contrary error of Jesuits, Lutherans, and Arminians, and Teaches us to give the Whole glory of our conversion to God, from whose mercy and power it is;
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and that they have their Commission from him, whose is all power, and who according to that power calls and sends them forth, promising to be with them to the end of the world:
and that they have their Commission from him, whose is all power, and who according to that power calls and sends them forth, promising to be with them to the end of the world:
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so though they meet with opposition in their Ministery, or otherwise have a refractory people of hard hearts and necks to deal withall, opposing, deriding and mocking them,
so though they meet with opposition in their Ministry, or otherwise have a refractory people of hard hearts and necks to deal withal, opposing, deriding and mocking them,
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otherwise we disobey, yea and distrust the power of our Master Christ, whose word if with Jeremiah we offer to shut up, we also finde it in our heart as a burning fire shut up in our bones, which will make us weary with forbearing, that we cannot hold.
otherwise we disobey, yea and distrust the power of our Master christ, whose word if with Jeremiah we offer to shut up, we also find it in our heart as a burning fire shut up in our bones, which will make us weary with forbearing, that we cannot hold.
thereby was but foresignified to him this great conversion of so many thousand soules by his Ministery, whereby Christs promise to him at his calling to the Apostleship was made good unto him, I will make thee a fisher of men, or thou shalt catch live men.
thereby was but foresignified to him this great conversion of so many thousand Souls by his Ministry, whereby Christ promise to him At his calling to the Apostleship was made good unto him, I will make thee a fisher of men, or thou shalt catch live men.
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We shall be unto God a sweet savour of Christ, in them that are saved, and in them that perish, &c. This comforts us again in the weaknesse of our own gifts, so long as we shew our faithfullnesse in that little which we have:
We shall be unto God a sweet savour of christ, in them that Are saved, and in them that perish, etc. This comforts us again in the weakness of our own Gifts, so long as we show our faithfulness in that little which we have:
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as also good successe in our Ministery, according to a Promise made to Christ, and in him to us, Esa. 60.4, 5, — 14. Which if we do finde, we must return thanks to him which causeth us to triumph in Christ,
as also good success in our Ministry, according to a Promise made to christ, and in him to us, Isaiah 60.4, 5, — 14. Which if we do find, we must return thanks to him which Causes us to triumph in christ,
2. Gods people and hearers generally should not be discouraged too much with the hardnesse of their own hearts, with their forgetfulnesse, unfruitfulnesse, deadnesse & dulnesse, so long as they be truly displeased with themselves for these, pray heartily to God and strive against them.
2. God's people and hearers generally should not be discouraged too much with the hardness of their own hearts, with their forgetfulness, unfruitfulness, deadness & dulness, so long as they be truly displeased with themselves for these, pray heartily to God and strive against them.
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that they, through the preaching of the word came to be saved by Christs blood, who with wicked hands, at least by their votes did shed Christs blood: There is hope then for the most rebellious.
that they, through the preaching of the word Come to be saved by Christ blood, who with wicked hands, At least by their votes did shed Christ blood: There is hope then for the most rebellious.
but let such in hope of mercy attend diligently on the word, humble themselves mightily, begge grace earnestly, wash throughly, not by dipping or by little consideration of sin, which may defile us the more,
but let such in hope of mercy attend diligently on the word, humble themselves mightily, beg grace earnestly, wash thoroughly, not by dipping or by little consideration of since, which may defile us the more,
and bathing our selves in the teares of repentance, and hearty prayer to God, with David, that he would wash them throughly from their iniquity. Neither let any ascribe so little to Gods power and grace,
and bathing our selves in the tears of Repentance, and hearty prayer to God, with David, that he would wash them thoroughly from their iniquity. Neither let any ascribe so little to God's power and grace,
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Its an ill signe when one feeds constantly on good, wholesome, and hearty meat, and yet, with Pharaohs leane Kine, looks ill on it, gets no strength of body,
Its an ill Signen when one feeds constantly on good, wholesome, and hearty meat, and yet, with Pharaohs lean Kine, looks ill on it, gets no strength of body,
when the childrens bread, this word of God, doth not nourish and strengthen them; (for all in Gods house are fat and goodliking:) So secondly, they bring a disgrace upon the word and Gospell of Christ, by their power-lesse and fruit-lesse lives,
when the Children's bred, this word of God, does not nourish and strengthen them; (for all in God's house Are fat and goodliking:) So secondly, they bring a disgrace upon the word and Gospel of christ, by their powerless and fruitless lives,
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and to upbraid Profession, because of the loose lives of many Professors. Ah beloved I know we what we doe? let us take heed of this dishonour done to Christ and his word.
and to upbraid Profession, Because of the lose lives of many Professors. Ah Beloved I know we what we do? let us take heed of this dishonour done to christ and his word.
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Thirdly, But if otherwise the word of God in us be not (and that through our own default) the power of God to our salvation, let us look to it lest our own carnall reason, lusts,
Thirdly, But if otherwise the word of God in us be not (and that through our own default) the power of God to our salvation, let us look to it lest our own carnal reason, Lustiest,
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5. Lastly, If we have found any good by the word, that we are become new men by it, let us give God his glory, and not ascribe our conversion in whole or in part either to our selves, to the power of our own will, to our own wit, aptnesse, or good nature: see Joh. 1.13. Mat. 16.17. or yet to the gifts and abilities of the Preachers:
5. Lastly, If we have found any good by the word, that we Are become new men by it, let us give God his glory, and not ascribe our conversion in Whole or in part either to our selves, to the power of our own will, to our own wit, aptness, or good nature: see John 1.13. Mathew 16.17. or yet to the Gifts and abilities of the Preachers:
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namely such as follow Gods method of Preaching, and that course which he chiefly blesseth; yet it is not the Minister but God which converts, opens the hearts, pricks, wounds, and after heales it.
namely such as follow God's method of Preaching, and that course which he chiefly Blesses; yet it is not the Minister but God which converts, Opens the hearts, pricks, wounds, and After heals it.
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We must not ascribe to them either too little (but honour them for their works sake, and be thankfull to them as to spirituall parents under God) or too much, but acknowledge the power and grace of God in and by their Ministery.
We must not ascribe to them either too little (but honour them for their works sake, and be thankful to them as to spiritual Parents under God) or too much, but acknowledge the power and grace of God in and by their Ministry.
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For bereby, first, their eyes came to be enlightened, and they came to see both their own sins and their Saviour, and at length to be directed in and to the only way of salvation, vers. 37.38.
For bereby, First, their eyes Come to be enlightened, and they Come to see both their own Sins and their Saviour, and At length to be directed in and to the only Way of salvation, vers. 37.38.
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Thus our blessed Saviour discoursing and preaching to these two Disciples that went to Emmaus, at length their eyes were opened, and they knew him: yea afterwards presently appearing to them and the rest,
Thus our blessed Saviour discoursing and preaching to these two Disciples that went to Emmaus, At length their eyes were opened, and they knew him: yea afterwards presently appearing to them and the rest,
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It is given to direct and lead us in this our pilgrimage to heaven, as once the fiery pillar and cloud did the Israelites to Canaan through the wildernesse:
It is given to Direct and led us in this our pilgrimage to heaven, as once the fiery pillar and cloud did the Israelites to Canaan through the Wilderness:
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so here is a double light, this of the Word, and that other of the Spirit accompanying the same, by which we come effectually and safely to be directed.
so Here is a double Light, this of the Word, and that other of the Spirit accompanying the same, by which we come effectually and safely to be directed.
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Thirdly, But as it did awaken them, so pricking and wounding, it did let out their corruption, and made way for the perfect healing and cure of their soules.
Thirdly, But as it did awaken them, so pricking and wounding, it did let out their corruption, and made Way for the perfect healing and cure of their Souls.
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and by vertue of his Ordinance, seeing he hath so ordained and appointed that faith should come by hearing, and hearing is by the word ( i. e. command and appointment) of God, as elsewhere (on the text) I shew.
and by virtue of his Ordinance, seeing he hath so ordained and appointed that faith should come by hearing, and hearing is by the word (i. e. command and appointment) of God, as elsewhere (on the text) I show.
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First, our ignorance is such naturally, since we fell into sin and under the curse, that of our selves we neither aright and convictingly know our sinfull, or yet accursed condition.
First, our ignorance is such naturally, since we fell into since and under the curse, that of our selves we neither aright and convictingly know our sinful, or yet accursed condition.
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much lesse doe we know of God or of his will concerning the meanes of our recovery and salvation, till God in and by Christ declare it to us, Joh. 1.18. neither know we the things of God, or any saving truth as of our selves, 1 Cor. 2.14.
much less doe we know of God or of his will Concerning the means of our recovery and salvation, till God in and by christ declare it to us, John 1.18. neither know we the things of God, or any Saving truth as of our selves, 1 Cor. 2.14.
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Nay, Secondly, such is our impotency, that we cannot either know them or yet doe any thing for our selves in the businesse of our conversion, till God by his word and spirit work the same in us;
Nay, Secondly, such is our impotency, that we cannot either know them or yet do any thing for our selves in the business of our conversion, till God by his word and Spirit work the same in us;
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when they had heard, there was not an end, the word still sounded in their ears, that they were the Crucifiers of Christ, that Christ whom they crucified was the Lord of life;
when they had herd, there was not an end, the word still sounded in their ears, that they were the Crucifiers of christ, that christ whom they Crucified was the Lord of life;
Whilest the heart museth and meditates on an object, it comes to be affected, as Psal. 33. Lament. 3.19, 20. 2 Pet. 2.8. Lot in seeing and hearing vexed his soul, — i. e.
Whilst the heart museth and meditates on an Object, it comes to be affected, as Psalm 33. Lament. 3.19, 20. 2 Pet. 2.8. Lot in seeing and hearing vexed his soul, — i. e.
he pondered the evils done, and was the more vexed with their unlawfull deeds. Secondly, We must so hear as to apply particularly to our selves what we hear;
he pondered the evils done, and was the more vexed with their unlawful Deeds. Secondly, We must so hear as to apply particularly to our selves what we hear;
and also to hearers themselves, who must help their spirituall Surgeons and Physicians to apply the plaister or potion, by keeping the one close to the sore,
and also to hearers themselves, who must help their spiritual Surgeons and Physicians to apply the plaster or potion, by keeping the one close to the soar,
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Thirdly, The word heard must be mingled with faith in those that hear it, else it profits them not. Heb. 4.1, 2. Yea fourthly, it must be followed with obedience, as here;
Thirdly, The word herd must be mingled with faith in those that hear it, Else it profits them not. Hebrew 4.1, 2. Yea fourthly, it must be followed with Obedience, as Here;
these both beleeved the things taught them to be true, and being directed to repent and to be baptized, they both repented, beleeved, and were baptized. If then we would reap the fruit and benefit of hearing and be blessed thereby, we must both hear, and keep the word we hear:
these both believed the things taught them to be true, and being directed to Repent and to be baptised, they both repented, believed, and were baptised. If then we would reap the fruit and benefit of hearing and be blessed thereby, we must both hear, and keep the word we hear:
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otherwise God will not hear us. Zach. 7.13. In a word, if we will be Christs sheep, we must receive his mark, and that must be in the eare, John 10.3. — 27. Mat. 13.43: & 17.5.
otherwise God will not hear us. Zach 7.13. In a word, if we will be Christ sheep, we must receive his mark, and that must be in the ear, John 10.3. — 27. Mathew 13.43: & 17.5.
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If we will be his servants for ever, we must suffer him to bore our eares (that the pearles of the Gospel may hang at them.) If we will either beleeve or pray aright, we must hear aright:
If we will be his Servants for ever, we must suffer him to boar our ears (that the Pearls of the Gospel may hang At them.) If we will either believe or pray aright, we must hear aright:
but by opposing to it not only practice, but secondly, reading; thirdly, the spirit and inspirations; fourthly, praying: which may also answer so many objections.
but by opposing to it not only practice, but secondly, reading; Thirdly, the Spirit and inspirations; fourthly, praying: which may also answer so many objections.
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and as is said, for when they heard, they were pricked in heart and said, Men and brethren what shall we do? Its said of the Weasel, Mustella concipit aure, parit ore, She conceiveth at the ear,
and as is said, for when they herd, they were pricked in heart and said, Men and brothers what shall we do? Its said of the Weasel, Mustela concipit Aure, parit over, She conceiveth At the ear,
So the seed of Gods word received in at the eare, and conceived there and in the heart, bringeth forth the fruit of holy thoughts, meditations, and devotion, and expressions of inward sorrow for sin at the mouth.
So the seed of God's word received in At the ear, and conceived there and in the heart, brings forth the fruit of holy thoughts, meditations, and devotion, and expressions of inward sorrow for since At the Mouth.
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Ʋse. 2 This being the profit of hearing, and duty of hearers, let us see what to judge, first, of scoffers at the word, &c. Secondly, of such as hinder and keep back others from hearing;
Ʋse. 2 This being the profit of hearing, and duty of hearers, let us see what to judge, First, of scoffers At the word, etc. Secondly, of such as hinder and keep back Others from hearing;
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and sometimes their feet, to go to Church to hear Prayers (saith one) but he will be sure to keep the eares, which are the gates and doores of their souls, fast.
and sometime their feet, to go to Church to hear Prayers (Says one) but he will be sure to keep the ears, which Are the gates and doors of their Souls, fast.
and lock up that door, by breeding in them a contempt, at least neglect of hearing, not onely by pretending that we all know enough already, practice is more needfull;
and lock up that door, by breeding in them a contempt, At least neglect of hearing, not only by pretending that we all know enough already, practice is more needful;
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First, we may hear that which we have forgot: our memories are like leaking vessels, Heb. 4.1. or we have made little use of what we know, and so stand inneed of stirring up: see 2 Pet. 1.12.13.
First, we may hear that which we have forgotten: our memories Are like leaking vessels, Hebrew 4.1. or we have made little use of what we know, and so stand inneed of stirring up: see 2 Pet. 1.12.13.
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Naamans cleansing was no effect properly of the waters of Jordan, but of faith and obedience to Gods word &c. 3 Some expect to be taught without the ordinary means of hearing, seeing it is written, They shall be all taught of God.
Naamans cleansing was no Effect properly of the waters of Jordan, but of faith and Obedience to God's word etc. 3 some expect to be taught without the ordinary means of hearing, seeing it is written, They shall be all taught of God.
But God works now and usually by meanes, not by miracles. As therefore no man contemnes ordinary and corporall food, because God can feed us otherwise:
But God works now and usually by means, not by Miracles. As Therefore no man contemnes ordinary and corporal food, Because God can feed us otherwise:
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as to elect infants dying in infancy, because God doth not, (at least ordinarily) give his Spirit but by the word, which, where preaching is and may be had, it were presumption, tempting and mocking of God to expect it;
as to elect Infants dying in infancy, Because God does not, (At least ordinarily) give his Spirit but by the word, which, where preaching is and may be had, it were presumption, tempting and mocking of God to expect it;
4 Those that oppose prayer to preaching, that Gods house is an house of Prayer, not of Preaching, Domus Orationis, non Orationum, and of Sermons: Of Orations to God, not from God to us.
4 Those that oppose prayer to preaching, that God's house is an house of Prayer, not of Preaching, Domus Orationis, non Orationum, and of Sermons: Of Orations to God, not from God to us.
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but where said he so? was he not then preaching in the Temple, to the buyers and sellers? and was there not in the Temple as well the Oracle, and the Lamp of God dayly burning (a type of his word) as well as the Altar of Incense? But I ask, Who can pray aright, that knowees neither what to pray for,
but where said he so? was he not then preaching in the Temple, to the buyers and sellers? and was there not in the Temple as well the Oracle, and the Lamp of God daily burning (a type of his word) as well as the Altar of Incense? But I ask, Who can pray aright, that knowees neither what to pray for,
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How can we pray aright without faith? or call on him on whom they have not beleeved? how shall they beleeve on him of whom they have not heard? or how shall they hear without a Preacher? And so,
How can we pray aright without faith? or call on him on whom they have not believed? how shall they believe on him of whom they have not herd? or how shall they hear without a Preacher? And so,
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how can men in prayer confesse sin, and yet not know sin by the word? &c. Not to mention, that Prayer and Invocation is often in Scripture taken for the whole worship of God, and so it includes preaching too.
how can men in prayer confess sin, and yet not know since by the word? etc. Not to mention, that Prayer and Invocation is often in Scripture taken for the Whole worship of God, and so it includes preaching too.
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Ʋse. 3. Lastly, It is a good signe of good intended by God to such as to whom he sends his Word and Ministers, if especially they reverently and meekly hear and receive the word, without quarrelling with it or the Preacher when their sins are discovered, they convinced, Christ his Kingdom and glory advanced,
Ʋse. 3. Lastly, It is a good Signen of good intended by God to such as to whom he sends his Word and Ministers, if especially they reverently and meekly hear and receive the word, without quarreling with it or the Preacher when their Sins Are discovered, they convinced, christ his Kingdom and glory advanced,
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yea to long for and desire it, and not to put any barre in the same, by their negligence in hearing, prejudice had of the Preacher, either his person, matter and doctrine (being Gods pure word though harsh to us) or manner and plainnesse.
yea to long for and desire it, and not to put any bar in the same, by their negligence in hearing, prejudice had of the Preacher, either his person, matter and Doctrine (being God's pure word though harsh to us) or manner and plainness.
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As contrariwise, where either there is no preaching, or no sound preaching, or conscionable hearing and practice of things heard, its a signe that (whether Christ with draw himself from a people,
As contrariwise, where either there is no preaching, or no found preaching, or conscionable hearing and practice of things herd, its a Signen that (whither christ with draw himself from a people,
1 In general, the Object of our hearing is and should be the word of God only, taught by such faithfull Ministers of Christ as he stirres up, calls, and assists by his Spirit.
1 In general, the Object of our hearing is and should be the word of God only, taught by such faithful Ministers of christ as he stirs up, calls, and assists by his Spirit.
Thus every-where we are called on to hear the word of the Lord: Isa. 1.10. Jer. 2.4. & 7.2, -20. &c. the voice of Christ, or Christ himself, Mat. 17.15. hear him. Joh. 5.25. & 10.3, -16. yea of his Messengers, Prophets and Ministers, Zach. 7.7. seeing he that heareth them heareth Christ, Luke 10.16.
Thus everywhere we Are called on to hear the word of the Lord: Isaiah 1.10. Jer. 2.4. & 7.2, -20. etc. the voice of christ, or christ himself, Mathew 17.15. hear him. John 5.25. & 10.3, -16. yea of his Messengers, prophets and Ministers, Zach 7.7. seeing he that hears them hears christ, Lycia 10.16.
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Luke 16. 29-31, And this is no other then the voyce of the Spirit speaking in by the word, as in Noah, Gen. 6.3. which God hath of old promised to accompany his word, Isa. 59.21.
Lycia 16. 29-31, And this is no other then the voice of the Spirit speaking in by the word, as in Noah, Gen. 6.3. which God hath of old promised to accompany his word, Isaiah 59.21.
and since the ascension of Christ also, who hath promised by his spirit and power to be present with his Messengers to the end of the world, Mat. 28, 18, 19, 20. and to send the Spirit, the Spirit of truth to abide with us for ever, John 14.16, 17. to teach us all things,
and since the Ascension of christ also, who hath promised by his Spirit and power to be present with his Messengers to the end of the world, Mathew 28, 18, 19, 20. and to send the Spirit, the Spirit of truth to abide with us for ever, John 14.16, 17. to teach us all things,
see Jer. 23.21, 22, -32. Therefore they ( i.e. such as God sent not, but prophesie false dreames, and stand not in Gods counsell ) shall not profit this people at all:
see Jer. 23.21, 22, -32. Therefore they (i.e. such as God sent not, but prophesy false dreams, and stand not in God's counsel) shall not profit this people At all:
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and doctrines of men, our own and others, much more to abandon all Doctrines of devills, such as are named in 1 Tim 4.1, 2, 3. and so generally all other Popish and Antichristian doctrines,
and doctrines of men, our own and Others, much more to abandon all Doctrines of Devils, such as Are nam in 1 Tim 4.1, 2, 3. and so generally all other Popish and Antichristian doctrines,
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Much lesse upon apparition of spirits out of hell, supposed Purgatory, or yet heaven: Luke 16.29 30, 31. 2 To take heed what they hear: Mark. 4.24. If any speak not according to this word, it is because there is no light in them.
Much less upon apparition of spirits out of hell, supposed Purgatory, or yet heaven: Luke 16.29 30, 31. 2 To take heed what they hear: Mark. 4.24. If any speak not according to this word, it is Because there is no Light in them.
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Isa. 8.19, 20. Yet how can they hear, Luk. 8.18. they must hear and received it, not as the word of men, but (which it is in trurh) as the word of God, which effectually (and which only effectually) worketh in them that beleeve, 1 Thess. 2.13. where faith also is required in our hearing, without which it profits not, Heb. 4.1, 2. So long as young Samuel ran to old Eli when God indeed spake unto him, he had nothing revealed to him;
Isaiah 8.19, 20. Yet how can they hear, Luk. 8.18. they must hear and received it, not as the word of men, but (which it is in trurh) as the word of God, which effectually (and which only effectually) works in them that believe, 1 Thess 2.13. where faith also is required in our hearing, without which it profits not, Hebrew 4.1, 2. So long as young Samuel ran to old Eli when God indeed spoke unto him, he had nothing revealed to him;
but let us rather reverently set our selves in Gods presence, with Cornelius, and say, as Acts 10.33. We are here present before God, to hear all things that are commanded thee of God.
but let us rather reverently Set our selves in God's presence, with Cornelius, and say, as Acts 10.33. We Are Here present before God, to hear all things that Are commanded thee of God.
It is this word of God only, thus heard and obeyed, ( James 1.22, 23, 24, 25.) which will save our souls; 1 Tim. 4.16. John 5.25. Revel. 3.20. And as in the Text.
It is this word of God only, thus herd and obeyed, (James 1.22, 23, 24, 25.) which will save our Souls; 1 Tim. 4.16. John 5.25. Revel. 3.20. And as in the Text.
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Which is according to that main passage in his Sermon, verse 23.24. Him, being delivered by the determinate counsell, and free knowledge of God, ye have taken,
Which is according to that main passage in his Sermon, verse 23.24. Him, being Delivered by the determinate counsel, and free knowledge of God, you have taken,
First, concerning Christ, his natures, office, glory, exaltation and dominion. Secondly concerning themselves, their sin and wickednesse, which thus was discovered, reproved,
First, Concerning christ, his nature's, office, glory, exaltation and dominion. Secondly Concerning themselves, their since and wickedness, which thus was discovered, reproved,
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but so to carry themselves towards the Messias; (which teacheth us, for our humbling, that the very sight and presence of God and of the things we seem most to long for,
but so to carry themselves towards the Messias; (which Teaches us, for our humbling, that the very sighed and presence of God and of the things we seem most to long for,
as every way satisfactory to our desires, is not enough to satisfie us, unlesse God do further strike in by his grace and powerfull Spirit.) But now being thus charged and convinced, began to think & say, Alas!
as every Way satisfactory to our Desires, is not enough to satisfy us, unless God do further strike in by his grace and powerful Spirit.) But now being thus charged and convinced, began to think & say, Alas!
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what will become of us, seeing he is so great and glorious whom we have slaine? For now they see and are convinced who this Jesus was, that he is the Lord of glory, which they saw not before, 1. Cor. 2. Now they see and are convinced of their vilenesse, guiltinesse of wrath, of their bloody practices and cruelty,
what will become of us, seeing he is so great and glorious whom we have slain? For now they see and Are convinced who this jesus was, that he is the Lord of glory, which they saw not before, 1. Cor. 2. Now they see and Are convinced of their vileness, guiltiness of wrath, of their bloody practices and cruelty,
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Whence, let us observe and wisely consider, What Doctrine or Teaching is that which is likliest to do the greatest good, and which is most availeable to conversion,
Whence, let us observe and wisely Consider, What Doctrine or Teaching is that which is likliest to do the greatest good, and which is most available to conversion,
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and the glory of the Father, and which withall most debaseth, vilifieth, convinceth sinfull man; letting him see his filthinesse, guiltinesse, unworthinesse, and inabilities.
and the glory of the Father, and which withal most debaseth, vilifieth, Convinces sinful man; letting him see his filthiness, guiltiness, unworthiness, and Inabilities.
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none of which can so gloriously and fully appear, as when mans sinfulnesse, polution of nature, his guiltinesse, unworthinesse and impotency is according to truth,
none of which can so gloriously and Fully appear, as when men sinfulness, pollution of nature, his guiltiness, unworthiness and impotency is according to truth,
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first, in part only a Prophet, adding doctrines of men, of the pretended Church, and Traditions to his written word, by which as by a rule, he teacheth us and our teachers too;
First, in part only a Prophet, adding doctrines of men, of the pretended Church, and Traditions to his written word, by which as by a Rule, he Teaches us and our Teachers too;
Secondly, in part a Priest, setting up a sacrificing Priesthood now in the New Testament, whereby they really and effectually pretend to offer up Christ for the sins of the quick and dead, which was his work alone, who was once offered to bear the sins of many, and who by one offering (of himself) hath perfected for ever them that are sanctified:
Secondly, in part a Priest, setting up a sacrificing Priesthood now in the New Testament, whereby they really and effectually pretend to offer up christ for the Sins of the quick and dead, which was his work alone, who was once offered to bear the Sins of many, and who by one offering (of himself) hath perfected for ever them that Are sanctified:
and temporal, over their persons also, and over all the Kingdoms of the earth. 2. Both Popish, and Lutheran, and Arminian doctrine, make us Men half Saviours with Christ, if not more;
and temporal, over their Persons also, and over all the Kingdoms of the earth. 2. Both Popish, and Lutheran, and Arminian Doctrine, make us Men half Saviors with christ, if not more;
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and to the power of mans will, giving him the casting voice or the casting of the balance in this work of grace, saying Christ gives us grace indeed and power,
and to the power of men will, giving him the casting voice or the casting of the balance in this work of grace, saying christ gives us grace indeed and power,
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whereas it is God onely that works, and gives both power and will, and that effectually worketh in us both to will and to do, and that onely of his good pleasure: his grace onely makes the difference.
whereas it is God only that works, and gives both power and will, and that effectually works in us both to will and to do, and that only of his good pleasure: his grace only makes the difference.
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and such is not the Popish Religion, (no nor Lutheran, so far.) Do they not teach (beside what is said of them already) that they have no original sin in them after they are washed by Baptism? That men are able to fulfil and keep the Law fully in this life;
and such is not the Popish Religion, (no nor Lutheran, so Far.) Do they not teach (beside what is said of them already) that they have no original since in them After they Are washed by Baptism? That men Are able to fulfil and keep the Law Fully in this life;
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yea more, do more then God commands, even such things as they call works of supererogation, whereby they merit heaven for themselves and others? Whereas we teach, that even after Baptism men have cause to cry out not onely of actual but original sin,
yea more, do more then God commands, even such things as they call works of supererogation, whereby they merit heaven for themselves and Others? Whereas we teach, that even After Baptism men have cause to cry out not only of actual but original since,
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and to say with Paul, Wretched man that I am, who shall deliver me from the body of this death, or, from this body of death? and to say as Christ saith to us, When we have done all that we can do, we are but unprofitable servants.
and to say with Paul, Wretched man that I am, who shall deliver me from the body of this death, or, from this body of death? and to say as christ Says to us, When we have done all that we can do, we Are but unprofitable Servants.
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Here is a shew of humility, and of self-denial; yet it is but a shew, being Will-worship, and a voluntary humility, arguing indeed much more pride then humility,
Here is a show of humility, and of self-denial; yet it is but a show, being Will-worship, and a voluntary humility, arguing indeed much more pride then humility,
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and arrogate to themselves, whom therefore we justly charge as Paul did such Volunteers in humility as they imitate, to be (under such shews of humility) vainly puft up by their fleshly mindes, i. e. falsly humble, truely proud:
and arrogate to themselves, whom Therefore we justly charge as Paul did such Volunteers in humility as they imitate, to be (under such shows of humility) vainly puffed up by their fleshly minds, i. e. falsely humble, truly proud:
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or macerating it, in the words of King David, when God sent a pestilence which destroyed seventy thousand of his people, Lo, I have sinned, I have done wickedly:
or macerating it, in the words of King David, when God sent a pestilence which destroyed seventy thousand of his people, Lo, I have sinned, I have done wickedly:
yet a condition, even of the grace of Gods election, as it concerns particular persons, at least a respect, a point or term from which election flows,
yet a condition, even of the grace of God's election, as it concerns particular Persons, At least a respect, a point or term from which election flows,
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but after Christ spake to him from heaven, he is base in his own eyes, denies himself and his own righteousnesse, accounting all losse, yea dung, to win him,
but After christ spoke to him from heaven, he is base in his own eyes, Denies himself and his own righteousness, accounting all loss, yea dung, to win him,
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So Job, speaking of God to his friends, Shall not his excellency make you afraid? Job 13.11. and to God of himself, after his eye had seen him, I abhor my self and repent in dust and ashes, Job 42.6.
So Job, speaking of God to his Friends, Shall not his excellency make you afraid? Job 13.11. and to God of himself, After his eye had seen him, I abhor my self and Repent in dust and Ashes, Job 42.6.
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yea hate and persecute him and his servants, but because they are ignorant of their own vilenesse, guiltinesse and wretched condition? they know not their need of him,
yea hate and persecute him and his Servants, but Because they Are ignorant of their own vileness, guiltiness and wretched condition? they know not their need of him,
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and therefore they both reject him, and remain in their sinful course, without check, wounding, pricking and remorse of conscience. Revel. 3.17. Wherefore I say to you as Christ himself said to the woman, Joh. 4.10. If thou knewest the gift of God, and who it is that saith unto thee Give me water, thou wouldst ask of him, &c. So if we knew what a precious gift Christ is to us, what a glorious holy God he is in himself, &c. and so withal saw our own need of him, we would seek to him, in all humility and self-denial we would buy of him, &c. as his own counsel to us is, Revel. 3.18. yea we would repent, verse 19, and be vile in our own eyes:
and Therefore they both reject him, and remain in their sinful course, without check, wounding, pricking and remorse of conscience. Revel. 3.17. Wherefore I say to you as christ himself said to the woman, John 4.10. If thou Knewest the gift of God, and who it is that Says unto thee Give me water, thou Wouldst ask of him, etc. So if we knew what a precious gift christ is to us, what a glorious holy God he is in himself, etc. and so withal saw our own need of him, we would seek to him, in all humility and self-denial we would buy of him, etc. as his own counsel to us is, Revel. 3.18. yea we would Repent, verse 19, and be vile in our own eyes:
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we would mourn whilst we looked on him whom we have crucified, &c. as Zech. 12.10. we would be pierced to the heart, and cry out, Away with all priviledges, power of will, goodnesse of nature, legal righteousnesse, civilities, formalities;
we would mourn while we looked on him whom we have Crucified, etc. as Zechariah 12.10. we would be pierced to the heart, and cry out, Away with all privileges, power of will, Goodness of nature, Legal righteousness, civilities, formalities;
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so all things must be defaced, even the goodly face of your own righteousnesse and moral vertues, all high things and conceits must be brought to rubbish,
so all things must be defaced, even the goodly face of your own righteousness and moral Virtues, all high things and conceits must be brought to rubbish,
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your sins brought him from the bosome of the Father to die for them, being as it were the setters on and principals, whereas the Jews were but instruments and accessaries:
your Sins brought him from the bosom of the Father to die for them, being as it were the setters on and principals, whereas the jews were but Instruments and accessaries:
And, in plainer terms, let me tell you, that he against whom you sin, is the Lord of glory: you cannot be so ignorant of it as the Jews were, you have often been told it, you have seen his works in the Church, you professe to believe as much as these converts here either saw or heard, on this day of Pentecost, and therefore are lesse excuseable:
And, in plainer terms, let me tell you, that he against whom you sin, is the Lord of glory: you cannot be so ignorant of it as the jews were, you have often been told it, you have seen his works in the Church, you profess to believe as much as these converts Here either saw or herd, on this day of Pentecost, and Therefore Are less Excusable:
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Do not you, and are you not even they who derogate from his glory, and adde to your own? Do not you oppose your own widom to his, accounting your folly true wisdom,
Do not you, and Are you not even they who derogate from his glory, and add to your own? Do not you oppose your own widom to his, accounting your folly true Wisdom,
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as Paul did before his conversion, and generally the Pharisees? Yea, are not you those that oppose your selves against him as your King, doing your own will more then his? yea, by exalting your selves and the creature, do you not undermine his Soveraignty? I speak not now,
as Paul did before his conversion, and generally the Pharisees? Yea, Are not you those that oppose your selves against him as your King, doing your own will more then his? yea, by exalting your selves and the creature, do you not undermine his Sovereignty? I speak not now,
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whilst I speak to you, of the more grosse Idolater, the heathen or Papist, who denying the sole Soveraignty of God over them, give and ascribe it, some to Saints ▪ Angels, and Images, by Invocation and Worship;
while I speak to you, of the more gross Idolater, the heathen or Papist, who denying the sole Sovereignty of God over them, give and ascribe it, Some to Saints ▪ Angels, and Images, by Invocation and Worship;
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but are not you to whom I speak, many of you, such as serve, prefer and obey your own lusts more then God, by your sensuality and worldlinesse? and so doing, do not you in effect say, Who is the Lord, or who is this Christ, that we should obey him,
but Are not you to whom I speak, many of you, such as serve, prefer and obey your own Lustiest more then God, by your sensuality and worldliness? and so doing, do not you in Effect say, Who is the Lord, or who is this christ, that we should obey him,
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or be subjected to him, that we cannot follow our own delights, or do our own will for him? Let us break his cords, we will not have him to rule over us.
or be subjected to him, that we cannot follow our own delights, or do our own will for him? Let us break his cords, we will not have him to Rule over us.
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This is he whom you provoke, against whom you have so long trespassed, whom you have so much dishonoured, whom you have crucified and persecuted in his Saints and people, whom you as little know or respect as himself, who yet are of price and worth to him,
This is he whom you provoke, against whom you have so long trespassed, whom you have so much dishonoured, whom you have Crucified and persecuted in his Saints and people, whom you as little know or respect as himself, who yet Are of price and worth to him,
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But do you consider this? are you convinced of it? Let the daunkard then, the unclean person and voluptuous, the profaner of the Lords Name and Sabbath,
But do you Consider this? Are you convinced of it? Let the daunkard then, the unclean person and voluptuous, the profaner of the lords Name and Sabbath,
and every sinner, know, and that assuredly, that God hath made this same Jesus, whom ye thus crucifie and wound, both Lord and Christ, the glorious and dreadful Judge of quick and dead.
and every sinner, know, and that assuredly, that God hath made this same jesus, whom you thus crucify and wound, both Lord and christ, the glorious and dreadful Judge of quick and dead.
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because he hath appointed a day in the which he will judge the world in righteousnesse, by that man whom he hath ordained, &c. An dear brethren, let us not mock when we hear these things,
Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, etc. an dear brothers, let us not mock when we hear these things,
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or put off repentance as if ye cared not much whether ye perform it or no, with the Athenians, who heard these things from Paul, and said, We will hear thee again of this matter:
or put off Repentance as if you cared not much whither you perform it or no, with the Athenians, who herd these things from Paul, and said, We will hear thee again of this matter:
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even Gods faithful servants and our teachers, who so tell us, Men and brethren, what shall w do? Ah that I could see such blessed effects of the self-same doctrine.
even God's faithful Servants and our Teachers, who so tell us, Men and brothers, what shall w doe? Ah that I could see such blessed effects of the selfsame Doctrine.
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And so, having in a manner done with the instrumental cause of this Compunction and Conversion of these Jews, which was their hearing of Gods word preached, we come to the effects of the same, the first whereof is to be considered in that which they suffered, expressed in these words:
And so, having in a manner done with the instrumental cause of this Compunction and Conversion of these jews, which was their hearing of God's word preached, we come to the effects of the same, the First whereof is to be considered in that which they suffered, expressed in these words:
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THis pricking in heart notes an Inward Conviction of conscience, whereby they came at once, in the acknowledgement of Christ and his glory, to see their horrible sin in murthering and crucifying of him,
THis pricking in heart notes an Inward Conviction of conscience, whereby they Come At once, in the acknowledgement of christ and his glory, to see their horrible sin in murdering and crucifying of him,
and their own deserved condemnation thereby, so bringing the curse of the Law home to their own consciences, as not able any longer to put by the thrust, as I may call it,
and their own deserved condemnation thereby, so bringing the curse of the Law home to their own Consciences, as not able any longer to put by the thrust, as I may call it,
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and say, What shall we do? Wherein this pricking of heart differs from that cutting to the heart which was in others of the Jews, Acts 7.54, who being alike charged by Steven, as these were by Peter, with the murder of Christ, verse 52;
and say, What shall we do? Wherein this pricking of heart differs from that cutting to the heart which was in Others of the jews, Acts 7.54, who being alike charged by Steven, as these were by Peter, with the murder of christ, verse 52;
yet, not convinced that Jesus was the Messiah or Christ, and so that they were murderers of their Saviour, they inwardly justifying themselves, when they heard these things, were cut to the heart,
yet, not convinced that jesus was the Messiah or christ, and so that they were murderers of their Saviour, they inwardly justifying themselves, when they herd these things, were Cut to the heart,
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So that the same Word had a different effect in the Jews in regard of the issue, though all of them were some way or other pricked in heart, yea cut and wounded;
So that the same Word had a different Effect in the jews in regard of the issue, though all of them were Some Way or other pricked in heart, yea Cut and wounded;
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as by the prick of a sharp instrument, and the corruption of it discovered; yea, whereby the heart became sick of the love of God, and desire after him,
as by the prick of a sharp Instrument, and the corruption of it discovered; yea, whereby the heart became sick of the love of God, and desire After him,
whether it prove the savour of life or of death, seeing men once convinced by it, God can more glorifie himself whether in his mercy or justice manifested towards convicted sinners;
whither it prove the savour of life or of death, seeing men once convinced by it, God can more Glorify himself whither in his mercy or Justice manifested towards convicted Sinners;
and also in regard of our good and conversion; and that for these reasons. 1. Because this course is according to Gods own order in the conversion of souls;
and also in regard of our good and conversion; and that for these Reasons. 1. Because this course is according to God's own order in the conversion of Souls;
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1 God convinced Adams conscience, and so prepared him for the promise of the Messias. 2 Christ began his Ministery by preaching repentance, Matth. 4.17.
1 God convinced Adams conscience, and so prepared him for the promise of the Messias. 2 christ began his Ministry by preaching Repentance, Matthew 4.17.
before he convince them in their judgement of righteousnesse in Christ to their justification. see John 16.8.9.10. for indeed there is no true consolation but out of deep humiliation, no true joy and comfort but such as issues out of straits of conscience (if we speak of men capable) and legal convictions, The spirit before it comfort, it shakes a man and makes him fear; see Hebr. 2.14. &c.
before he convince them in their judgement of righteousness in christ to their justification. see John 16.8.9.10. for indeed there is no true consolation but out of deep humiliation, no true joy and Comfort but such as issues out of straits of conscience (if we speak of men capable) and Legal convictions, The Spirit before it Comfort, it shakes a man and makes him Fear; see Hebrew 2.14. etc.
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Its a course which God prescribes us his Ministers to use, even to cry aloud and not to spare, to tell men of their sinnes, to cause them to know their abominations,
Its a course which God prescribes us his Ministers to use, even to cry aloud and not to spare, to tell men of their Sins, to cause them to know their abominations,
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Ʋse 1. It is for the direction of us Ministers, who as occasion serves, must be full of the wrath of the Lord, not preaching pleasing things to tickle the eare, but sound, saving and wholsome things to prick and wound the heart, leaving stings behind us in mens hearts,
Ʋse 1. It is for the direction of us Ministers, who as occasion serves, must be full of the wrath of the Lord, not preaching pleasing things to tickle the ear, but found, Saving and wholesome things to prick and wound the heart, leaving stings behind us in men's hearts,
but to drive in those nails even to the head, into mens not skins onely (goads pierce the skin) but flesh and hearts too, thence to fetch and draw teares, which Saint Augustine calls the blood of the soul.
but to drive in those nails even to the head, into men's not skins only (goads pierce the skin) but Flesh and hearts too, thence to fetch and draw tears, which Saint Augustine calls the blood of the soul.
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but the knocking of your breasts, and Plangite, as at a funerall. It was said of one after an oration made to the people of Athens, that he left certain stings in their minds:
but the knocking of your breasts, and Plangite, as At a funeral. It was said of one After an oration made to the people of Athens, that he left certain stings in their minds:
and so stedfastly and strongly follow home the thrust, (like Masters of defence) as not to suffer you to put it by, by your shifts, evasions, excuses, extenuations, justifications, no more (if we had the skill) then Samuel would suffer King Saul to evade him, till he had convinced him and brought him to confesse his sin.
and so steadfastly and strongly follow home the thrust, (like Masters of defence) as not to suffer you to put it by, by your shifts, evasions, excuses, extenuations, justifications, no more (if we had the skill) then Samuel would suffer King Saul to evade him, till he had convinced him and brought him to confess his since.
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so did not Samuels: so did not Gods own reproof and conviction of Cain: And Stephens reproof and conviction of the Jews, to be the murtherers of Christ, had not the same effect with Peters here:
so did not Samuels: so did not God's own reproof and conviction of Cain: And Stephen's reproof and conviction of the jews, to be the murderers of christ, had not the same Effect with Peter's Here:
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and with the one or both of the edges of it, it, (being not kindly received) cut the other to the heart, and wōunded them mortally; but of this more elsewhere.
and with the one or both of the edges of it, it, (being not kindly received) Cut the other to the heart, and wonvnded them mortally; but of this more elsewhere.
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and to learn of these here, who though deeply charged by Peter, yea pricked and wounded, did not rise against him or say, what or who is he, this that thus boldly chargeth us? but meekly receiving the word of reproof,
and to Learn of these Here, who though deeply charged by Peter, yea pricked and wounded, did not rise against him or say, what or who is he, this that thus boldly charges us? but meekly receiving the word of reproof,
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But of this, as also other uses concerning the needfulnesse, much more lawfulnesse of preaching the Law, now in time of the Gospel, not to justification but to the conviction of sinners and to prepare and bring them to Christ;
But of this, as also other uses Concerning the needfulness, much more lawfulness of preaching the Law, now in time of the Gospel, not to justification but to the conviction of Sinners and to prepare and bring them to christ;
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THE second Relation that this pricking hath, is to the sinners themselves and to their sinne, the fruit whereof we see is at best sorrow, fear, pricking and wounding of the heart and spirit.
THE second Relation that this pricking hath, is to the Sinners themselves and to their sin, the fruit whereof we see is At best sorrow, Fear, pricking and wounding of the heart and Spirit.
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And though the conscience at length grow to be seared, yet not onely the searing of it is not without pain or without many conflicts and terrours before it be deprived of all fence,
And though the conscience At length grow to be seared, yet not only the searing of it is not without pain or without many conflicts and terrors before it be deprived of all fence,
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yet often it returned, especially at Endor, where Satan in the likenesse of Samuel told him that to morrow he should be with him, which struck him with horrible amazement, as there was cause.
yet often it returned, especially At Endor, where Satan in the likeness of Samuel told him that to morrow he should be with him, which struck him with horrible amazement, as there was cause.
seeing then sorrow must and will follow sin, 1 Learn in time to sorrow soundly for sinne, to be pricked, wounded and in heart truly grieved for your sinne:
seeing then sorrow must and will follow since, 1 Learn in time to sorrow soundly for sin, to be pricked, wounded and in heart truly grieved for your sin:
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Grief of heart and pricking and wounding of the soul in some measure is the easiest, which if you be afraid of chusing rather to enjoy your ease, pleasures, liberties,
Grief of heart and pricking and wounding of the soul in Some measure is the Easiest, which if you be afraid of choosing rather to enjoy your ease, pleasures, Liberties,
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then to be interrupted in the same by godly sorrow, then expect nothing in the end but hellish horrour, terrours and torments, not a pricking but piercing of the heart, a breaking,
then to be interrupted in the same by godly sorrow, then expect nothing in the end but hellish horror, terrors and torments, not a pricking but piercing of the heart, a breaking,
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and burthened with the guiltinesse of sinne, whereby wrath is a treasuring up, the burthen increaseth so long till at length your iniquities grow and go over your heads,
and burdened with the guiltiness of sin, whereby wrath is a treasuring up, the burden increases so long till At length your iniquities grow and go over your Heads,
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they will steal and do wrong to prevent poverty, and yet poverty no such burthen as the guilt of theft, they lye, will falsifie word, promise and oath to prevent or get out of debt; and yet debt with man is no such burthen as debt with God, which will exclude them out of heaven.
they will steal and do wrong to prevent poverty, and yet poverty not such burden as the guilt of theft, they lie, will falsify word, promise and oath to prevent or get out of debt; and yet debt with man is no such burden as debt with God, which will exclude them out of heaven.
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and yet this fire which thus smothered will once, yea and for ever break out into flames, doth infinitely surpasse that small seeming sorrow or lesser prickings which are in repentance.
and yet this fire which thus smothered will once, yea and for ever break out into flames, does infinitely surpass that small seeming sorrow or lesser prickings which Are in Repentance.
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A wounded name, estate, leg or arm wounded or broken may be born, but who can bear a wounded spirit, saith Solomon? when the bones within are broken, will it not cause roaring? ask David Psal. 32.3.4. and 51.8. ask Hezekiah Isa. 38.13.
A wounded name, estate, leg or arm wounded or broken may be born, but who can bear a wounded Spirit, Says Solomon? when the bones within Are broken, will it not cause roaring? ask David Psalm 32.3.4. and 51.8. ask Hezekiah Isaiah 38.13.
Rather in time chuse to be (when ye hear these things and in the timely belief of them) savingly pricked as these here were, who in the apprehension of such effects of sinne as you have now heard, did presently seek to prevent them,
Rather in time choose to be (when you hear these things and in the timely belief of them) savingly pricked as these Here were, who in the apprehension of such effects of sin as you have now herd, did presently seek to prevent them,
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And so leaving the consideration of this sorrow as a bare affection in the sinner, and an effect of sinne, we come to speak more of it in relation to this great work of conversion,
And so leaving the consideration of this sorrow as a bore affection in the sinner, and an Effect of sin, we come to speak more of it in Relation to this great work of conversion,
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So that taking these first words They were pricked in heart, with those their other words following — what shall we do? and (upon direction given them) their doing accordingly, verse 38.39, &c. they will afford unto us this observation, That a legal terrour of conscience and sorrow for sin through sence of misery thereby deserved, is the beginning of Repentance, and first step to Conversion.
So that taking these First words They were pricked in heart, with those their other words following — what shall we do? and (upon direction given them) their doing accordingly, verse 38.39, etc. they will afford unto us this observation, That a Legal terror of conscience and sorrow for since through sense of misery thereby deserved, is the beginning of Repentance, and First step to Conversion.
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but for our present use we here by heart chiefly understand the Conscience, and will with the affections which by this pricking came both to be pained, and to be severed and parted from sinne which was all one with it,
but for our present use we Here by heart chiefly understand the Conscience, and will with the affections which by this pricking Come both to be pained, and to be severed and parted from sin which was all one with it,
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Yet I take, the Conscience here is more specially meant, as in Davids case when he came to see and to be convinced of his sinne of Pride in numbring of the people, it is said and Davids heart smote him — and David said; as these here were pricked in heart, and said, &c. and we shall anon see that this pricking issued out of the conclusion of that practicall syllogisme, which being thus convinced, their consciences made.
Yet I take, the Conscience Here is more specially meant, as in Davids case when he Come to see and to be convinced of his sin of Pride in numbering of the people, it is said and Davids heart smote him — and David said; as these Here were pricked in heart, and said, etc. and we shall anon see that this pricking issued out of the conclusion of that practical syllogism, which being thus convinced, their Consciences made.
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Turn you even to me saith the Lord by Joel with all your heart — and rent your heart and not your garments, &c. Reasons why? 1 The heart is the first and chief offender:
Turn you even to me Says the Lord by Joel with all your heart — and rend your heart and not your garments, etc. Reasons why? 1 The heart is the First and chief offender:
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if the body or bodily parts act any evill, that evil is first hatched and forged in the heart, for out of the heart proceed evill thoughts, murders, adulteries, fornications, thefts, false witnesse, blasphemies which defile a man, yea it is the heart that harbours sinne and evil thoughts, (as in a common June. ) O Jerusalem wash thy heart from wickednesse — how long shall thy vain thoughts lodge with.
if the body or bodily parts act any evil, that evil is First hatched and forged in the heart, for out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, Blasphemies which defile a man, yea it is the heart that harbours sin and evil thoughts, (as in a Common June.) Oh Jerusalem wash thy heart from wickedness — how long shall thy vain thoughts lodge with.
in thee? yea it is the receptacle and lodging of the Devil himself who takes up the chief rooms thereof, and filleth the same. Act. 5.3. Joh. 13.2. The whole imagination (and all the purposes and desires) of the thoughts of the heart are onely evil continually.
in thee? yea it is the receptacle and lodging of the devil himself who Takes up the chief rooms thereof, and fills the same. Act. 5.3. John 13.2. The Whole imagination (and all the Purposes and Desires) of the thoughts of the heart Are only evil continually.
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and to be brasse and iron, so that the founder often melteth in vain, the bellows (that is, the lungs of the Preacher) shall sooner be burnt, then the wicked and their wickednesse plucked away. Yet being so hard, it must be not onely broken with the hammer of the Law,
and to be brass and iron, so that the founder often melts in vain, the bellows (that is, the lungs of the Preacher) shall sooner be burned, then the wicked and their wickedness plucked away. Yet being so hard, it must be not only broken with the hammer of the Law,
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and in part executed by God himself, who threatens to blowe upon his obdurate people in the fire of his wrath, and to melt them in the midst thereof, but chiefly) of his love in the Gospel, ere it can be cast into a new mold.
and in part executed by God himself, who threatens to blow upon his obdurate people in the fire of his wrath, and to melt them in the midst thereof, but chiefly) of his love in the Gospel, ere it can be cast into a new mould.
The Pope giving his devoted servants leave for a while to go to our Church in England in the first yeers of Queen Elizabeths raign, in the words now lastly mentioned, required of his sons and children that (so doing) they should give him their heart.
The Pope giving his devoted Servants leave for a while to go to our Church in England in the First Years of Queen Elizabeths Reign, in the words now lastly mentioned, required of his Sons and children that (so doing) they should give him their heart.
he that offereth an oblation, as if he offered swines blood, &c. God will none of such sacrifices, where the heart, which should give him praise and prayer, is wanting.
he that Offereth an oblation, as if he offered Swine blood, etc. God will none of such Sacrifices, where the heart, which should give him praise and prayer, is wanting.
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And call upon me in the day of trouble. So again, Thou desirest not sacrifice (saith David ) else would I give it: thou delightest not in burnt-offerings:
And call upon me in the day of trouble. So again, Thou Desirest not sacrifice (Says David) Else would I give it: thou delightest not in Burnt offerings:
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For, as one noteth, the visible sacrifice (of beasts slain) is but a Sacrament, that is, a holy and sacred signe, of the invisible sacrifice (of the heart.) Even as in Circumcision, God required chiefly and firstly the circumcision of the heart, Deut. 10.16. by which is meant this pricking and cutting of the heart.
For, as one notes, the visible sacrifice (of beasts slave) is but a Sacrament, that is, a holy and sacred Signen, of the invisible sacrifice (of the heart.) Even as in Circumcision, God required chiefly and firstly the circumcision of the heart, Deuteronomy 10.16. by which is meant this pricking and cutting of the heart.
or, at the Chaldee hath it, be broken: and it is opposed to pride: as when its said, King Hezekiah humbled himself for the pride or lifting up of his heart.
or, At the Chaldee hath it, be broken: and it is opposed to pride: as when its said, King Hezekiah humbled himself for the pride or lifting up of his heart.
This shews the preposterous course of Popish penitentiaries, who professing compunction and pricking of heart and spirit, whip onely, scourge and otherwise afflict the body,
This shows the preposterous course of Popish penitentiaries, who professing compunction and pricking of heart and Spirit, whip only, scourge and otherwise afflict the body,
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and make that a matter of satisfaction and merit, and so under such shew of austerity and humility, not sparing the body, they become vainly puffed up (with pride) in their fleshly mindes. They seem to shew a kinde of revenge, which yet is not against their sins, lodged in the heart, which they spare,
and make that a matter of satisfaction and merit, and so under such show of austerity and humility, not sparing the body, they become vainly puffed up (with pride) in their fleshly minds. They seem to show a kind of revenge, which yet is not against their Sins, lodged in the heart, which they spare,
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as in a like case of Nehemiah, mourning for the afflictions of his people, which the King took notice of, saying, Why is thy countenance sad? — this is nothing but sorrow of heart.
as in a like case of Nehemiah, mourning for the afflictions of his people, which the King took notice of, saying, Why is thy countenance sad? — this is nothing but sorrow of heart.
Therefore saith God, Because thine heart was tender, and thou didst humble thy self ( i. e. in heart first) before God, — and didst rend thy clothes and weep, &c. As sadnesse of countenance in true penitents, argues and presupposeth sorrow of heart;
Therefore Says God, Because thine heart was tender, and thou didst humble thy self (i. e. in heart First) before God, — and didst rend thy clothes and weep, etc. As sadness of countenance in true penitents, argues and presupposeth sorrow of heart;
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The countenances of hypocrites onely are sad, but not their hearts; (like hired mourners.) Know we then, that outward expressions of sorrow are not further good,
The countenances of Hypocrites only Are sad, but not their hearts; (like hired mourners.) Know we then, that outward expressions of sorrow Are not further good,
as in these converts here, who by saying What shall we do, shewed much inward grief in the apprehension of wrath, much fear, care, and anxiety of spirit:
as in these converts Here, who by saying What shall we do, showed much inward grief in the apprehension of wrath, much Fear, care, and anxiety of Spirit:
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but then they were first upon such apprehension and fear, pricked in their heart. 3 Let us hence be exhorted to begin our conversion and reformation at the heart:
but then they were First upon such apprehension and Fear, pricked in their heart. 3 Let us hence be exhorted to begin our conversion and Reformation At the heart:
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and (then) your bodies washed with pure water: first be renewed in the spirit of your mindes, and then shew your reformation without, as Ephes. 4.23. with 24, &c. and 28. Let him that stole, steal no more.
and (then) your bodies washed with pure water: First be renewed in the Spirit of your minds, and then show your Reformation without, as Ephesians 4.23. with 24, etc. and 28. Let him that stole, steal no more.
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Till this be done, that the conscience inwardly be pricked and convinced of the vilenesse of every or any sin, the life will never be thorowly or constantly reformed, (if then.) It is but as with the hand to hold down the water in a spring, which will ever be springing up:
Till this be done, that the conscience inwardly be pricked and convinced of the vileness of every or any since, the life will never be thoroughly or constantly reformed, (if then.) It is but as with the hand to hold down the water in a spring, which will ever be springing up:
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This is the reason why we Preachers, who truely intend and seek your true and thorow conversion, in our applications and otherwise, do still aim at your hearts;
This is the reason why we Preachers, who truly intend and seek your true and thorough conversion, in our applications and otherwise, do still aim At your hearts;
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Though, when we do onely civilize you, and that you, through the knowledge of the Lord and Saviour Jesus Christ, escape the (common) pollutions of the world, it be also the work of our Ministery,
Though, when we do only civilize you, and that you, through the knowledge of the Lord and Saviour jesus christ, escape the (Common) pollutions of the world, it be also the work of our Ministry,
Will you then know why wise and discreet Preachers do not in their Reproofs insist so much and so long and frequently at least in inveighing against mens wearing of long hair, womens cut locks, men and womens garishnesse in their attire and fashions, gestures,
Will you then know why wise and discreet Preachers do not in their Reproofs insist so much and so long and frequently At least in inveighing against men's wearing of long hair, women's Cut locks, men and women's garishness in their attire and fashions, gestures,
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and outward unseemly behaviour, some kindes of sports, and abuse of lawful sports? Is it because they allow and applaud you in such things? Nothing lesse:
and outward unseemly behaviour, Some Kinds of sports, and abuse of lawful sports? Is it Because they allow and applaud you in such things? Nothing less:
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Nay, we may, I know, as well hope to rob a bear of her whelps, as to make you leave such fashions, so long as your hearts are set thereon: experience shews it.
Nay, we may, I know, as well hope to rob a bear of her whelps, as to make you leave such fashions, so long as your hearts Are Set thereon: experience shows it.
No arguments, perswasions, disswasives, threatnings, though out of Gods Word, will prevail with men to leave such fashions and customs, till the heart be wounded and pierced.
No Arguments, persuasions, dissuasives, threatenings, though out of God's Word, will prevail with men to leave such fashions and customs, till the heart be wounded and pierced.
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And when this is done, all these will, in great part, fall of themselves, and people will not be ashamed to be out of the common and corrupt fashions and customs of the time.
And when this is done, all these will, in great part, fallen of themselves, and people will not be ashamed to be out of the Common and corrupt fashions and customs of the time.
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if the heart were so good as is pretended, the hand, tongue, eye, and generally the whole outward conversation would not be so dissonant, at least so much and so constantly,
if the heart were so good as is pretended, the hand, tongue, eye, and generally the Whole outward Conversation would not be so dissonant, At least so much and so constantly,
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and all the consequents of it, all the comforts of a regenerate condition, and all the happinesse of heaven, begins with pricking and wounding, with sorrow and compunction.
and all the consequents of it, all the comforts of a regenerate condition, and all the happiness of heaven, begins with pricking and wounding, with sorrow and compunction.
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then they could have expected, finding themselves to have been worse afraid then hurt. This should teach us wisedom, and not, either to be led away with pleasures present,
then they could have expected, finding themselves to have been Worse afraid then hurt. This should teach us Wisdom, and not, either to be led away with pleasures present,
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They (God opening their hearts as he did Lydia's to attend) came, upon Peters wise and skilfull handling and applying of the sharp sword of the spirit,
They (God opening their hearts as he did Lydia's to attend) Come, upon Peter's wise and skilful handling and applying of the sharp sword of the Spirit,
or word of God, (which pierceth to the dividing asunder of soul and spirit and by piercing pricketh) at once to see and be convinced within themselves of their sinne against Christ in crucifying of him, and of Gods wrath thereupon and vengeance hanging over their heads,
or word of God, (which pierces to the dividing asunder of soul and Spirit and by piercing pricks) At once to see and be convinced within themselves of their sin against christ in crucifying of him, and of God's wrath thereupon and vengeance hanging over their Heads,
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When Peter so deeply charged them that they were the crucifiers of Christ, they knew well and remembred that they indeed had desired Pilate to crucifie him,
When Peter so deeply charged them that they were the crucifiers of christ, they knew well and remembered that they indeed had desired Pilate to crucify him,
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and now hearing (and by such apparant signes from heaven as on that day, which in some degree had astonished them all) seeing a divine power therein and being told that it was Jesus now exalted to glory, who shed forth that which they did now see and hear, and apprehending him to be indeed a King, the Christ,
and now hearing (and by such apparent Signs from heaven as on that day, which in Some degree had astonished them all) seeing a divine power therein and being told that it was jesus now exalted to glory, who shed forth that which they did now see and hear, and apprehending him to be indeed a King, the christ,
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and are convinced. 1 Of sinne: their sinne. 1 Of murther, whereby they procured or consented to the death of Jesus as a man, yea an innocent man. 2 Of Parricide, and withall of extream ingratitude and unthankfulnesse, in crucifying him as Jesus, as a Saviour,
and Are convinced. 1 Of sin: their sin. 1 Of murder, whereby they procured or consented to the death of jesus as a man, yea an innocent man. 2 Of Parricide, and withal of extreme ingratitude and unthankfulness, in crucifying him as jesus, as a Saviour,
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yea as their own Jesus who came to save them. 3 Of Infidelity, and unbelief, whereby they so long had rejected him their onely Messias or Christ, refusing him that spake unto them,
yea as their own jesus who Come to save them. 3 Of Infidelity, and unbelief, whereby they so long had rejected him their only Messias or christ, refusing him that spoke unto them,
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and hardnesse of heart, in not repenting and relenting at his doctrine and preaching, who was incarnate and came into the world to call them to repentance.
and hardness of heart, in not repenting and relenting At his Doctrine and preaching, who was incarnate and Come into the world to call them to Repentance.
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as have been named, whilst they now see that, as Christ himself told Paul afterwards, they did all this while but kick against the pricks, and run upon their own death and destruction in provoking the mighty God and Christ their Lord and King against them.
as have been nam, while they now see that, as christ himself told Paul afterwards, they did all this while but kick against the pricks, and run upon their own death and destruction in provoking the mighty God and christ their Lord and King against them.
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Now they look upon him whom they had peirced and see him whom they slew to be one who being Lord of heaven and earth, was able, (yea for ought they then saw) ready to destroy them in souls and bodies, and therefore they tremble.
Now they look upon him whom they had pierced and see him whom they slew to be one who being Lord of heaven and earth, was able, (yea for ought they then saw) ready to destroy them in Souls and bodies, and Therefore they tremble.
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Murtherers, especially of their Saviour, and of the Lord of life, are under the curse, Gal. 3.10. and no murtherer (or none that hates his brother) hath eternall life abiding in him, John 3.15. But saith Peter and their own consciences, We are murtherers, and that even of Christ:
Murderers, especially of their Saviour, and of the Lord of life, Are under the curse, Gal. 3.10. and no murderer (or none that hates his brother) hath Eternal life abiding in him, John 3.15. But Says Peter and their own Consciences, We Are murderers, and that even of christ:
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and perplexity, in a word, wounding and pricking, and it is as when an evil doer, a secure sinner, thief or murtherer, is apprehended and brought to the barre, where the Judge giving the charge, declares what is Law, what sinnes and crimes are against Law and by Law deserve death:
and perplexity, in a word, wounding and pricking, and it is as when an evil doer, a secure sinner, thief or murderer, is apprehended and brought to the bar, where the Judge giving the charge, declares what is Law, what Sins and crimes Are against Law and by Law deserve death:
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Such is the work of conscience in sinners, the same conscience being as a Law to inlighten and to judge generally of good and evil, it is also a witnesse to convince,
Such is the work of conscience in Sinners, the same conscience being as a Law to inlighten and to judge generally of good and evil, it is also a witness to convince,
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So that so long as sinne never troubles men, there is no conversion, as we see in those many other Jews, who hearing the same Sermon, yet were nothing moved.
So that so long as sin never Troubles men, there is no conversion, as we see in those many other jews, who hearing the same Sermon, yet were nothing moved.
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and that it is so, (the NONLATINALPHABET. 2 then the or) reasons why it is so. 3. the (NONLATINALPHABET or) manner, order and degrees and steps of conversion, 4. The (NONLATINALPHABET or) the uses of the point,
and that it is so, (the. 2 then the or) Reasons why it is so. 3. the (or) manner, order and Degrees and steps of conversion, 4. The (or) the uses of the point,
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Gods work on them is a work of mercy, not so much of power, whereby through the spirit more immediately without the word he both imputes Christ and the benefits of his death to them by vertue of his covenant and free promise, and sanctifies them in the womb,
God's work on them is a work of mercy, not so much of power, whereby through the Spirit more immediately without the word he both imputes christ and the benefits of his death to them by virtue of his Covenant and free promise, and Sanctifies them in the womb,
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or after, (but not always in outward baptism) by a habitual principle of grace wrought immediately by the Spirit of Christ which, was merited for them as well as for others,
or After, (but not always in outward Baptism) by a habitual principle of grace wrought immediately by the Spirit of christ which, was merited for them as well as for Others,
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2 I do not say on the contrary that all such as are pricked in conscience or troubled for sinne, are therefore or shall certainly be converted or saved,
2 I do not say on the contrary that all such as Are pricked in conscience or troubled for sin, Are Therefore or shall Certainly be converted or saved,
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as we see in King Ahab, who was humbled when he heard of Gods judgement for killing of Naboth, yet returned to other like sinne, hating Michaiah and perished in the guilt of it unrepented;
as we see in King Ahab, who was humbled when he herd of God's judgement for killing of Naboth, yet returned to other like sin, hating Michaiah and perished in the guilt of it unrepented;
So many after their sinne of dunkennesse, whoring, murther, have no doubt some legall qualmes of conscience, some fits, some stirrings and stingings thereof,
So many After their sin of dunkennesse, whoring, murder, have no doubt Some Legal qualms of conscience, Some fits, Some stirrings and stingings thereof,
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And what think we of Cain and Judas, both which confessed their sin to be great, and had horrour thereupon and were wounded? yet Judas was a devil and died desperately:
And what think we of Cain and Judas, both which confessed their since to be great, and had horror thereupon and were wounded? yet Judas was a Devil and died desperately:
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But speaking of men, we may conclude that it falls out with many of them, as it doth with some women, who in false conceptions and abortions though they be put to grievous pains as much as they that come to their full time,
But speaking of men, we may conclude that it falls out with many of them, as it does with Some women, who in false conceptions and abortions though they be put to grievous pains as much as they that come to their full time,
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and to hardnesse of heart, sleeping & dying in that senseles estate: or otherwise seek to put away such heart-qualms by mirth, musick, merry company, drinking, gaming,
and to hardness of heart, sleeping & dying in that senseless estate: or otherwise seek to put away such heart-qualms by mirth, music, merry company, drinking, gaming,
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whilst they were tormented in the brazen bull or calf by fire put under, drums and other noise were used and raised, to drown the cries of the poor infants,
while they were tormented in the brazen bull or calf by fire put under, drums and other noise were used and raised, to drown the cries of the poor Infants,
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and an hypocrite, between an elect childe of God and a reprobate, and how one may be known from another when and whilst they are both wounded and pricked:
and an hypocrite, between an elect child of God and a Reprobate, and how one may be known from Another when and while they Are both wounded and pricked:
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1. Gods intent is not the same to both (which if it were, it should not be frustrated:) and therefore as he intended the conversion of these here, so the subversion of those other, Acts 7.54. we need not fear to say it.
1. God's intent is not the same to both (which if it were, it should not be frustrated:) and Therefore as he intended the conversion of these Here, so the subversion of those other, Acts 7.54. we need not Fear to say it.
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even for this same purpose have I raised thee up, that I might shew my power in thee, &c. Yet look upon David, who upon Nathans reproof, whom God sent unto him, repented.
even for this same purpose have I raised thee up, that I might show my power in thee, etc. Yet look upon David, who upon Nathans reproof, whom God sent unto him, repented.
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So in Ahab and Jezebel, the one humbled, (and both raging against Elijah ) compared with Hezekiah, touched, pricked and pierced by Isaiah, and truely humbled for his pride.
So in Ahab and Jezebel, the one humbled, (and both raging against Elijah) compared with Hezekiah, touched, pricked and pierced by Isaiah, and truly humbled for his pride.
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a childe of promise may also be lost in his own apprehension and acknowledgement, yet in Gods intention shall be sought and saved: Christ therefore came into the world to seek and save that which (thus) was lost: and such an one shall undoubtedly be saved, and fully converted; he shall come to Christ.
a child of promise may also be lost in his own apprehension and acknowledgement, yet in God's intention shall be sought and saved: christ Therefore Come into the world to seek and save that which (thus) was lost: and such an one shall undoubtedly be saved, and Fully converted; he shall come to christ.
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If there be any congruity whether of time or any other circumstance or respect which may seem to sway the balance in one more then in the other, whence is it but from Gods gracious ordering, as also effectual working with it? But of this formerly.
If there be any congruity whither of time or any other circumstance or respect which may seem to sway the balance in one more then in the other, whence is it but from God's gracious ordering, as also effectual working with it? But of this formerly.
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and therefore, not seeing any means of help in themselves, they seek direction from without themselves what to do to be holpen, not wholly despairing of all possibility of help,
and Therefore, not seeing any means of help in themselves, they seek direction from without themselves what to do to be helped, not wholly despairing of all possibility of help,
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and of that which he had done? Yea, was he not afraid (at the presence of the most holy God) before he was comforted by the promise? Did not the people of Israel, being reproved by an Angel, weep at Bochim? and after, at Mizpeh, did they not draw water, and pour it (even tears of repentance) out before the Lord, as water out of buckets,
and of that which he had done? Yea, was he not afraid (At the presence of the most holy God) before he was comforted by the promise? Did not the people of Israel, being reproved by an Angel, weep At Bochim? and After, At Mizpeh, did they not draw water, and pour it (even tears of Repentance) out before the Lord, as water out of buckets,
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whilst they fasted and prayed? And did they not after, fear and confesse their sin? Did not Davids heart smite him before he repented of that his sin in numbering the people? And did he not, before he confessed and got ease in another case, roar all the day? How did Josiah 's heart melt,
while they fasted and prayed? And did they not After, Fear and confess their since? Did not Davids heart smite him before he repented of that his since in numbering the people? And did he not, before he confessed and god ease in Another case, roar all the day? How did Josiah is heart melt,
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and how did he weep upon hearing of Gods threatnings? Did not Ephraim bemoan himself, and smite upon his thigh? And was not that foretold, which here in my Text was in part effected, that they should look on him whom they had pierced,
and how did he weep upon hearing of God's threatenings? Did not Ephraim bemoan himself, and smite upon his thigh? And was not that foretold, which Here in my Text was in part effected, that they should look on him whom they had pierced,
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and mourn, and so be pierced and pricked themselves? And was not the ax laid to the root of the hearts of those Jews whom John the Baptist converted? Did not he convince them to be a generation of vipers, before they did flee from the wrath to come? Did not penitent Mary wash Christs feet with tears? Was not Paul struck from heaven, charged with persecution of Christ and his people,
and mourn, and so be pierced and pricked themselves? And was not the ax laid to the root of the hearts of those jews whom John the Baptist converted? Did not he convince them to be a generation of vipers, before they did flee from the wrath to come? Did not penitent Marry wash Christ feet with tears? Was not Paul struck from heaven, charged with persecution of christ and his people,
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and so made to see his sin before he was converted? Yea after, did not the sense of his sin make him cry out, Miserable man that I am, &c. yea and complain of a prick or thorn in the flesh, & c? And was not the converted Jaylour in the like plight, when the earth did quake under him,
and so made to see his since before he was converted? Yea After, did not the sense of his since make him cry out, Miserable man that I am, etc. yea and complain of a prick or thorn in the Flesh, & c? And was not the converted Jailer in the like plighted, when the earth did quake under him,
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Thinkest thou then to convert and come to heaven, when these holy men so roared and were wounded? canst thou be saved in thy security and before thou be in thine own sense lost? CHAP. VII. SECT. 3. That all in some measure must be pricked, though not all alike; and why.
Thinkest thou then to convert and come to heaven, when these holy men so roared and were wounded? Canst thou be saved in thy security and before thou be in thine own sense lost? CHAP. VII. SECT. 3. That all in Some measure must be pricked, though not all alike; and why.
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BUt to Illustrate and make this point more clear, we will first seek to satisfie this main doubt and question which some make concerning this point of doctrine;
BUt to Illustrate and make this point more clear, we will First seek to satisfy this main doubt and question which Some make Concerning this point of Doctrine;
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whether all converted are necessarily subject to terrors of conscience? whether all must be thus wounded, prick'd, humbl'd, who are truly converted? The reason of this doubt may be because many of whose sound coversion and sincerity of grace and of repentance we have no cause to doubt,
whither all converted Are necessarily Subject to terrors of conscience? whither all must be thus wounded, pricked, humbled, who Are truly converted? The reason of this doubt may be Because many of whose found conversion and sincerity of grace and of Repentance we have no cause to doubt,
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Even as there is no birth without some pain lesse or more both to the mother and child if it come alive into the world (though sometime the extremity of the birth and straits it pasteth maketh it seem,
Even as there is no birth without Some pain less or more both to the mother and child if it come alive into the world (though sometime the extremity of the birth and straits it pasteth makes it seem,
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who hath got possession of us? and may we think he wil willingly without some violence and greater power part with his prey? and if so, must not the poore soul which of it self is as willing as he to remain in its former condition (as yet not knowing any better) must it not I say be miserably distracted,
who hath god possession of us? and may we think he will willingly without Some violence and greater power part with his prey? and if so, must not the poor soul which of it self is as willing as he to remain in its former condition (as yet not knowing any better) must it not I say be miserably distracted,
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and paw of the bear? will not Satan the strong man like Pharaoh put his power out to the utmost to keep his hold and to keep out the entrie of the stronger? there may be peace till then,
and paw of the bear? will not Satan the strong man like Pharaoh put his power out to the utmost to keep his hold and to keep out the entry of the Stronger? there may be peace till then,
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2 Is not sin and the soul in a manner all one before conversion? yea is not sinne, every sinne which a man delights in, (and every man delights in some sinne more then other) as a God in him, commanding his thoughts and affections,
2 Is not since and the soul in a manner all one before conversion? yea is not sin, every sin which a man delights in, (and every man delights in Some sin more then other) as a God in him, commanding his thoughts and affections,
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and is it not more and sooner obeyed then God himself? Now before a man be converted unto God and made plyable to his will (as these Converts here were, saying in a self deniall, what shall we do? or as Paul was Acts 9.6. Lord, what wilt thou have me to do? ) he must be averted, yea and divided and separated from himself and his own will;
and is it not more and sooner obeyed then God himself? Now before a man be converted unto God and made pliable to his will (as these Converts Here were, saying in a self denial, what shall we do? or as Paul was Acts 9.6. Lord, what wilt thou have me to do?) he must be averted, yea and divided and separated from himself and his own will;
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if not some deeper incision which therefore God is pleased to make use of, causing men to feel the smart, piercing and woundings and burthen of sin, that the soul may be willing to part with it, and to be severed from it, which,
if not Some Deeper incision which Therefore God is pleased to make use of, causing men to feel the smart, piercing and woundings and burden of since, that the soul may be willing to part with it, and to be severed from it, which,
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but who will ever thus do, that doth not first find and feel himself under his displeasure? and can a man find that and not be troubled? he calls us to liberty,
but who will ever thus do, that does not First find and feel himself under his displeasure? and can a man find that and not be troubled? he calls us to liberty,
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Now can there be a divorce wrought between loving couples (otherwise most loth thereunto) without sorrow? ask Phaltiel who being married to Michal, when David her first husband sent for her, went with her along weeping behind her.
Now can there be a divorce wrought between loving couples (otherwise most loath thereunto) without sorrow? ask Phaltiel who being married to Michal, when David her First husband sent for her, went with her along weeping behind her.
3 This brings us to consider of the nature of conversion, which implyeth as much as I intend, which being a change from darknesse to light, from bondage to liberty, in a word from one contrary to another,
3 This brings us to Consider of the nature of conversion, which Implies as much as I intend, which being a change from darkness to Light, from bondage to liberty, in a word from one contrary to Another,
how should a man discern of his contrary new estate without feeling in some measure the horrour of his former condition under darknesse and bondage? at least he can have no comfort in his Conversion unlesse he find and feel a difference between the one estate and the other, which cannot be felt without some shaking and affrightment:
how should a man discern of his contrary new estate without feeling in Some measure the horror of his former condition under darkness and bondage? At lest he can have no Comfort in his Conversion unless he find and feel a difference between the one estate and the other, which cannot be felt without Some shaking and affrightment:
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as he apprehends the greatnesse of the benefit of his deliverance by Christ, so is he touched with a proportionable fence of his danger, either imminent or passed:
as he apprehends the greatness of the benefit of his deliverance by christ, so is he touched with a proportionable fence of his danger, either imminent or passed:
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or yet of their change as others are, Christ being truly in them, yet afterwards when they come to better consideration and deeper apprehension of their wayes and former dangers, they find a proportionable measure of inward trouble, terrour,
or yet of their change as Others Are, christ being truly in them, yet afterwards when they come to better consideration and Deeper apprehension of their ways and former dangers, they find a proportionable measure of inward trouble, terror,
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and if Christ call none but such to repentance, who can have repentance but such? yea but such as are heavy laden with sin, and sense of Gods wrath for sin,
and if christ call none but such to Repentance, who can have Repentance but such? yea but such as Are heavy laden with since, and sense of God's wrath for since,
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and of their hopelesse, helplesse, worthlesse, and desperate condition, see their need of him? or who will ever fly to him till by the Law as by a Schoolmaster, discovering their fearfull condition to them, they be whipped and scourged and so forced to go out of themselves to him? This Law then must go before,
and of their hopeless, helpless, worthless, and desperate condition, see their need of him? or who will ever fly to him till by the Law as by a Schoolmaster, discovering their fearful condition to them, they be whipped and scourged and so forced to go out of themselves to him? This Law then must go before,
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I shall ever suspect that joy, yea that Conversion, which issues not in some measure, out of true sorrow, pricking, compunction, and contrition for sinne.
I shall ever suspect that joy, yea that Conversion, which issues not in Some measure, out of true sorrow, pricking, compunction, and contrition for sin.
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Here then for the further clearing of this point of doctrine, we must know that all who are truly converted do not suffer trouble and terrour of conscience in the same measure or yet manner, neither doth God deal with all alike;
Here then for the further clearing of this point of Doctrine, we must know that all who Are truly converted do not suffer trouble and terror of conscience in the same measure or yet manner, neither does God deal with all alike;
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and such a hurt as was presently healed again, and they filled with the holy Ghost, 2 A wounding or a wounded spirit, and who can bear that? such as was sometime in Job and David from whom God seemed to withdraw himself by forsaking them, &c. and in such as wrestle long with God,
and such a hurt as was presently healed again, and they filled with the holy Ghost, 2 A wounding or a wounded Spirit, and who can bear that? such as was sometime in Job and David from whom God seemed to withdraw himself by forsaking them, etc. and in such as wrestle long with God,
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and the commandement which was ordained unto life, I found to be unto death; for sinne taking occasion by the commandement deceived me, and by it slew me.
and the Commandment which was ordained unto life, I found to be unto death; for sin taking occasion by the Commandment deceived me, and by it slew me.
All hearts are hard naturally (as we have heard) but some as stones, some as mettal which must not onely be broken, but molten; and as among stones, some are softer then others, and soon crushed;
All hearts Are hard naturally (as we have herd) but Some as stones, Some as metal which must not only be broken, but melted; and as among stones, Some Are Softer then Others, and soon crushed;
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an angry word or look will work more upon some soft spirits, then many blowes will do upon some harsh, crosse and sturdy natures. CHAP. VII. SECT 4 Who are more roughly, and who are more gently dealt withall.
an angry word or look will work more upon Some soft spirits, then many blows will do upon Some harsh, cross and sturdy nature's. CHAP. VII. SECT 4 Who Are more roughly, and who Are more gently dealt withal.
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The sense of any thing fearfull, as of fire, lightning, thunder, boysterous winds, uncouth apparitions, presents them with no lesse then with sudden destruction,
The sense of any thing fearful, as of fire, lightning, thunder, boisterous winds, uncouth apparitions, presents them with no less then with sudden destruction,
and least they so increase their own condemnation, and so they bereave themselves even of lawfull and necessary comforts, which otherwise they are bound to use,
and lest they so increase their own condemnation, and so they bereave themselves even of lawful and necessary comforts, which otherwise they Are bound to use,
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even of their necessary food and sleep, and withall have their minds quite taken off their lawfull callings, not able, through a conceit of their own unworthinesse,
even of their necessary food and sleep, and withal have their minds quite taken off their lawful callings, not able, through a conceit of their own unworthiness,
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Thus Satan working through Gods permission with their melancholick disposition, and too tender or apprehensive consciences, holds them a long time under bondage;
Thus Satan working through God's permission with their melancholic disposition, and too tender or apprehensive Consciences, holds them a long time under bondage;
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when others of stouter spirits, sounder judgements, and not of so nice or timerous consciences escape these needlesse and slavish feares, which yet the other by Gods mercie break through at length too.
when Others of stouter spirits, sounder Judgments, and not of so Nicaenae or timorous Consciences escape these needless and slavish fears, which yet the other by God's mercy break through At length too.
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Again, some men are puffed up with high conceits of themselves, in regard of their gifts, parts, places and high callings, which keep many from hearkening to any ordinary means and motives which are used to humble them,
Again, Some men Are puffed up with high conceits of themselves, in regard of their Gifts, parts, places and high callings, which keep many from Harkening to any ordinary means and motives which Are used to humble them,
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Now if God intend the Conversion of such, he deales with them commonly after a rougher manner, seeing a small thing will not tame their lofty, fierce and fiery spirits:
Now if God intend the Conversion of such, he deals with them commonly After a rougher manner, seeing a small thing will not tame their lofty, fierce and fiery spirits:
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when being highly conceited of his own legal righteousnesse, and strongly confident of the goodnesse of his cause and Profession, in the height of his zeal he was galloping hard on in the way of persecuting of the Saints of God.
when being highly conceited of his own Legal righteousness, and strongly confident of the Goodness of his cause and Profession, in the height of his zeal he was galloping hard on in the Way of persecuting of the Saints of God.
In which regard if God intend any mercy to such (as indeed his mercy when he pleaseth to shew it, shines most in such) he more deeply and sensibly humbles them then others.
In which regard if God intend any mercy to such (as indeed his mercy when he Pleases to show it, shines most in such) he more deeply and sensibly humbles them then Others.
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but of humble acknowledgement, whilst they are made to feel in their own consciences some weight of it, proportionable to the greatnesse of their sin; (for, the greater the burthen is, the greater will be the pain of the back:) though afterward, finding ease, their comfort is also answerable in measure to their former dejections,
but of humble acknowledgement, while they Are made to feel in their own Consciences Some weight of it, proportionable to the greatness of their since; (for, the greater the burden is, the greater will be the pain of the back:) though afterwards, finding ease, their Comfort is also answerable in measure to their former dejections,
and consequently, not having laden their consciences with grosser sins, when they come to be convinced of the guilt of original and their other lesser actual sins, they are not so deeply stricken and wounded in heart therewith as others are, who have more given the reins to their lusts,
and consequently, not having laden their Consciences with grosser Sins, when they come to be convinced of the guilt of original and their other lesser actual Sins, they Are not so deeply stricken and wounded in heart therewith as Others Are, who have more given the reins to their Lustiest,
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and much pains taken with them ere they be thorowly tamed and brought to the Lure:) so they sooner make use of the remedy, which is of the mercies of God in Christ laid hold on by faith,
and much pains taken with them ere they be thoroughly tamed and brought to the Lure:) so they sooner make use of the remedy, which is of the Mercies of God in christ laid hold on by faith,
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as being well instructed in their tender years in the doctrine of Justification by faith, and of the free grace of Christ, which they sooner apprehend then others, who having lived wicked lives in their ignorance,
as being well instructed in their tender Years in the Doctrine of Justification by faith, and of the free grace of christ, which they sooner apprehend then Others, who having lived wicked lives in their ignorance,
3 Lastly, if we look to the time to come, we must know that some are deputed and designed by God to greater works, sorer trials, harder services then others;
3 Lastly, if we look to the time to come, we must know that Some Are deputed and designed by God to greater works, Sorer trials, harder services then Others;
As we see in Moses, but especially in Paul and David; the one being sore (though suddenly) humbled, the other long tried and humbled before he came to be King.
As we see in Moses, but especially in Paul and David; the one being soar (though suddenly) humbled, the other long tried and humbled before he Come to be King.
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So S. Austen confesseth that whereas his friend Alipius received his new-birth with little or no strugling, he himself found no quietnesse and victory but after great terrours and conflicts.
So S. Austen Confesses that whereas his friend Alipius received his New birth with little or no struggling, he himself found no quietness and victory but After great terrors and conflicts.
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Now there may be good reason for it, seeing not onely Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies then others to his kingdom,
Now there may be good reason for it, seeing not only Satan will more strongly oppose such in their conversion as he foresees Are likely to be greater enemies then Others to his Kingdom,
Thus both Samson and David were prepared for great undertakings, the one against Goliah, and both against the Philistines, by the experience they both had of Gods assistance in their buckling with, and mastering of the lion.
Thus both samson and David were prepared for great undertakings, the one against Goliath, and both against the philistines, by the experience they both had of God's assistance in their buckling with, and mastering of the Lion.
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And so from this different dealing of God with those whom he converts, in that he heath not tied himself to one way, we may take notice of the wisdome of God who doth all for his own glory,
And so from this different dealing of God with those whom he converts, in that he heath not tied himself to one Way, we may take notice of the Wisdom of God who does all for his own glory,
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for if God should deal gently with such as have been scoffers of Religion, profane wretches, oppposers of his truth and people, others as bad as they were;
for if God should deal gently with such as have been scoffers of Religion, profane wretches, oppposers of his truth and people, Others as bad as they were;
will be ready to flatter themselves in their evil wayes, hoping in like easiy manner to be reformed, or at least to get heaven as those others have done:
will be ready to flatter themselves in their evil ways, hoping in like easiy manner to be reformed, or At least to get heaven as those Others have done:
therefore the Lord will wound and bruise them, and not shew mercy to the 〈 ◊ 〉 in secret (or in hugger mugger) but will let all the world see their humiliation,
Therefore the Lord will wound and bruise them, and not show mercy to the 〈 ◊ 〉 in secret (or in hugger mugger) but will let all the world see their humiliation,
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as also of his goodnesse, favour, and pity to them (especially when they shall behold other converts brought into greater extremities) who are thereby taught to walk,
as also of his Goodness, favour, and pity to them (especially when they shall behold other converts brought into greater extremities) who Are thereby taught to walk,
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as more compassionately to their brethren so deeply wounded, so more humbly, thankfully, and warily, lest though they have escaped those pangs of their new birth in the extremity of them,
as more compassionately to their brothers so deeply wounded, so more humbly, thankfully, and warily, lest though they have escaped those pangs of their new birth in the extremity of them,
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So it is that he might neither discourage others from undertaking this saving work, whilest they see some at least to go through it with no great ado, and to live comfortably and chearfully in that condition of a renewed and regenerate estate, which is not necessarily a dumpish, melancholick, sorrowfull life, devoid of pleasure, content and comfort, nor give the converted who suffer and undergo such extreme terrours and sorrows at first, occasion (by Satans suggestion and the flattery of their own hearts) to think that there is matter of satisfaction or merit in their sufferings,
So it is that he might neither discourage Others from undertaking this Saving work, whilst they see Some At least to go through it with no great ado, and to live comfortably and cheerfully in that condition of a renewed and regenerate estate, which is not necessarily a dumpish, melancholic, sorrowful life, devoid of pleasure, content and Comfort, nor give the converted who suffer and undergo such extreme terrors and sorrows At First, occasion (by Satan suggestion and the flattery of their own hearts) to think that there is matter of satisfaction or merit in their sufferings,
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whether of congruity or otherwise, as if thus avenging themselves of their sinnes by contrition and exercises of mortification and deep humiliation, they did either prepare themselves for grace, (so incroaching on the glory of God & of Christ) or otherwise as the Popish sort speak, drey their penance, and make as of themselves some satisfaction to Gods justice, which should also much derogate from the free mercy of God and merit of Christ.
whither of congruity or otherwise, as if thus avenging themselves of their Sins by contrition and exercises of mortification and deep humiliation, they did either prepare themselves for grace, (so encroaching on the glory of God & of christ) or otherwise as the Popish sort speak, drey their penance, and make as of themselves Some satisfaction to God's Justice, which should also much derogate from the free mercy of God and merit of christ.
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and that without such extremities, smart, and sorrow, they, (as we all observing this different dealing of God with sinners) cannot but ascribe the whole work of their and our conversion wholly and altogether to Gods mercy,
and that without such extremities, smart, and sorrow, they, (as we all observing this different dealing of God with Sinners) cannot but ascribe the Whole work of their and our conversion wholly and altogether to God's mercy,
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and measure of their humiliation, so we are led on to consider the Reasons why he will in some measure have all to taste of this distastfull cup, at least to be convicted in themselves,
and measure of their humiliation, so we Are led on to Consider the Reasons why he will in Some measure have all to taste of this distasteful cup, At least to be convicted in themselves,
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For methods sake, know the good which God intends his elect by thus dealing with them, is, (according to that usuall division of good ) Profitable, Comfortable, Honourable.
For methods sake, know the good which God intends his elect by thus dealing with them, is, (according to that usual division of good) Profitable, Comfortable, Honourable.
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1 The Profit of this method which God useth with his (so far as it is to be reaped in this life) may be referred to their Justification and Sanctification.
1 The Profit of this method which God uses with his (so Far as it is to be reaped in this life) may be referred to their Justification and Sanctification.
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1 God thus brings home to himself wandring sinners as he did the Prodigall, who never had any thought of returning to his fathter till all outward means and succours failed him,
1 God thus brings home to himself wandering Sinners as he did the Prodigal, who never had any Thought of returning to his fathter till all outward means and succours failed him,
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neither thought of coming or returning to his father till then, Luk. 15. Now in this prodigall every wandring sinner who proves a true Convert, is meant:
neither Thought of coming or returning to his father till then, Luk. 15. Now in this prodigal every wandering sinner who Proves a true Convert, is meant:
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1 That we might acknowledge, see and be convinced of our own guiltinesse, and of the infinitenesse of our desert and debt, which our Saviour signifieth unto us in the parable of the debter who ought his Master ten thousand talents:
1 That we might acknowledge, see and be convinced of our own guiltiness, and of the infiniteness of our desert and debt, which our Saviour signifies unto us in the parable of the debtor who ought his Master ten thousand Talents:
which howsoever he at length did graciously remit, yet before he forgave it, he strictly required the whole debt of him, commanding all he had to be sold,
which howsoever he At length did graciously remit, yet before he forgave it, he strictly required the Whole debt of him, commanding all he had to be sold,
God thus wounds the spirit, and lets men feel the burthen of their sinne (which who can beare?) that so they may cry out with Davd, Mine iniquities are gone over mine head, as a heavy burthen they are too heavy for me.
God thus wounds the Spirit, and lets men feel the burden of their sin (which who can bear?) that so they may cry out with Daud, Mine iniquities Are gone over mine head, as a heavy burden they Are too heavy for me.
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2 God thus doth, that in a sense of our burthen, & of our own inability to undergo it, we might be humbled and have those proud, high and lofty thoughts which we have had,
2 God thus does, that in a sense of our burden, & of our own inability to undergo it, we might be humbled and have those proud, high and lofty thoughts which we have had,
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and morall vertues and civil life, his own power of will, or somewhat ese, like the woman in the Gospel, whom Christ healed of her bloody issue, who so long as she had any thing of her own left to bestow upon Physicians, she never thought of Christ:
and moral Virtues and civil life, his own power of will, or somewhat ease, like the woman in the Gospel, whom christ healed of her bloody issue, who so long as she had any thing of her own left to bestow upon Physicians, she never Thought of christ:
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3 Thus God makes the heart plyable, and bores the ear to receive instruction, and to hearken after the means by which it may receive help or ease, making it to seek help out of it self else where,
3 Thus God makes the heart pliable, and boars the ear to receive instruction, and to harken After the means by which it may receive help or ease, making it to seek help out of it self Else where,
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as Paul smitten down from his horse, Lord, what wilt thou have me to do? and as the Jailour humbled by an earth quake, What shall I do to be saved? and as these in my Text, who when they were pricked in heart, said, — What shall we do? as the hunted or shot hart flees to his harbour,
as Paul smitten down from his horse, Lord, what wilt thou have me to do? and as the Jailor humbled by an earth quake, What shall I do to be saved? and as these in my Text, who when they were pricked in heart, said, — What shall we do? as the hunted or shot heart flees to his harbour,
as of old he sent fiery serpents, that such as were stung by them might look to the brazen Serpent (which was a type of Christ crucified) and be healed:
as of old he sent fiery Serpents, that such as were stung by them might look to the brazen Serpent (which was a type of christ Crucified) and be healed:
2 God takes this course with sinners, to make them weary of their sin, and willing to part with it, which otherwise would never be, (there is that nearnesse,
2 God Takes this course with Sinners, to make them weary of their since, and willing to part with it, which otherwise would never be, (there is that nearness,
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but when they see and are perswaded that they cannot retain these and their lives too? when the Gangrene, (suppose beginning in the hand or foot) if it be suffered further to spread will be their death? when Zipporah saw her husbands life endangered, (if not her own) she circumcised her son,
but when they see and Are persuaded that they cannot retain these and their lives too? when the Gangrene, (suppose beginning in the hand or foot) if it be suffered further to spread will be their death? when Zipporah saw her Husbands life endangered, (if not her own) she circumcised her son,
and sets hell-gates open before them in the way of their lusts, and fills their hearts with such terrours and horrours, that they see no safety to their souls in the ways of sin,
and sets hell-gates open before them in the Way of their Lustiest, and fills their hearts with such terrors and horrors, that they see no safety to their Souls in the ways of since,
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so God (if he love us especially) makes us weary of sin, and saves us even by fear; not to say, that such as have most smarted for sin at first, in the pangs of their new-birth, are not so easily drawn back to such or any other sins.) Again the spirit of bondage becomes to them a spirit of sanctification, and it may be observed that such (of all others) as have been deep.
so God (if he love us especially) makes us weary of since, and saves us even by Fear; not to say, that such as have most smarted for since At First, in the pangs of their New birth, Are not so Easily drawn back to such or any other Sins.) Again the Spirit of bondage becomes to them a Spirit of sanctification, and it may be observed that such (of all Others) as have been deep.
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The first work of the Comforter, even when it is sent by that name, and to that intent, is first to convince of sinne, so Habbak. 3.16. and Psalm 94.12, 13. Ease to sores, which being whole do throb and rage, is got by pricking, lancing, searching: sleep is sweetest after labour;
The First work of the Comforter, even when it is sent by that name, and to that intent, is First to convince of sin, so Habakkuk. 3.16. and Psalm 94.12, 13. Ease to sores, which being Whole do throb and rage, is god by pricking, lancing, searching: sleep is Sweetest After labour;
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or sanctification, is the beginning of our glorifications) Yea it is their glory thus to be made vessels to bear the name and glory of Christ before men, which none do more then such as have been deepliest humbled.
or sanctification, is the beginning of our glorifications) Yea it is their glory thus to be made vessels to bear the name and glory of christ before men, which none do more then such as have been deepliest humbled.
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when he then sets and imprints on us the stamps of his glory, and shews forth in us his justice, mercy, goodnesse &c. That is in deed and for substance our gloglory, not his.
when he then sets and imprints on us the stamps of his glory, and shows forth in us his Justice, mercy, Goodness etc. That is in deed and for substance our gloglory, not his.
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1. His very Justice manifests its selfe in and by these terrours of conscience, whilst the convicted sinner is made to see the depth of his own ill deservings is presented with the sight of hell, and made inwardly to acknowledge that it were but justice in God to cast him into the same:
1. His very justice manifests its self in and by these terrors of conscience, while the convicted sinner is made to see the depth of his own ill deservings is presented with the sighed of hell, and made inwardly to acknowledge that it were but Justice in God to cast him into the same:
Howsoever this makes them at first, and ever after, to confesse and give the glory of justice to God, acknowledging how just their condemnation should be if God did deal with them according to their deserts:
Howsoever this makes them At First, and ever After, to confess and give the glory of Justice to God, acknowledging how just their condemnation should be if God did deal with them according to their deserts:
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and by the acknowledgement of mercy by those that finde mercy; as it is Gal. 3.22. The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that beleeve: or as Rom. 11.32. God hath shut up, or concluded them all ( i. both Jew and Gentile) in unbeleef, that he might have mercy on all.
and by the acknowledgement of mercy by those that find mercy; as it is Gal. 3.22. The Scripture hath concluded all under since, that the promise by faith of jesus christ might be given to them that believe: or as Rom. 11.32. God hath shut up, or concluded them all (i. both Jew and Gentile) in unbelief, that he might have mercy on all.
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None derogate more from Gods mercy, and the freenesse and power of his grace then such as (not sensible enough of their wounds and misery by sin) ascribe somewhat, in their conversion to themselves;
None derogate more from God's mercy, and the freeness and power of his grace then such as (not sensible enough of their wounds and misery by since) ascribe somewhat, in their conversion to themselves;
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I (saith he, being before a blasphemer, and persecuter, and injurious ) obtained mercy — And the grace of our Lord was exceeding abundant — Christ came to save sinners, of whom I am chief:
I (Says he, being before a blasphemer, and Persecutor, and injurious) obtained mercy — And the grace of our Lord was exceeding abundant — christ Come to save Sinners, of whom I am chief:
howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering — Now unto the King eternall &c. be honour and glory for ever and ever, Amen.
howbeit for this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering — Now unto the King Eternal etc. be honour and glory for ever and ever, Amen.
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So elsewhere, crying out in a sence of his bondage under the law of sin, O wretched man that I am, who shall deliver me from the body of this death? apprehending his deliverance by Christ, he adds, I thank God through Jesus Christ our Lord.
So elsewhere, crying out in a sense of his bondage under the law of since, Oh wretched man that I am, who shall deliver me from the body of this death? apprehending his deliverance by christ, he adds, I thank God through jesus christ our Lord.
We all do confesse that the works of creation, especially the heavens, do declare the glory (though not the will) of God. How much more doth his glory appear in this work of effectual Redemption, where by a like manner of proceeding, his glory appears in greater brightnesse? There and here he works by contraries: he in the creation made first a confused, vast and grosse Chaos, or rude lump where was nothing but darknesse and confusion:
We all do confess that the works of creation, especially the heavens, do declare the glory (though not the will) of God. How much more does his glory appear in this work of effectual Redemption, where by a like manner of proceeding, his glory appears in greater brightness? There and Here he works by contraries: he in the creation made First a confused, vast and gross Chaos, or rude lump where was nothing but darkness and confusion:
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Oh how then doth his glory appear, when in the new creation, or conversion of a sinner, he first casts all strong holds and high things into ruinous heapes, into rubbish, into a confused Chaos, staining the pride of man, laying him level with the ground? what darknesse is in the minde! what impotency in the will! what confusion in the affections!
O how then does his glory appear, when in the new creation, or conversion of a sinner, he First Cast all strong holds and high things into ruinous heaps, into rubbish, into a confused Chaos, staining the pride of man, laying him level with the ground? what darkness is in the mind! what impotency in the will! what confusion in the affections!
Thus before God entred into covenant with his people to be their God, Exod. 19. he shewed himself most terrible unto them by lightning, fire, thunder and black clouds, Heb. 12.18, 19. &c. yea when the Spirit was sent down on the day of Pentecost, there was a mighty rushing winde from heaven,
Thus before God entered into Covenant with his people to be their God, Exod 19. he showed himself most terrible unto them by lightning, fire, thunder and black Clouds, Hebrew 12.18, 19. etc. yea when the Spirit was sent down on the day of Pentecost, there was a mighty rushing wind from heaven,
and shew of fire, whereby they were confounded, or troubled in minde, and thereby the better prepared to hear that word, which so wounded and pricked these converts in their heart.
and show of fire, whereby they were confounded, or troubled in mind, and thereby the better prepared to hear that word, which so wounded and pricked these converts in their heart.
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And so was Elias prepared to hear the still voyce of God, in which God made his will known to him, by a strong winde rending the mountaines, by an earth-quake (as also the Jailor Acts 16.) and by fire.
And so was Elias prepared to hear the still voice of God, in which God made his will known to him, by a strong wind rending the Mountains, by an earthquake (as also the Jailor Acts 16.) and by fire.
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And so were the Israelites humbled, terrified driven out of themselves by thunder and raine in time of harvest, and prepared for repentance. 1 Sam. 12.17, 18, 19, 20. Let this suffice for the Demonstration of the aforesaid point of doctrine:
And so were the Israelites humbled, terrified driven out of themselves by thunder and rain in time of harvest, and prepared for Repentance. 1 Sam. 12.17, 18, 19, 20. Let this suffice for the Demonstration of the aforesaid point of Doctrine:
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not but that the power of God accompanieth his Love (for Gods love is an effectuall and working love, it is reall and operative in its time:) and the Love of God goeth along with his power,
not but that the power of God accompanieth his Love (for God's love is an effectual and working love, it is real and operative in its time:) and the Love of God Goes along with his power,
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and 44. All that the Father giveth me (lo, there is Gods free love ) shall come unto me, &c. (there is expressed the power of his grace.) And, no man can come to me,
and 44. All that the Father gives me (lo, there is God's free love) shall come unto me, etc. (there is expressed the power of his grace.) And, no man can come to me,
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and then by power applying him to our justification, as our head, Rom. 3.25, 26. It skills not much in shewing the order, degrees and steps by which Conversion is wrought,
and then by power applying him to our justification, as our head, Rom. 3.25, 26. It skills not much in showing the order, Degrees and steps by which Conversion is wrought,
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First then briefly, for the Order of Gods work of Love, by which we come to conversion, faith, to all other saving and sanctifying graces, and to salvation.
First then briefly, for the Order of God's work of Love, by which we come to conversion, faith, to all other Saving and sanctifying graces, and to salvation.
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Ephes. 1.3, 4, 5, &c. Gods blessing us in time is according to his election of us in Christ before all time: so 2. Thes. 2.13. Matth. 11.25.26. hence faith is onely of Gods elect:
Ephesians 1.3, 4, 5, etc. God's blessing us in time is according to his election of us in christ before all time: so 2. Thebes 2.13. Matthew 11.25.26. hence faith is only of God's elect:
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and finisher of our faith, Heb. 12.1.) from eternity also, Joh. 6.27. 1 Pet. 1.19, 20, 21. Where of Gods covenant with Christ, and transaction with him.
and finisher of our faith, Hebrew 12.1.) from eternity also, John 6.27. 1 Pet. 1.19, 20, 21. Where of God's Covenant with christ, and transaction with him.
and also of us Gentiles, Isa. 42.1. 4 His Exhibiting of Christ to the world in the fulnesse of time, Gal. 4.4. Joh. 3.16. when the two natures divine and humane were in the womb of the Virgin united into one Person, the humane assumed into the unity of the person of the Son of God.
and also of us Gentiles, Isaiah 42.1. 4 His Exhibiting of christ to the world in the fullness of time, Gal. 4.4. John 3.16. when the two nature's divine and humane were in the womb of the Virgae united into one Person, the humane assumed into the unity of the person of the Son of God.
6 His making him a Sin offering also for us, and a curse, 2 Cor. 5.21. whose death was an expiatory sacrifice, he carrying (as our sinnes, so) our griefs and sorrows, Isa. 53.3. and 12. Heb. 9.26, 28. Herewithal we may consider the sufficiency of this his sacrifice;
6 His making him a since offering also for us, and a curse, 2 Cor. 5.21. whose death was an expiatory sacrifice, he carrying (as our Sins, so) our griefs and sorrows, Isaiah 53.3. and 12. Hebrew 9.26, 28. Herewithal we may Consider the sufficiency of this his sacrifice;
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yea the efficiency of it, seeing he offered it by the eternal spirit, Heb. 9.14. and his blood was the blood of God, Acts 20.28. 7 Gods Acceptation of it as sufficient for all, and efficient and effectuall for the elect, Matth. 3.17. and 12.18. Ephes. 5.2. the Kingdome of heaven being thus opened.
yea the efficiency of it, seeing he offered it by the Eternal Spirit, Hebrew 9.14. and his blood was the blood of God, Acts 20.28. 7 God's Acceptation of it as sufficient for all, and efficient and effectual for the elect, Matthew 3.17. and 12.18. Ephesians 5.2. the Kingdom of heaven being thus opened.
and for his Sonnes sake, in whom he hath made us accepted, Eph. 1.6. or which is all one in effect, his imputation of it to us, and of all his benefits, 1 Cor. 1.30, 31. 2 Cor. 5.21. This implies Remission, or the not imputing of our sins to us, 2 Cor. 5.19. and then the imputation of his satisfaction, righteousnesse, and obedience.
and for his Sons sake, in whom he hath made us accepted, Ephesians 1.6. or which is all one in Effect, his imputation of it to us, and of all his benefits, 1 Cor. 1.30, 31. 2 Cor. 5.21. This Implies Remission, or the not imputing of our Sins to us, 2 Cor. 5.19. and then the imputation of his satisfaction, righteousness, and Obedience.
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All these are meere acts of Gods Love, most free, and depend on no condition in us, (unlesse you will say the last named which requires faith as a condition before the Love of his good pleasure, become also the Love of his Complacency, concerning which I list not contend.)
All these Are mere acts of God's Love, most free, and depend on no condition in us, (unless you will say the last nam which requires faith as a condition before the Love of his good pleasure, become also the Love of his Complacency, Concerning which I list not contend.)
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10 Lastly, as depending on all the former, there is Gods Communication of all grace unto us, the grace of effectuall calling, Conversion, faith and other saving graces, which is done by the power of his spirit:
10 Lastly, as depending on all the former, there is God's Communication of all grace unto us, the grace of effectual calling, Conversion, faith and other Saving graces, which is done by the power of his Spirit:
Christ being a Saviour both by the merit of his death, and efficacy of his grace and spirit, whereby Christ comes to be formed in us, Gal. 4.19. and we are made to partake of the divine nature, 2 Pet. 1.3.4.
christ being a Saviour both by the merit of his death, and efficacy of his grace and Spirit, whereby christ comes to be formed in us, Gal. 4.19. and we Are made to partake of the divine nature, 2 Pet. 1.3.4.
The Ʋse of what is said shall be briefly to take notice hence of the 1 freenesse. 2 firmnesse. 3 fountain of all grace in us, call it Conversion, Faith, habituall and actuall holinesse, or if you will, of the whole work of our salvation.
The Ʋse of what is said shall be briefly to take notice hence of the 1 freeness. 2 firmness. 3 fountain of all grace in us, call it Conversion, Faith, habitual and actual holiness, or if you will, of the Whole work of our salvation.
grace in us, depends originally on Gods Grace, that is his free love and favour to us, being all of them effects of his Fatherly Love, which in him is an act of his goodnesse, not of Justice, as if deserved or procured by any thing done or foreseen to be done by us.
grace in us, depends originally on God's Grace, that is his free love and favour to us, being all of them effects of his Fatherly Love, which in him is an act of his Goodness, not of justice, as if deserved or procured by any thing done or foreseen to be done by us.
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2 Thankfulnesse in the acknowledgement of his free grace, in our free love of him who first loved us, and in a free consecration of our selves wholly to his honour and service.
2 Thankfulness in the acknowledgement of his free grace, in our free love of him who First loved us, and in a free consecration of our selves wholly to his honour and service.
and so, as the freenesse of his love prevents our pride, so the firmnesse of it or fears of falling away, assuring us of our finall perseverance in grace once truly received, which flows to us from such a spring as never drieth up.
and so, as the freeness of his love prevents our pride, so the firmness of it or fears of falling away, assuring us of our final perseverance in grace once truly received, which flows to us from such a spring as never drieth up.
And so the Originall of all grace in us well considered prevents our errour, &c. 3 We are hence taught and directed whither to go for true and saving grace,
And so the Original of all grace in us well considered prevents our error, etc. 3 We Are hence taught and directed whither to go for true and Saving grace,
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The word, ministers, sacraments may all say, faith, the grace of conversion, perseverance, &c. are not in us. One main reason why many misse of grace, of faith,
The word, Ministers, Sacraments may all say, faith, the grace of conversion, perseverance, etc. Are not in us. One main reason why many miss of grace, of faith,
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BUt we are chiefly to consider this grace of conversion, and so of faith, as an effect and work of Gods power and effectuall grace in us, which is also on our behalf most needfull:
BUt we Are chiefly to Consider this grace of conversion, and so of faith, as an Effect and work of God's power and effectual grace in us, which is also on our behalf most needful:
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so also helplesse, yea wholly impotent, unable, unfit, yea unwilling as of our selves to convert or come to Christ, we must be drawn if we come at all;
so also helpless, yea wholly impotent, unable, unfit, yea unwilling as of our selves to convert or come to christ, we must be drawn if we come At all;
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and that prejudice which wee generally have of Christ, and take from us the stony heart. We are dead in sin and trespasses, and no less power is required then that which raised Christ himself from death, Joh. 6.44. Ephes. 1.19, 20. Rom. 8.11. We are under darkness, yea, under the power of Satan; and to turn us from darkness to light, and from the power of Satan to God, requires the power of God.
and that prejudice which we generally have of christ, and take from us the stony heart. We Are dead in since and Trespasses, and no less power is required then that which raised christ himself from death, John 6.44. Ephesians 1.19, 20. Rom. 8.11. We Are under darkness, yea, under the power of Satan; and to turn us from darkness to Light, and from the power of Satan to God, requires the power of God.
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Now this work of Gods power is manifested also by degrees, and in a certain order whereby he brings those he loves from nothing to something, from infidelity to faith: 1 By driving them out of themselves,
Now this work of God's power is manifested also by Degrees, and in a certain order whereby he brings those he loves from nothing to something, from infidelity to faith: 1 By driving them out of themselves,
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and by self-denyall. 2 By bringing them to true contrition, and other further grace. 3 And so by these and other preparatory works, to through conversion and to true faith:
and by self-denial. 2 By bringing them to true contrition, and other further grace. 3 And so by these and other preparatory works, to through conversion and to true faith:
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which faith and grace of conversion is not wrought all at once in one instant (at least it appears not in any all at once) nor is it wrought alike soon or late in all;
which faith and grace of conversion is not wrought all At once in one instant (At least it appears not in any all At once) nor is it wrought alike soon or late in all;
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but as the Baptist was to prepare the way to Christ (as to the onely City of Refuge by filling every valley, and bringing low every mountain and hill, ) so Gods messengers make way for his coming in the spirit savingly and powerfully, by preparing the soul for Christ;
but as the Baptist was to prepare the Way to christ (as to the only city of Refuge by filling every valley, and bringing low every mountain and hill,) so God's messengers make Way for his coming in the Spirit savingly and powerfully, by preparing the soul for christ;
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Know we then that the order and degrees by which the grace of conversion and of faith (as it depends on power) is wrought, may be considered two ways. 1. There is an order in regard of the persons and means working it. 2. In regard of the work it self.
Know we then that the order and Degrees by which the grace of conversion and of faith (as it depends on power) is wrought, may be considered two ways. 1. There is an order in regard of the Persons and means working it. 2. In regard of the work it self.
yet not always without means, but in and by the use of his own Ordinances, and by the Ministery of such persons as he pleaseth to imploy in the dispensation of his ordinances. The summe is this.
yet not always without means, but in and by the use of his own Ordinances, and by the Ministry of such Persons as he Pleases to employ in the Dispensation of his ordinances. The sum is this.
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1. God the Father is first in order, who is said to draw such as by him (in love) are given unto Christ to save, John 6. 37-44. Jerem. 31.3. Faith being therefore called the faith of the operation of God, who raised Christ from the dead, Coloss. 2.12. It not being of our selves, Ephes. 2.8. or originally from us, as if we first beleeving moved God to elect us:
1. God the Father is First in order, who is said to draw such as by him (in love) Are given unto christ to save, John 6. 37-44. Jeremiah 31.3. Faith being Therefore called the faith of the operation of God, who raised christ from the dead, Coloss. 2.12. It not being of our selves, Ephesians 2.8. or originally from us, as if we First believing moved God to elect us:
For whatsoever the Father doth, the Son doth likewise, Joh. 5.19. Christ is a Saviour not onely by his merit, but by his power, himself (not we) applying effectually what he hath merited;
For whatsoever the Father does, the Son does likewise, John 5.19. christ is a Saviour not only by his merit, but by his power, himself (not we) applying effectually what he hath merited;
3. Now the Father and Christ shew their power by the holy Ghost, or Spirit of them both, which we know was in visible signes on this day of Pentecost given;
3. Now the Father and christ show their power by the holy Ghost, or Spirit of them both, which we know was in visible Signs on this day of Pentecost given;
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by the power of which these many here were converted, and faith given to them: it is therefore called the Spirit of faith, 2 Cor. 4.15. and by it faith is given of God, 1 Cor. 12.9. Whence it is that all that hear the word of Faith do not beleeve; the Spirit is a free worker, herein like the winde, blowing where it listeth.
by the power of which these many Here were converted, and faith given to them: it is Therefore called the Spirit of faith, 2 Cor. 4.15. and by it faith is given of God, 1 Cor. 12.9. Whence it is that all that hear the word of Faith do not believe; the Spirit is a free worker, herein like the wind, blowing where it lists.
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And the whole work of conversion must, from these authors and workers of it, needs be acknowledged to be a work of such power as far transcends the power of nature, and of mans (supposed) free-will:
And the Whole work of conversion must, from these Authors and workers of it, needs be acknowledged to be a work of such power as Far transcends the power of nature, and of men (supposed) freewill:
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as if a man from the birth, or otherwise wanted a naturall and bodily hand or eye; who could give it him but the God of nature? So who can give faith, which is the hand and eye of the soul,
as if a man from the birth, or otherwise wanted a natural and bodily hand or eye; who could give it him but the God of nature? So who can give faith, which is the hand and eye of the soul,
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but God onely? And all these three Persons had their work in the conversion of these Jews, Luke 24.49. Acts 1.4, 5-8. It is therefore a sure work, as depending on 1 the Fathers Love, 2 Sons merit, 3 Power of the holy Ghost.
but God only? And all these three Persons had their work in the conversion of these jews, Lycia 24.49. Acts 1.4, 5-8. It is Therefore a sure work, as depending on 1 the Father's Love, 2 Sons merit, 3 Power of the holy Ghost.
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yet their natures are sanctified and changed by the infusion of an habituall principle of grace wrought by the Spirit, without which they could not enter into heaven. But of this formerly.
yet their nature's Are sanctified and changed by the infusion of an habitual principle of grace wrought by the Spirit, without which they could not enter into heaven. But of this formerly.
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2. The Spirit ordinarily works not but by means, and begets faith and grace by the ministery and preaching of the word, as here Act. 2.37. Rom. 10.17. Faith cometh by hearing, and hearing by the word of God;
2. The Spirit ordinarily works not but by means, and begets faith and grace by the Ministry and preaching of the word, as Here Act. 2.37. Rom. 10.17. Faith comes by hearing, and hearing by the word of God;
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5. to Miracles. 6. to Afflictions; yet these all are to be considered onely either as Preparatives to conversion and furtherances of the work of the word and Ministery, or as seals and confirmations of the truth of Gods promises made known and propounded in and by the Word.
5. to Miracles. 6. to Afflictions; yet these all Are to be considered only either as Preparatives to conversion and furtherances of the work of the word and Ministry, or as Seals and confirmations of the truth of God's promises made known and propounded in and by the Word.
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he is not received without his Spirit, nor but by his Spirit given by the word, which is the ministration of the Spirit. So that Baptism works not of it self without the Word and Spirit:
he is not received without his Spirit, nor but by his Spirit given by the word, which is the ministration of the Spirit. So that Baptism works not of it self without the Word and Spirit:
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2. Some are said to be converted by voices from heaven, as S. Austin tels us of himself, that by a voice from heaven saying to him, take up and read, he being by Gods providence directed to the place in Rom. 13.13, 14. Not in chambering and wantonnesse, &c. was throughly converted:
2. some Are said to be converted by voices from heaven, as S. Austin tells us of himself, that by a voice from heaven saying to him, take up and read, he being by God's providence directed to the place in Rom. 13.13, 14. Not in chambering and wantonness, etc. was thoroughly converted:
Therefore being formerly a wanton, and having much strife within himself, and shewing a lothnesse to leave his pleasant sin, this voice prepared him to yeeld more reverence and obedience to the word known, which in effect (though read by him) yet being thus by divine providence directed to this passage,
Therefore being formerly a wanton, and having much strife within himself, and showing a loathness to leave his pleasant since, this voice prepared him to yield more Reverence and Obedience to the word known, which in Effect (though read by him) yet being thus by divine providence directed to this passage,
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and it by this means specially applyed to him and his present occasion, the perfecting of his conversion formerly begun, was thus effected by the power of the Word.
and it by this means specially applied to him and his present occasion, the perfecting of his conversion formerly begun, was thus effected by the power of the Word.
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as Justin the martyr witnesseth of himself in his Apology to Antoninus. But this was onely an occasion sanctified of God to him and others (both then and of later times) to sift & enquire into that truth which they knew not before, by vertue of which,
as Justin the martyr Witnesseth of himself in his Apology to Antoninus. But this was only an occasion sanctified of God to him and Others (both then and of later times) to sift & inquire into that truth which they knew not before, by virtue of which,
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so that we are hence taught not to judge of truth simply by mens sufferings (for no true conversion wil alwayes follow thereupon) but of their sufferings by the cause and truth for which they suffer.
so that we Are hence taught not to judge of truth simply by men's sufferings (for no true conversion will always follow thereupon) but of their sufferings by the cause and truth for which they suffer.
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The word by the Spirit did truly and effectually convert them (when once they were convinced by the miracle that it was the very word of God:) the miracles onely occasioned their convesion.
The word by the Spirit did truly and effectually convert them (when once they were convinced by the miracle that it was the very word of God:) the Miracles only occasioned their convesion.
6 Afflictions often are the occasion of mens conversion, (as well as miracles.) so Clodoveus a French King, upon a great discomfiture, was converted to be a Christian:
6 Afflictions often Are the occasion of men's conversion, (as well as Miracles.) so Clodoveus a French King, upon a great discomfiture, was converted to be a Christian:
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he knew him before, for the Lord spake to Manasseh and to his people, but they would not hearken, as verse 10. onely afflictions brought him to acknowledge God,
he knew him before, for the Lord spoke to Manasses and to his people, but they would not harken, as verse 10. only afflictions brought him to acknowledge God,
This wee see in divers others, on whom Gods word hath not its powerfull work in humbling them, till some grievous crosse, losse, sicknesse or danger come to second the word,
This we see in diverse Others, on whom God's word hath not its powerful work in humbling them, till Some grievous cross, loss, sickness or danger come to second the word,
When Christ called Peter and Andrew, James and John from their fishing trade, Matth. 4.18, 19, 20, 21, 22. was there not a secret power drawing them to leave both ship and father Zebedee, and to follow him? but especially in calling Matthew from that gainfull trade, the receit of custome, Matth. 9.9.
When christ called Peter and Andrew, James and John from their fishing trade, Matthew 4.18, 19, 20, 21, 22. was there not a secret power drawing them to leave both ship and father Zebedee, and to follow him? but especially in calling Matthew from that gainful trade, the receipt of custom, Matthew 9.9.
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Men may not arise from their ordinary callings, and thrust themselves into the ministery, unlesse God more immediately and extraordinarily do call them, as Christ did these named;
Men may not arise from their ordinary callings, and thrust themselves into the Ministry, unless God more immediately and extraordinarily do call them, as christ did these nam;
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2. Men, even the best, are of themselves insufficient to these things, and unable to discharge such a weighty duty, what through bodily, what especially through spirituall defects and inabilities:
2. Men, even the best, Are of themselves insufficient to these things, and unable to discharge such a weighty duty, what through bodily, what especially through spiritual defects and Inabilities:
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but yet God enables such as he calleth, and makes them able Ministers, &c. who therefore are taught not to trust to their own gifts, studies, and endeavours:
but yet God enables such as he calls, and makes them able Ministers, etc. who Therefore Are taught not to trust to their own Gifts, studies, and endeavours:
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or hate and persecute their reprovers for their faithfullnesse, they so doing, do resist the power and spirit of God in them, and the ordinance of God.
or hate and persecute their reprovers for their faithfulness, they so doing, do resist the power and Spirit of God in them, and the Ordinance of God.
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In a word, when Christ sent his Apostles to preach to the Gentiles, saying, go teach all nations, and it is premised, All power is given unto me in Heaven and in Earth, which was spoken for their encouragement, who had a mighty work in hand, the Conquest of nations to Christ,
In a word, when christ sent his Apostles to preach to the Gentiles, saying, go teach all Nations, and it is premised, All power is given unto me in Heaven and in Earth, which was spoken for their encouragement, who had a mighty work in hand, the Conquest of Nations to christ,
and were to meet with the wisdom and power of the world to withstand them: This promise is extended to us, even unto the end of the world. 2 For hearers:
and were to meet with the Wisdom and power of the world to withstand them: This promise is extended to us, even unto the end of the world. 2 For hearers:
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and leaving the other to their own hardnesse, who, (as Popish and profane Recusants now) being by Moses, the godly Magistrate, called on, refuse obstinately saying, we will not come up.
and leaving the other to their own hardness, who, (as Popish and profane Recusants now) being by Moses, the godly Magistrate, called on, refuse obstinately saying, we will not come up.
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which, by the way 1 shews The justness of Gods judgements on all such Recusants (being given over to their hearts lusts) and 2 teacheth all such to acknowledge his power and mercy to them, whose hearts tell them they come to the hearing of his word, in obedience,
which, by the Way 1 shows The justness of God's Judgments on all such Recusants (being given over to their hearts Lustiest) and 2 Teaches all such to acknowledge his power and mercy to them, whose hearts tell them they come to the hearing of his word, in Obedience,
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So that it is a signe, when men do not attend to the word which they hear, that corruption and Satan is strong. 2 To understand the Scriptures, which otherwise they could not,
So that it is a Signen, when men do not attend to the word which they hear, that corruption and Satan is strong. 2 To understand the Scriptures, which otherwise they could not,
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Those to whom he expounded in all the Scriptures the things concerning himself, stood in need that he should also by his power open their understandings that they might understand the Scriptures.
Those to whom he expounded in all the Scriptures the things Concerning himself, stood in need that he should also by his power open their understandings that they might understand the Scriptures.
2. And so we come to see Gods power in and by the Ministery who by his Spirit goes on with his own work and makes it powerfull to conversion, as 1 Cor. 3.5, 6, 7. 2 Cor. 3.3. whosoever be the Planter, yet it is God who by his Spirit gives the blessing and increase. Whatsoever be the pen, yet it is God, who by his Spirit, writes with it:
2. And so we come to see God's power in and by the Ministry who by his Spirit Goes on with his own work and makes it powerful to conversion, as 1 Cor. 3.5, 6, 7. 2 Cor. 3.3. whosoever be the Planter, yet it is God who by his Spirit gives the blessing and increase. Whatsoever be the pen, yet it is God, who by his Spirit, writes with it:
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It is Gods ordination, yea and power by which hearing, faith and obedience cometh, Rom. 1.16, & 10.17. All which should teach us, 1 to magnifie the ministry of the word ▪ even in the mouth of weake man (if otherwise faithfull) as Gods power to salvation.
It is God's ordination, yea and power by which hearing, faith and Obedience comes, Rom. 1.16, & 10.17. All which should teach us, 1 to magnify the Ministry of the word ▪ even in the Mouth of weak man (if otherwise faithful) as God's power to salvation.
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ANd thus we come more particularly and neerer to the work it self, and to shew in what order God by his word doth work conversion and beget faith in us.
ANd thus we come more particularly and nearer to the work it self, and to show in what order God by his word does work conversion and beget faith in us.
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Schoolmen and Papists make three degrees of penance, or of repentence. 1 Compunction. 2 Confession. 3 Satisfaction: the first is of the Heart, the second is of the Mouth, the third is of the Hand, in and by works;
Schoolmen and Papists make three Degrees of penance, or of Repentance. 1 Compunction. 2 Confessi. 3 Satisfaction: the First is of the Heart, the second is of the Mouth, the third is of the Hand, in and by works;
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but because they explain themselves dangerously in these, and because a reprobate may have them all as well as their converts (for all three were in Judas ) I leave them,
but Because they explain themselves dangerously in these, and Because a Reprobate may have them all as well as their converts (for all three were in Judas) I leave them,
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1. This trouble of minde and conscience upon sight of sin and misery. 2. Consultation hereupon, what in such case to do. 3. To be broken-hearted, humble and contrite. 4. Secret desire of forgivenesse, with confession of sin and hope. 5. Forsaking of all, and highly prizing the pearl of the Gospel.
1. This trouble of mind and conscience upon sighed of since and misery. 2. Consultation hereupon, what in such case to do. 3. To be brokenhearted, humble and contrite. 4. Secret desire of forgiveness, with Confessi of since and hope. 5. Forsaking of all, and highly prizing the pearl of the Gospel.
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Thus that worthy Divine old Mr. Rogers. See also who list Mr. John Rogers of Faith, Chap. 2. I have also my self endeavoured to shew how faith is wrought,
Thus that worthy Divine old Mr. Rogers. See also who list Mr. John Rogers of Faith, Chap. 2. I have also my self endeavoured to show how faith is wrought,
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as is said, sometimes by Miracles, Afflictions &c.) so that there is first a work of the Law, then of the Gospel: not but that the Gospel hath also some work on the soul like unto that of the Law, which therefore so far I refer to the work of the Law,
as is said, sometime by Miracles, Afflictions etc.) so that there is First a work of the Law, then of the Gospel: not but that the Gospel hath also Some work on the soul like unto that of the Law, which Therefore so Far I refer to the work of the Law,
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sin, (which, lying in the heart, as well as in the outward man, was thought to be dead) reviveth, Rom. 7.9. and taking occasion by the commandment, Ʋers.
since, (which, lying in the heart, as well as in the outward man, was Thought to be dead) revives, Rom. 7.9. and taking occasion by the Commandment, Ʋers.
and shewing God to be truly angry. Rom. 1.18. that his wrath is revealed from heaven against all ungodlinesse and unrighteousness of men; and against theirs in particular.
and showing God to be truly angry. Rom. 1.18. that his wrath is revealed from heaven against all ungodliness and unrighteousness of men; and against theirs in particular.
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so these I speake of, do sorrow and feel sensible grief in the fear of hell) the soul is wounded, pierced and stabbed as with the point of a sword, hell is already begun in the conscience, which saith I have thus and so sinned against a just God, and damnation is my portion:
so these I speak of, do sorrow and feel sensible grief in the Fear of hell) the soul is wounded, pierced and stabbed as with the point of a sword, hell is already begun in the conscience, which Says I have thus and so sinned against a just God, and damnation is my portion:
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whereby the soul lies plunged, as a bull in the net, and by striving is more intangled, seeing its own help-lesse and so hope-lesse condition, lying in bondage under the fear of death, and of eternall wrath.
whereby the soul lies plunged, as a bull in the net, and by striving is more entangled, seeing its own helpless and so hopeless condition, lying in bondage under the Fear of death, and of Eternal wrath.
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(which conceit of possibility of help, made the heathen of old, and many superstitious ones now, fly to so many devices and superstitious practices of their own devising).
(which conceit of possibility of help, made the heathen of old, and many superstitious ones now, fly to so many devices and superstitious practices of their own devising).
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humbled the sinner, if he intend him any further good, he doth first support and keep him from utter despair, by publishing the glad tidings of the Gospel,
humbled the sinner, if he intend him any further good, he does First support and keep him from utter despair, by publishing the glad tidings of the Gospel,
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2 So hearing of a remedy, though the conditions of self-deniall in his sweet and beloved sins, of repentance and faith, seem things impossible (as to him considered in himself they are);
2 So hearing of a remedy, though the conditions of self-denial in his sweet and Beloved Sins, of Repentance and faith, seem things impossible (as to him considered in himself they Are);
not without some general and confused hope that he also, as well as some others he told of, it may get case to his distressed conscience, which as yet he findes not.
not without Some general and confused hope that he also, as well as Some Others he told of, it may get case to his distressed conscience, which as yet he finds not.
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yea as good to him, and so God gives him, particular hope from the generality of the promise, to all that are heavy laden, whereby he excludes none but such as exclude themselves.
yea as good to him, and so God gives him, particular hope from the generality of the promise, to all that Are heavy laden, whereby he excludes none but such as exclude themselves.
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3. Hereupon the heart, which though broken before, yet retaines its hardnesse, begins to melt and to thaw, being warmed with a sense of Gods goodnesse and readinesse to shew mercy to him so unworthy,
3. Hereupon the heart, which though broken before, yet retains its hardness, begins to melt and to thaw, being warmed with a sense of God's Goodness and readiness to show mercy to him so unworthy,
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what? any hope for such a vile wretch, and that from so great and holy a God? oh, beast that I am, that I should ever so much and so long have offended so good a God! &c. Thus the heart is brought to true contrition, and now grieves, not in sense of the curse and wrath deserved so much,
what? any hope for such a vile wretch, and that from so great and holy a God? o, beast that I am, that I should ever so much and so long have offended so good a God! etc. Thus the heart is brought to true contrition, and now grieves, not in sense of the curse and wrath deserved so much,
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4. Herewith goeth self-denial, renouncing of all parts, and priviledges, gifts and abilities in a mans self, with an inward acknowledgement of his own impotency, guiltinesse, unworthinesse.
4. Herewith Goes self-denial, renouncing of all parts, and privileges, Gifts and abilities in a men self, with an inward acknowledgement of his own impotency, guiltiness, unworthiness.
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5. Together with an high estimation of Christ above all, as in Paul, Philip. 3.7, 8, &c. 6 Desire of ease and pardon by Christ, and of direction what to do to be saved:
5. Together with an high estimation of christ above all, as in Paul, Philip. 3.7, 8, etc. 6 Desire of ease and pardon by christ, and of direction what to do to be saved:
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7. Then upon good direction given, as in my Text, and the next verse to it, verse 38. and as Acts 16.31. there is an Approach and coming to the throne of gr•ce, with resolution there to speed or there to dye.
7. Then upon good direction given, as in my Text, and the next verse to it, verse 38. and as Acts 16.31. there is an Approach and coming to the throne of gr•ce, with resolution there to speed or there to die.
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2 Prayer, with 3 hope in speciall of pardon, 4 joy in that hope, grounded on Gods call and promise (and not as in Agug, but) as in Zacheus, and the blind man, Mark 10.49 50. be of good comfort, rise, he (the Master) calleth thee. 5 A willingnesse to part with all, to sell all for Christ.
2 Prayer, with 3 hope in special of pardon, 4 joy in that hope, grounded on God's call and promise (and not as in Agug, but) as in Zacchaeus, and the blind man, Mark 10.49 50. be of good Comfort, rise, he (the Master) calls thee. 5 A willingness to part with all, to fell all for christ.
11 After all follows the consummation of grace in glory, and the end of our faith, the salvation of our souls, 1 Pet. 1.9. Such an order as this there is in the work of Conversion;
11 After all follows the consummation of grace in glory, and the end of our faith, the salvation of our Souls, 1 Pet. 1.9. Such an order as this there is in the work of Conversion;
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in some he works all these in a shorter time, (it may be at one Sermon) whereas others are long held under the spirit of bondage before they come to hope or to any assurance;
in Some he works all these in a shorter time, (it may be At one Sermon) whereas Others Are long held under the Spirit of bondage before they come to hope or to any assurance;
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and withall to make good the former point of Doctrine, which is that such as God will convert and save, must first be pricked in heart, that Conversion and faith is not wrought in an instant, without some preparatory works going before,
and withal to make good the former point of Doctrine, which is that such as God will convert and save, must First be pricked in heart, that Conversion and faith is not wrought in an instant, without Some preparatory works going before,
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there is constantly this Order: first, sight of sinne, sense of wrath, wounding, pricking, self-despair, and then and not before, or not without the other, hope of mercy, joy, comfort, true conversion, faith, assurance, perseverance and salvation,
there is constantly this Order: First, sighed of sin, sense of wrath, wounding, pricking, self-despair, and then and not before, or not without the other, hope of mercy, joy, Comfort, true conversion, faith, assurance, perseverance and salvation,
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whether thou ever hast been savingly or at all pricked in in conscience, or wounded in spirt for thy sins? thou mayest try thy self and know the state and condition of thy soul by that which hath been taught and proved:
whither thou ever hast been savingly or At all pricked in in conscience, or wounded in spirt for thy Sins? thou Mayest try thy self and know the state and condition of thy soul by that which hath been taught and proved:
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Now whereas these works are the effects of the Law and word 1 preached, whereby sinne both against the Law and Gospel is made known and discovered. 2 Applyed, whereby sinners are convinced and made guilty. 3. Pressed upon them,
Now whereas these works Are the effects of the Law and word 1 preached, whereby sin both against the Law and Gospel is made known and discovered. 2 Applied, whereby Sinners Are convinced and made guilty. 3. Pressed upon them,
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and self-condemnation, 2 In the Affections, horrour, sorrow, shame, self-despair, Yea and 3 it may be hereupon, in the understanding, consultation what to do.
and self-condemnation, 2 In the Affections, horror, sorrow, shame, self-despair, Yea and 3 it may be hereupon, in the understanding, consultation what to do.
I ask first dost thou know thy self and thy wayes to be sinfull and vile? Dost thou now see that evill by thy self which formerly thou knewest not? Doth thine uncleannesse, evill concupiscence, covetousnesse appeare to thee no longer tricks of youth, naturall desires, good thrift and husbandy,
I ask First dost thou know thy self and thy ways to be sinful and vile? Dost thou now see that evil by thy self which formerly thou Knewest not? Does thine uncleanness, evil concupiscence, covetousness appear to thee no longer tricks of youth, natural Desires, good thrift and husbandy,
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and word preached, to be what indeed they are, horrible sins of dishonour done to God, provocations of the eyes of his glory, pernicious to thy soul? &c. and hast thou another judgement then formerly of the good wayes of God and of his people? This is a good beginning and signe that God intends further good unto thee, and throughly to convert thee.
and word preached, to be what indeed they Are, horrible Sins of dishonour done to God, provocations of the eyes of his glory, pernicious to thy soul? etc. and hast thou Another judgement then formerly of the good ways of God and of his people? This is a good beginning and Signen that God intends further good unto thee, and thoroughly to convert thee.
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2 Hast thou yet never been made by the word and Law, to judge thy self, thine estate and wayes? Hast thou never been made guilty, self-convinced, self condemned, to be under wrath,
2 Hast thou yet never been made by the word and Law, to judge thy self, thine estate and ways? Hast thou never been made guilty, self-convinced, self condemned, to be under wrath,
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Hast thou not been sensible of thine estate under darknesse, under Gods wrath, under the curse and damnation? and so hast thou not been weary of thy naturall estate and condition? I say then thou hast cause to fear eternal darknesse, wrath and damnation.
Hast thou not been sensible of thine estate under darkness, under God's wrath, under the curse and damnation? and so hast thou not been weary of thy natural estate and condition? I say then thou hast cause to Fear Eternal darkness, wrath and damnation.
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Dost thou think thy self in good estate, and wast thou never convinced or sensible of worser condition then thou art in? Suspect thy self, all is not well with thee.
Dost thou think thy self in good estate, and wast thou never convinced or sensible of Worse condition then thou art in? Suspect thy self, all is not well with thee.
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He that dreams of a conversion or state of grace, and of a fulnesse without some sense of his former estate, shall when he a wakes prove hungry, empty of grace, deceived in and by a false birth, yea and hardened to his destruction.
He that dreams of a conversion or state of grace, and of a fullness without Some sense of his former estate, shall when he a wakes prove hungry, empty of grace, deceived in and by a false birth, yea and hardened to his destruction.
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Try by it not onely thy cursed estate by nature, and thy grosser sinnes, but thy omissions, yea, thy best actions, thy vertues, and righteousnesse, thy services and sacrifices in which thou restest and seemest to trust. 3 Let me ask thee;
Try by it not only thy cursed estate by nature, and thy grosser Sins, but thy omissions, yea, thy best actions, thy Virtues, and righteousness, thy services and Sacrifices in which thou restest and seemest to trust. 3 Let me ask thee;
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hast thou never yet sorrowed when thou hast heard and been wounded for thy sinne, nor trembled at the voice ▪ Habbak. 3.16. I must say and tell thee, the more is behind, and for the present thou art far from true joy: know;
hast thou never yet sorrowed when thou hast herd and been wounded for thy sin, nor trembled At the voice ▪ Habakkuk. 3.16. I must say and tell thee, the more is behind, and for the present thou art Far from true joy: know;
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and know now (till I tell thee more fully of it hereafter on this Text) that God fills those mens heads with care and consultation, whom he meanes to save.
and know now (till I tell thee more Fully of it hereafter on this Text) that God fills those men's Heads with care and consultation, whom he means to save.
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1 The secure sinner, (whether of more profane, or of civill conversation) is hence instructed not to please himself in his secure estate, or false Peace.
1 The secure sinner, (whither of more profane, or of civil Conversation) is hence instructed not to please himself in his secure estate, or false Peace.
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He that hath not in some good measure been under the spirit of bondage, troubled for his fin, pricked and wounded in conscience, hath just cause to suspect himself, all is not well.
He that hath not in Some good measure been under the Spirit of bondage, troubled for his fin, pricked and wounded in conscience, hath just cause to suspect himself, all is not well.
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Those other it may be with David, have their sins often before their eys, which draw out tears of true & hearty yea alsoof saving sorrow & repentance from them but these secure ones cast all behind their backs,
Those other it may be with David, have their Sins often before their eyes, which draw out tears of true & hearty yea alsoof Saving sorrow & Repentance from them but these secure ones cast all behind their backs,
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but their false peace cannot endure the Gospel or the reproofs of the word, as we see in Ahab hating Michaiah, and may see in these men not enduring to be told of their sinnes,
but their false peace cannot endure the Gospel or the reproofs of the word, as we see in Ahab hating Michaiah, and may see in these men not enduring to be told of their Sins,
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Let me then read thee thy doom, thou secure sinner whosoever thou art, and shew thee what cause thou hast to suspect thy self till thou hast at least been wounded, pricked,
Let me then read thee thy doom, thou secure sinner whosoever thou art, and show thee what cause thou hast to suspect thy self till thou hast At least been wounded, pricked,
as Samson did of the brazen gates of the City, and do still bath it self in the delights and pleasures of sinne, it must needs prove that it and sinne is yet all one,
as samson did of the brazen gates of the city, and do still both it self in the delights and pleasures of sin, it must needs prove that it and sin is yet all one,
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now these being wounded, stung and pierced by the word, yea hewed by it (for such are the effects of the word, even 〈 ◊ 〉 slay and kil men,) that is to devote the impenitent to certain destruction,
now these being wounded, stung and pierced by the word, yea hewed by it (for such Are the effects of the word, even 〈 ◊ 〉 slay and kill men,) that is to devote the impenitent to certain destruction,
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yea damnation of soul and body) yet shew themselves no whit sensible, but are as dead and senselesse blocks under the lashes and strokes of the word, herein like the drunkard, or as he described, Pro. 23.34.35. — lying down in the midst of the sea, or upon the top of a mast:
yea damnation of soul and body) yet show themselves no whit sensible, but Are as dead and senseless blocks under the Lashes and Strokes of the word, herein like the drunkard, or as he described, Pro 23.34.35. — lying down in the midst of the sea, or upon the top of a mast:
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They have strucken me (shall be say) and I was not sick; they have beaten me, and I felt it not, &c. 4. Its a signe that secure sinners have not as yet entred the porch or so much as touched the threshold of the School of Repentance, whereof this pricking of conscience in my text is made the first stop, as hath been so largely shewed and proved.
They have strucken me (shall be say) and I was not sick; they have beaten me, and I felt it not, etc. 4. Its a Signen that secure Sinners have not as yet entered the porch or so much as touched the threshold of the School of Repentance, whereof this pricking of conscience in my text is made the First stop, as hath been so largely showed and proved.
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It is a strong argument that the word, (the means and instrument working by the spirit, true repentance) hath not had as yet any healing or saving work on the soul.
It is a strong argument that the word, (the means and Instrument working by the Spirit, true Repentance) hath not had as yet any healing or Saving work on the soul.
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and puts him not to pain? What healing vertue is in the plaister, if it smart not? and its a sure signe that the dislocated or broken bone is not brought right to its place,
and puts him not to pain? What healing virtue is in the plaster, if it smart not? and its a sure Signen that the dislocated or broken bone is not brought right to its place,
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Where no sorrow follows sin, where no remorse of conscience is in sinners, they may justly seem to be in worse case then many who now are deeply plunged into hell.
Where no sorrow follows since, where no remorse of conscience is in Sinners, they may justly seem to be in Worse case then many who now Are deeply plunged into hell.
How many have we that never hung down the head with King Ahab, nor were moved with any denunciation of judgement? How many who never yet were so much humbled as King Pharaoh, a very reprobate,
How many have we that never hung down the head with King Ahab, nor were moved with any denunciation of judgement? How many who never yet were so much humbled as King Pharaoh, a very Reprobate,
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intreat the Lord (for it is enough) &c. and, I have sinned against the Lord your God (said he to Moses and Aaron ) and against you, — now therefore forgive — and intreat the Lord your God that he may take away this death onely:
entreat the Lord (for it is enough) etc. and, I have sinned against the Lord your God (said he to Moses and Aaron) and against you, — now Therefore forgive — and entreat the Lord your God that he may take away this death only:
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But have we not many that never yet confest their sinness as he did, who never intreated Moses, or any faithfull Minister of God to pray for them in all their life? who never yet obeyed God,
But have we not many that never yet confessed their sinness as he did, who never entreated Moses, or any faithful Minister of God to pray for them in all their life? who never yet obeyed God,
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How many amongst us are there that never see not confess their sin, or shew any readiness to turn from their evil way when God stands in their way by his judgements threatned,
How many among us Are there that never see not confess their since, or show any readiness to turn from their evil Way when God Stands in their Way by his Judgments threatened,
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and fell shat on his face, saying, I have sinned (for he went with a purpose to curse Gods people;) now therefore if it displease thee, I wil get mee back again.
and fell shat on his face, saying, I have sinned (for he went with a purpose to curse God's people;) now Therefore if it displease thee, I will get me back again.
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How many, who never relent for any wrong they do Gods faithful servants, as yet did Saul (a reprobate) towards David? Who never reverence Gods Ministers,
How many, who never relent for any wrong they do God's faithful Servants, as yet did Saul (a Reprobate) towards David? Who never Reverence God's Ministers,
or hear them gladly, or upon hearing, reform and do many things, as yet did Herod? who yet afterwards took off John 's head; and yet not without sorrow.
or hear them gladly, or upon hearing, reform and do many things, as yet did Herod? who yet afterwards took off John is head; and yet not without sorrow.
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Who never tremble when they hear Discourses and Sermons of righteousness, temperance, and judgement to come, as yet Felix did? and yet they (I beleeve) as unrighteous, intemperate,
Who never tremble when they hear Discourses and Sermons of righteousness, temperance, and judgement to come, as yet Felix did? and yet they (I believe) as unrighteous, intemperate,
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and make themselves unworthy to partake with Gods people in the communion of Saints? Yea lastly, Have we not many who come short even of Popish penance? who never were yet so compunct in heart,
and make themselves unworthy to partake with God's people in the communion of Saints? Yea lastly, Have we not many who come short even of Popish penance? who never were yet so compunct in heart,
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and with aggravation of it, as he, saying, I have sinned in betraying innocent blood? neither ever made restitution, as he did, of goods ill gotten? or sought to give satisfaction for any wrong done by them?
and with aggravation of it, as he, saying, I have sinned in betraying innocent blood? neither ever made restitution, as he did, of goods ill got? or sought to give satisfaction for any wrong done by them?
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what wil become of you secure and senselesse sinners, who feed, sport, play, minde the world, use means of unlawful gain, without all fear of Gods judgements,
what will become of you secure and senseless Sinners, who feed, sport, play, mind the world, use means of unlawful gain, without all Fear of God's Judgments,
so much and so often threatned in his name by his ministers, and executed by himself on others? How shal you escape the damnation of hell? where shall you appear, who yet shew not such remorse as these reprobates did? You must needs then, in this your case, be thought to be next door to hel,
so much and so often threatened in his name by his Ministers, and executed by himself on Others? How shall you escape the damnation of hell? where shall you appear, who yet show not such remorse as these Reprobates did? You must needs then, in this your case, be Thought to be next door to hell,
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and to the estate of damned spirits, being so stupified as not to be moved with Gods threatnings, no not with his gracious promises and peremptory commands.
and to the estate of damned spirits, being so Stupified as not to be moved with God's threatenings, no not with his gracious promises and peremptory commands.
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Yet if thou goest no farther, and outstrippest them not in sincerity, honesty, and goodnesse of heart (as one well sheweth) by inward, renewed good qualities,
Yet if thou goest no farther, and outstrippest them not in sincerity, honesty, and Goodness of heart (as one well shows) by inward, renewed good qualities,
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But I must remember my self, that I am speaking to, and of such as are sensualists, senselesse sinners, livelesse blocks, muddy worldlings, in a word such as think it folly to trouble their heads or themselves with any serious thought of their sin,
But I must Remember my self, that I am speaking to, and of such as Are sensualists, senseless Sinners, Lifeless blocks, muddy worldlings, in a word such as think it folly to trouble their Heads or themselves with any serious Thought of their since,
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& who indeed are (by all that know their estate, and love them better then they either know or love themselves) to be pitied and prayed for, (as Job did for his children in & after their feastings.) For these are they who being merry and light-hearted,
& who indeed Are (by all that know their estate, and love them better then they either know or love themselves) to be pitied and prayed for, (as Job did for his children in & After their feastings.) For these Are they who being merry and lighthearted,
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as those secure ones of the old world, Mat. 24.37, 38, 39. And as the Jewes, concerning whom Jeremiah doth pitiously complain and lament, — The young men have ceased from their musick:
as those secure ones of the old world, Mathew 24.37, 38, 39. And as the Jews, Concerning whom Jeremiah does piteous complain and lament, — The young men have ceased from their music:
as once upon Jobs children, and on the Lords of the Philistines when they sported themselves with Samson; or of the point of the sword hanging by a small threed over their heads,
as once upon Jobs children, and on the lords of the philistines when they sported themselves with samson; or of the point of the sword hanging by a small thread over their Heads,
as that black dog which appeared to Cornelius Agrippa at his beds-feet whilst he lay a dying, or like Brutus his ghost, which standing by him as he was writing, left him a while, telling him he should see it again at Philippi, where in battel he was slain;
as that black dog which appeared to Cornelius Agrippa At his Beds-feet while he lay a dying, or like Brutus his ghost, which standing by him as he was writing, left him a while, telling him he should see it again At Philippi, where in battle he was slave;
or like Satan appearing in Samuels likenesse, and telling Saul, saying, to morrow shalt thou and thy sons be with me, at which speech, Saul fell straitway all along on the earth,
or like Satan appearing in Samuels likeness, and telling Saul, saying, to morrow shalt thou and thy Sons be with me, At which speech, Saul fell straightway all along on the earth,
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Little think secure sinners how soon their sin will overtake them, and bring them to their graves, yea, (as their bones were full of it) lie down with them in also the dust, and be upon their bones:
Little think secure Sinners how soon their since will overtake them, and bring them to their graves, yea, (as their bones were full of it) lie down with them in also the dust, and be upon their bones:
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These things being so, a man would wonder, that any should, under the noise of such canon shot and thunderings sleep quietly, over such traps dance so merrily,
These things being so, a man would wonder, that any should, under the noise of such canon shot and thunderings sleep quietly, over such traps dance so merrily,
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and being so neer hell (perhaps) as till to morrow morning, (or sooner if the threed of their life be cut off sooner) to secure and blesse themselves in their vain hope of heaven:
and being so near hell (perhaps) as till to morrow morning, (or sooner if the thread of their life be Cut off sooner) to secure and bless themselves in their vain hope of heaven:
let me now make use of a word of Exhortation to such, and speake to them in S. James his language, chap. 4.8.9, 10. Draw nigh to God, — cleanse your hands, ye sinners,
let me now make use of a word of Exhortation to such, and speak to them in S. James his language, chap. 4.8.9, 10. Draw High to God, — cleanse your hands, you Sinners,
and of all others, who sinning as deeply as any, yet never mournest for thy sin in all thy life, (or at least to little purpose) neither hast thou yet any will, purpose, affection or disposition thereunto? Surely if such dear Saints, Servants,
and of all Others, who sinning as deeply as any, yet never mournest for thy since in all thy life, (or At least to little purpose) neither hast thou yet any will, purpose, affection or disposition thereunto? Surely if such dear Saints, Servants,
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what, mayst thou think, will be thy portion hereafter, if now thou beest such an enemy to godly sorrow and so averse from it as thou art? being also by thy sins unsorrowed for,
what, Mayest thou think, will be thy portion hereafter, if now thou Best such an enemy to godly sorrow and so averse from it as thou art? being also by thy Sins unsorrowed for,
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an enemy to God? how much better then to be pricked here for our curing, (as a tumor gets ease by pricking) then to be put to indure the whole wrath of God hereafter,
an enemy to God? how much better then to be pricked Here for our curing, (as a tumor gets ease by pricking) then to be put to endure the Whole wrath of God hereafter,
and to be stung to death forever? Where we may also note, and might consider for our encouragement, that the greatest sorrows we here suffer, when wee mourn for our sins savingly, are in comparison but prickings, yea,
and to be stung to death forever? Where we may also note, and might Consider for our encouragement, that the greatest sorrows we Here suffer, when we mourn for our Sins savingly, Are in comparison but prickings, yea,
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nay, undoubtedly shal be prevented, as it was with these mourners here, who, though whilest they looked on Christ whom they pierced, they mourned for him as one mourneth for his onely son,
nay, undoubtedly shall be prevented, as it was with these mourners Here, who, though whilst they looked on christ whom they pierced, they mourned for him as one Mourneth for his only son,
when they were presently healed, and withall obtained the pardon of their sins, ver. 38. the favour of God, freedom from condemnation, Rom. 8.1. and from eternal sorrows in hel;
when they were presently healed, and withal obtained the pardon of their Sins, ver. 38. the favour of God, freedom from condemnation, Rom. 8.1. and from Eternal sorrows in hell;
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if in time thou give over thy profane, carnal, worldly courses, and secure living, and betake thy self in time to the serious exercises of Repentance and godly sorrow.
if in time thou give over thy profane, carnal, worldly courses, and secure living, and betake thy self in time to the serious exercises of Repentance and godly sorrow.
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1. Are ye without sinne? 1. Are ye not inwrapped all of you in the guilt of Adams transgression? I wil not charge you to have brought, each of you for your parts, in that regard sorrow,
1. are you without sin? 1. are you not inwrapped all of you in the guilt of Adams Transgression? I will not charge you to have brought, each of you for your parts, in that regard sorrow,
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And if so, it, wel weighed, were enough to break thy heart, that thou and I and each of us have had (in our first parents) a part in bringing damnation on our selves and others.
And if so, it, well weighed, were enough to break thy heart, that thou and I and each of us have had (in our First Parents) a part in bringing damnation on our selves and Others.
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But howsoever, know that there is, in regard of Original sin, that corrupt fountain within thee, that leaven, that bitter root, seed and sink of sin in thy nature, whereby,
But howsoever, know that there is, in regard of Original since, that corrupt fountain within thee, that leaven, that bitter root, seed and sink of since in thy nature, whereby,
yea, as such Christians as sin that unpardonable sin, the sin against the holy Ghost, nothing hindering but Gods mercy restraining or sanctifying them.
yea, as such Christians as since that unpardonable since, the since against the holy Ghost, nothing hindering but God's mercy restraining or sanctifying them.
Wil not these bring thee to be ashamed of thy self? or should they not trouble thee? Is not the least of thy sins 1 Against the great and holy God? and then shall not his excellency make thee affraid,
Wil not these bring thee to be ashamed of thy self? or should they not trouble thee? Is not the least of thy Sins 1 Against the great and holy God? and then shall not his excellency make thee afraid,
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and abuse of his favours? 3 Against his threats, and examples of his judgements on others? and shall not that daunt thee? 4 Against thy conscience and knowledge, especially in these days of light? and doth not conscience sm•te and prick thee? Wilt thou stil hold the truth in unrighteousness,
and abuse of his favours? 3 Against his Treats, and Examples of his Judgments on Others? and shall not that daunt thee? 4 Against thy conscience and knowledge, especially in these days of Light? and does not conscience sm•te and prick thee? Wilt thou still hold the truth in unrighteousness,
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and of perfidiousness? Wherefore should God be angry at thy voyce? Eccles. 5.4, 5, 6. Why dost thou, by breaking wedlock with him (for by covenant thou art become his) provoke the eyes of his jealousie and glory against thy self? canst thou thus do, and yet live secure?
and of perfidiousness? Wherefore should God be angry At thy voice? Eccles. 5.4, 5, 6. Why dost thou, by breaking wedlock with him (for by Covenant thou art become his) provoke the eyes of his jealousy and glory against thy self? Canst thou thus do, and yet live secure?
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Didst thou never intice any to commit folly with thee, to cast in their lot with thee in some wicked enterprise? Didst thou never incourage, provoke, counsel or command any to do evil? Hast thou never made other mens sins thine own by thy silence, consent, connivance, commendation, defence, or at least, want of sorrow for them? Hath not thine example, presence, and familiarity with sinners in their vanities, drawn many into sin,
Didst thou never entice any to commit folly with thee, to cast in their lot with thee in Some wicked enterprise? Didst thou never encourage, provoke, counsel or command any to do evil? Hast thou never made other men's Sins thine own by thy silence, consent, connivance, commendation, defence, or At least, want of sorrow for them? Hath not thine Exampl, presence, and familiarity with Sinners in their vanities, drawn many into since,
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and hardened them in the same? and hast thou not by such means become a murtherer of their souls? And if they be dead in their sins in hel before thee, hast not thou sent them thither,
and hardened them in the same? and hast thou not by such means become a murderer of their Souls? And if they be dead in their Sins in hell before thee, hast not thou sent them thither,
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but it must cause the offence to abound, and so afford thee cause of great sorrow: so that if ever thou partake of Gods abundant grace, or be saved, thou must by the Law see thy sin to be exceeding sinful, and to abound:
but it must cause the offence to abound, and so afford thee cause of great sorrow: so that if ever thou partake of God's abundant grace, or be saved, thou must by the Law see thy since to be exceeding sinful, and to abound:
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or following after to judgement? Wil not sin (even thy sin) have sorrow here or hereafter for ever? Shall you always rejoyce? Is not God of most pure eys? Ah! who knows the power of his anger? What are millions of men to him,
or following After to judgement? Wil not since (even thy since) have sorrow Here or hereafter for ever? Shall you always rejoice? Is not God of most pure eyes? Ah! who knows the power of his anger? What Are millions of men to him,
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and what was his sin? was it not the doing of that which was forbidden him, a tasting of forbidden fruit? And do thou think with thy self how guilty thou art, not onely of that original and first sin of thy nature,
and what was his since? was it not the doing of that which was forbidden him, a tasting of forbidden fruit? And do thou think with thy self how guilty thou art, not only of that original and First since of thy nature,
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Oh the deep wounds, the grievous bitings and stingings, and the hellish cries that these and like thoughts then (but too late) will work and fetch from such poor souls!
O the deep wounds, the grievous bitings and stingings, and the hellish cries that these and like thoughts then (but too late) will work and fetch from such poor Souls!
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And was not the whole world of men, women, and children (eight onely excepted) drowned for like l•sts, violence, excess, and secure eating and drinking &c. as thou art guilty of? Did not God turn the cities of Sodom and Gomorrah into ashes for their lusts and uncleanness, pride, fulness of bread, Idleness and uncharitableness? And did hee not bring first the Captivity, and since that fearfull dispersion and curse of Cain upon the Jews, which lyeth upon them in soul as wel as body to this very day:
And was not the Whole world of men, women, and children (eight only excepted) drowned for like l•sts, violence, excess, and secure eating and drinking etc. as thou art guilty of? Did not God turn the cities of Sodom and Gomorrah into Ashes for their Lustiest and uncleanness, pride, fullness of bred, Idleness and uncharitableness? And did he not bring First the Captivity, and since that fearful dispersion and curse of Cain upon the jews, which lies upon them in soul as well as body to this very day:
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and all for their unbelief and rejection of Christ added to their other sins? And in effect art thou not guilty of the same sins, who rejectest Christ in his grace,
and all for their unbelief and rejection of christ added to their other Sins? And in Effect art thou not guilty of the same Sins, who rejectest christ in his grace,
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and in his offices? Ah! think not onely on such hellish torments as often seize on wicked men here on earth, in regard of terrours and horrours of conscience;
and in his Offices? Ah! think not only on such hellish torments as often seize on wicked men Here on earth, in regard of terrors and horrors of conscience;
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when his wrath being once kindled, shall burn to the bottom of hell, into which they shall be cast, where their worm dieth not, and the fire is not quenched.
when his wrath being once kindled, shall burn to the bottom of hell, into which they shall be cast, where their worm Dieth not, and the fire is not quenched.
This shall be effected on all out of Christ, when Christ shall come and be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord,
This shall be effected on all out of christ, when christ shall come and be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus christ, who shall be punished with everlasting destruction from the presence of the Lord,
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when in those hellish torments which are endlesse, easelesse, remedilesse, men shall consider how God every Sabbath did stretch out his armes of mercy to embrace them, and they would not;
when in those hellish torments which Are endless, easeless, remediless, men shall Consider how God every Sabbath did stretch out his arms of mercy to embrace them, and they would not;
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but they made light accout of it, and trampled it under their feet. The holy Ghost put good motious into their heart, convincing them of sinne and judgement,
but they made Light account of it, and trampled it under their feet. The holy Ghost put good motious into their heart, convincing them of sin and judgement,
and inviting them to godly sorrow with hope of pardon, but they rejected those motions, and would not be interrupted in their ease, joy and false peace.
and inviting them to godly sorrow with hope of pardon, but they rejected those motions, and would not be interrupted in their ease, joy and false peace.
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And what a grief is it now to the hearts of their godly and conscionable Ministers and others who wish them well, parents, friends and kindred, that these men wil not lay any of these things now in time to heart,
And what a grief is it now to the hearts of their godly and conscionable Ministers and Others who wish them well, Parents, Friends and kindred, that these men will not lay any of these things now in time to heart,
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and opprobrious, and painfull death for sinners, in whom thus dying we may see Gods severity, which was shewed against this his beloved Son oncestanding in our stead.
and opprobrious, and painful death for Sinners, in whom thus dying we may see God's severity, which was showed against this his Beloved Son oncestanding in our stead.
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His justice could not be satisfied with Gold, or any thing corruptible, not with thousands of rams, or with ten thousands of rivers of oyl, yea, not with the death and sacrifice of our onely or first-born children. The redemption of souls is precious, (and in regard of any humane or created power, price or means) ceaseth for ever. It is not the death or intreaty of an Angel could do it:
His Justice could not be satisfied with Gold, or any thing corruptible, not with thousands of rams, or with ten thousands of Rivers of oil, yea, not with the death and sacrifice of our only or firstborn children. The redemption of Souls is precious, (and in regard of any humane or created power, price or means) ceases for ever. It is not the death or entreaty of an Angel could do it:
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but complain and cry out, My God, my God, why hast thou forsaken me? All this (and more then I can expresse) the onely beloved Son of God suffered from his Father, ere he overcame death or recovered the sense of his Fathers love,
but complain and cry out, My God, my God, why hast thou forsaken me? All this (and more then I can express) the only Beloved Son of God suffered from his Father, ere he overcame death or recovered the sense of his Father's love,
and troubled in sould in the fear and apprehension of thy so justly deserved damnation? yea wilt thou also expect and presume of heaven and the joyes thereof? Let me then tell thee from God, that unlesse thou in time beest pricked in thy heart for thy sin,
and troubled in should in the Fear and apprehension of thy so justly deserved damnation? yea wilt thou also expect and presume of heaven and the Joys thereof? Let me then tell thee from God, that unless thou in time Best pricked in thy heart for thy since,
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yea many sins, especially such as these converts, as hath been said, were pricked for (crucifying of Christ, unthankfulnesse, unbelief, impenitency, rejection of him in the offers of his grace, hardnesse of heart, obstinacy, ignorance and disobedience, &c. ) I say,
yea many Sins, especially such as these converts, as hath been said, were pricked for (crucifying of christ, unthankfulness, unbelief, impenitency, rejection of him in the offers of his grace, hardness of heart, obstinacy, ignorance and disobedience, etc.) I say,
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and which more is, thou thy self in thine own person, most inevitably shalt and must suffer the vengeance of everlasting fire, and all those sorrows eternally which the Son of God did suffer as thy surety (if thou couldst believe and rest on him and repent) and which made him so cry out:
and which more is, thou thy self in thine own person, most inevitably shalt and must suffer the vengeance of everlasting fire, and all those sorrows eternally which the Son of God did suffer as thy surety (if thou Couldst believe and rest on him and Repent) and which made him so cry out:
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and followed with eternall and unspeakable comfort) or hereafter, where endlesse sorrows in soul and body shall be the just reward of thy security now.
and followed with Eternal and unspeakable Comfort) or hereafter, where endless sorrows in soul and body shall be the just reward of thy security now.
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and be more terrible to thee then was the hand writing against Belshazzar: for such an hand writing there is for every sinne of thine unrepented and uncancelled;
and be more terrible to thee then was the hand writing against Belshazzar: for such an hand writing there is for every sin of thine unrepented and canceled;
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how many then are the curses, wraths, and vengeances that are due to thee, and will most inevitably befall thee for thy so many sins not repented of? how can you then be merry or light-hearted,
how many then Are the curses, wraths, and vengeances that Are due to thee, and will most inevitably befall thee for thy so many Sins not repented of? how can you then be merry or lighthearted,
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and viol, tabret, pipe and wine, but no regard of the works of the Lord, no consideration of the operation of his hands or of any thing, either their own sins,
and violent, tabret, pipe and wine, but no regard of the works of the Lord, no consideration of the operation of his hands or of any thing, either their own Sins,
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and setlest still on thy lees, thou mayest certainly conclude against thy self (as the foure lepers at the gates of Samaria, suffering a famine within,
and settlest still on thy lees, thou Mayest Certainly conclude against thy self (as the foure lepers At the gates of Samaria, suffering a famine within,
and a siege of strong enemies without) that thou shalt undoubtedly perish and die. Oh then be sensible at length of thine own danger, see thine own inevitable destruction,
and a siege of strong enemies without) that thou shalt undoubtedly perish and die. O then be sensible At length of thine own danger, see thine own inevitable destruction,
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be sensible of the fire of his wrath and of hel, (hold no skreens any longer between thee and it) seek to quench it in time by thy tears and hearty sorrow for sin,
be sensible of the fire of his wrath and of hell, (hold no skreens any longer between thee and it) seek to quench it in time by thy tears and hearty sorrow for since,
and teach my heart more truly to mourn for my sinne, and be mercifull unto me, here O God, here burn, cut, launce, wound, prick and pierce my heart savingly, that I never may know what belongs to everlasting burnings, woundings,
and teach my heart more truly to mourn for my sin, and be merciful unto me, Here Oh God, Here burn, Cut, lance, wound, prick and pierce my heart savingly, that I never may know what belongs to everlasting burnings, woundings,
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and gnawings. 4 Or now again (to bar thee off, and to stop all starting holes) dost thou think that thou art exepted and exempted from this curse and wrath? Will God be partiall for thy cause? Doth not thy sin bring thee under this curse and wrath,
and gnawings. 4 Or now again (to bar thee off, and to stop all starting holes) dost thou think that thou art exepted and exempted from this curse and wrath? Will God be partial for thy cause? Does not thy since bring thee under this curse and wrath,
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as well as others? Deceive not thy self, see Deut. 29. where verse 10 &c. All (without exception of any present or absent, born or not yet born) are either in their own persons,
as well as Others? Deceive not thy self, see Deuteronomy 29. where verse 10 etc. All (without exception of any present or absent, born or not yet born) Are either in their own Persons,
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or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, &c. And it cometh to passe when he heareth the words of this curse, that he blesse himself in his heart, saying, I shall have Peace,
or woman, or family, or tribe, whose heart turns away this day from the Lord our God, etc. And it comes to pass when he hears the words of this curse, that he bless himself in his heart, saying, I shall have Peace,
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but I have not continued to do all things written, I as yet have not repented of my sins and transgressions of the Law, I do not yet beleeve on Christ aright,
but I have not continued to do all things written, I as yet have not repented of my Sins and transgressions of the Law, I do not yet believe on christ aright,
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therefore it cannot smoother, but infer, I am a guilty person, and holden in the guilt of that sin (beside the custome of it) as in cords, unto condemnation;
Therefore it cannot smoother, but infer, I am a guilty person, and held in the guilt of that since (beside the custom of it) as in cords, unto condemnation;
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Now how can any thus infer without remorse of conscience? in a word, know ye not, (saith the Apostle appealing to the conscience even of natural men, informed yet with some knowledge of the word) that the unrighteous shall not inherit the Kingdom of God? be not deceived;
Now how can any thus infer without remorse of conscience? in a word, know you not, (Says the Apostle appealing to the conscience even of natural men, informed yet with Some knowledge of the word) that the unrighteous shall not inherit the Kingdom of God? be not deceived;
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I have not yet mourned or been troubled for this my sin of Idolatry, Adultery, Covetousnesse, Theft, Drunkennesse, Railing, Extortion, &c. Therefore I shall not inherit the Kingdom of God.
I have not yet mourned or been troubled for this my since of Idolatry, Adultery, Covetousness, Theft, drunkenness, Railing, Extortion, etc. Therefore I shall not inherit the Kingdom of God.
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for every mans heart is in the house of mirth, more and rather then of mourning, and men put far away the evil day, and give themselves to mirth &c. yet it is wholsome,
for every men heart is in the house of mirth, more and rather then of mourning, and men put Far away the evil day, and give themselves to mirth etc. yet it is wholesome,
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But if neither our danger of Gods heavy judgements will move us (which we might prevent by timely judging of our selves) nor the examples of the elect,
But if neither our danger of God's heavy Judgments will move us (which we might prevent by timely judging of our selves) nor the Examples of the elect,
and to have our prayers heard: Psal. 34.17.18. yet if there be any sparke of ingenuity in us, or desire to partake of communion and fellowship with God;
and to have our Prayers herd: Psalm 34.17.18. yet if there be any spark of ingenuity in us, or desire to partake of communion and fellowship with God;
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for besides the assured promise of reviving and of comfort, here is a wonderful priviledge, that our hearts shall become as new heavens for God to dwell in:
for beside the assured promise of reviving and of Comfort, Here is a wondered privilege, that our hearts shall become as new heavens for God to dwell in:
— And wo unto you that laugh now, for ye shall mourn and weep, Luke 6.21, and 25. Behold, saith the Lord, my servants shall rejoyce, but ye shall be ashamed:
— And woe unto you that laugh now, for you shall mourn and weep, Lycia 6.21, and 25. Behold, Says the Lord, my Servants shall rejoice, but you shall be ashamed:
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and shall howl for vexation, or for breaking of spirit, Isa. 65.13, 14. Such as now are pricked in heart and broken in spirit, shall be bound up and everlastingly comforted:
and shall howl for vexation, or for breaking of Spirit, Isaiah 65.13, 14. Such as now Are pricked in heart and broken in Spirit, shall be bound up and everlastingly comforted:
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ANother thing to be considered for the furthering of these Motives, and setting forward the Exhortation, is Direction: Motives may make a man (by Gods grace) more willing, but Directions (by the same grace) make him more able to do his duty.
another thing to be considered for the furthering of these Motives, and setting forward the Exhortation, is Direction: Motives may make a man (by God's grace) more willing, but Directions (by the same grace) make him more able to do his duty.
though they be of a fiery nature, will not warm, melt, or mollifie the heart (which is like green wood, whose sap is in it,) unlesse by constant meditation they be holden and applied close to the soul,
though they be of a fiery nature, will not warm, melt, or mollify the heart (which is like green wood, whose sap is in it,) unless by constant meditation they be held and applied close to the soul,
Who knows the power of his anger, when once he sets our iniquities before him, our secret sins in the light of his countenance? O think but on the wrath of a King on earth,
Who knows the power of his anger, when once he sets our iniquities before him, our secret Sins in the Light of his countenance? Oh think but on the wrath of a King on earth,
great and terrible is this God whom we have to deal withall, even a very consuming fire to such, who (by impenitency) set themselves as briers and thorns against him in battel;
great and terrible is this God whom we have to deal withal, even a very consuming fire to such, who (by impenitency) Set themselves as briers and thorns against him in battle;
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though otherwise fury be not in him towards such as take hold of his strength, that they may make peace with him, Isa. 27.4, 5. It is a fearful thing to fall into the hands of the living God, Hebr. 10.31.
though otherwise fury be not in him towards such as take hold of his strength, that they may make peace with him, Isaiah 27.4, 5. It is a fearful thing to fallen into the hands of the living God, Hebrew 10.31.
and then (but not till then) thou mayst hope in his mercy, and chuse to fall into the (mercifull) hand of God, whom so thou shalt have lesse cause to fear then man.
and then (but not till then) thou Mayest hope in his mercy, and choose to fallen into the (merciful) hand of God, whom so thou shalt have less cause to Fear then man.
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— for all this his anger is not turned away, &c. for the people turneth not unto him that smiteth them, — Therefore the Lord will cut off from Israel head and tail, &c. Isa. 9.10, 11, 12, 13, 14. Thou canst never humble thy self,
— for all this his anger is not turned away, etc. for the people turns not unto him that smites them, — Therefore the Lord will Cut off from Israel head and tail, etc. Isaiah 9.10, 11, 12, 13, 14. Thou Canst never humble thy self,
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or else so hidest, denyest, or excusest thy sin some beloved sin or other, as if when search and examination is made for it, there were no such traytor hid in thy house or heart.
or Else so hidest, deniest, or excusest thy since Some Beloved since or other, as if when search and examination is made for it, there were no such traitor hid in thy house or heart.
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Or otherwise, as is said, by a good, but ungrounded conceit of thy self, and of thine own estate, being alive (before the Law come closer and neerer home to thy conscience) thou thinkest thy self safe and in good estate, and apprehendest no danger or judgement as belonging to thee, but onely to others.
Or otherwise, as is said, by a good, but ungrounded conceit of thy self, and of thine own estate, being alive (before the Law come closer and nearer home to thy conscience) thou Thinkest thy self safe and in good estate, and apprehendest not danger or judgement as belonging to thee, but only to Others.
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being like the false Prophets of old, of whom, and of the Priests it was said, They have healed the hurt (bruise or breach) of the daughter of my people slightly, saying, Peace, peace,
being like the false prophets of old, of whom, and of the Priests it was said, They have healed the hurt (bruise or breach) of the daughter of my people slightly, saying, Peace, peace,
and so by wounding and pricking their consciences bring them on in a good way towards repentance, these flattering Prophets strengthen their hands, that they should not return from their wicked wayes, by promising them life:
and so by wounding and pricking their Consciences bring them on in a good Way towards Repentance, these flattering prophets strengthen their hands, that they should not return from their wicked ways, by promising them life:
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Therefore hearken not ye to your Prophets, nor to your Diviners, &c. for they prophesie a lie unto you, to remove you far from your Land — and that ye should perish, Jer. 27.9, 10. and Jer. 29.8.
Therefore harken not you to your prophets, nor to your Diviners, etc. for they prophesy a lie unto you, to remove you Far from your Land — and that you should perish, Jer. 27.9, 10. and Jer. 29.8.
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6. Lastly, take heed of unbelief: want of faith to beleeve Gods true Prophets when they tell you of the danger of your sin, keeps you from applying the threatnings of God to your selves,
6. Lastly, take heed of unbelief: want of faith to believe God's true prophets when they tell you of the danger of your since, keeps you from applying the threatenings of God to your selves,
whereas Noah himself, by faith, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, Hebr. 11.7.
whereas Noah himself, by faith, being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the Saving of his house, Hebrew 11.7.
but then they must no longer abide in unbelief, Rom. 11.23. Seeing then faith is the gift of God, we must earnestly pray for it, and carefully attend to the ministry of the word by which it is begotten.
but then they must no longer abide in unbelief, Rom. 11.23. Seeing then faith is the gift of God, we must earnestly pray for it, and carefully attend to the Ministry of the word by which it is begotten.
or attention of mind, is to keep our selves out of the sphere and compasse, within which onely the word of God, that sword of the Spirit, is active and operative,
or attention of mind, is to keep our selves out of the sphere and compass, within which only the word of God, that sword of the Spirit, is active and operative,
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being like Jacob or Israel, for blindnesse, deafnesse, incredulity, senselessness and stupidity, on whom, it is said, the Lord poured the fury of his anger,
being like Jacob or Israel, for blindness, deafness, incredulity, senselessness and stupidity, on whom, it is said, the Lord poured the fury of his anger,
Men have ways and means by which they (for the while especially) become insensible of pain by pricking, burning, bone-setting, incision, cutting off a member, and the like;
Men have ways and means by which they (for the while especially) become insensible of pain by pricking, burning, bonesetting, incision, cutting off a member, and the like;
as by the use and application of narcoticall or stupefactive medicines and potions, by being cast into a deep and dead sleep, by which all their senses,
as by the use and application of narcotical or stupefactive medicines and potions, by being cast into a deep and dead sleep, by which all their Senses,
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So I have heard and read, how in the body of witches in covenant with the Divel, in the place where by sucking or otherwise he sets his mark (or Sacramental signe) the place is so benummed and deaded; that a pin of a great largeness and length may be thrust in to the head, without the grief or any sense of the party;
So I have herd and read, how in the body of Witches in Covenant with the devil, in the place where by sucking or otherwise he sets his mark (or Sacramental Signen) the place is so benumbed and deadened; that a pin of a great largeness and length may be thrust in to the head, without the grief or any sense of the party;
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So when a member of the body becomes once to be gangrained by excessive heat, or upon a wound or hurt not looked to in time, it becomes to be void of sense,
So when a member of the body becomes once to be gangrained by excessive heat, or upon a wound or hurt not looked to in time, it becomes to be void of sense,
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and of like duties to the worldling, and you shall find his soul so filled and taken up with the love of the world that you shall have him go a way sorrowfull from you indeed,
and of like duties to the worldling, and you shall find his soul so filled and taken up with the love of the world that you shall have him go a Way sorrowful from you indeed,
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Now if we would be truly sensible, and mourn savingly for sin in a sense of Gods displeasure, when and after that the word meets with us, Let us take heed of such things as in a proportionable manner stupifie, benum,
Now if we would be truly sensible, and mourn savingly for since in a sense of God's displeasure, when and After that the word meets with us, Let us take heed of such things as in a proportionable manner stupify, Benum,
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Howsoever such courses as these do besot and stupifie the conscience, dull and fill the spirituall senses of the soul, cast it into a dead sleep, whereby through present delectation in sin and sensuall courses,
Howsoever such courses as these do besot and stupify the conscience, dull and fill the spiritual Senses of the soul, cast it into a dead sleep, whereby through present delectation in since and sensual courses,
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so mens love and affection to their lusts and other distempers of their souls, will not suffer any thing to work upon or affect them, but what is sensuall:
so men's love and affection to their Lustiest and other distempers of their Souls, will not suffer any thing to work upon or affect them, but what is sensual:
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they are so taken up in their thoughts and affections with such things as that what savours not of the flesh or of the world, doth no whit affect them.
they Are so taken up in their thoughts and affections with such things as that what savours not of the Flesh or of the world, does not whit affect them.
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when once it is drowned and drenched with the pleasures and cares of the world: this casts it into a dead sleep which binds all the senses of the soul,
when once it is drowned and drenched with the pleasures and Cares of the world: this Cast it into a dead sleep which binds all the Senses of the soul,
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and possesses it with a spirit of slumber, Isay 29.10. Rom. 10, 7, 8. The godly like the five wise virgins may sometimes slumber, but yet their heart waketh:
and Possesses it with a Spirit of slumber, Saiah 29.10. Rom. 10, 7, 8. The godly like the five wise Virgins may sometime slumber, but yet their heart waketh:
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they cannot be got awaked, like such as be oppressed with soporiferous diseases, as with Lethargies, Caro's Catalepsies, Cataphoraes or Typhomanes, which are all deadly, except they be speedily cured.
they cannot be god awaked, like such as be oppressed with soporiferous diseases, as with Lethargies, Caro's Catalepsies, Cataphoraes or Typhomanes, which Are all deadly, except they be speedily cured.
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and so that day come upon you unawares — (for so it came upon the old world, Matth. 24.37.) watch ye therefore and pray alwayes, &c. yea the Scripture joynes fasting and prayer together, that so we might take heed of bodily drunkennesse as well as spirituall.
and so that day come upon you unawares — (for so it Come upon the old world, Matthew 24.37.) watch you Therefore and pray always, etc. yea the Scripture joins fasting and prayer together, that so we might take heed of bodily Drunkenness as well as spiritual.
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so this deadly spirit of slumber is when men are frozen in the cold dregs of their sins and sensualitie, Jer. 48.11. whom God therefore will visit, Zeph. 1.12. Take heed then of ebriety both corporall and spirituall:
so this deadly Spirit of slumber is when men Are frozen in the cold dregs of their Sins and sensuality, Jer. 48.11. whom God Therefore will visit, Zephaniah 1.12. Take heed then of ebriety both corporal and spiritual:
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For my part, I otherwise in handling this argument of godly sorrow, compunction and conversion, shall despair of fastening any nailes in you by the hammer of the word by which ye may be surely nailed, sewed and fastened to Jesus Christ:
For my part, I otherwise in handling this argument of godly sorrow, compunction and conversion, shall despair of fastening any nails in you by the hammer of the word by which you may be surely nailed, sewed and fastened to jesus christ:
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a sensuall heart, is a senselesse heart, like that of Nabals, whose drunken heart, though merry within him, died, and he became as a stone. CHAP. XIIII. SECT. 3. Where three more lets removed;
a sensual heart, is a senseless heart, like that of Nabal's, whose drunken heart, though merry within him, died, and he became as a stone. CHAP. XIIII. SECT. 3. Where three more lets removed;
As the body is subject to two kinds of diseases, and maimes, some that affect and afflict sense, some that deprive of sense, as violent blows; so is the soul also.
As the body is Subject to two Kinds of diseases, and maims, Some that affect and afflict sense, Some that deprive of sense, as violent blows; so is the soul also.
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but in the case of Bathsheba, but especially of Ʋriah, he lay long dead and senselesse, till after many months Nathan, being sent of God, brought life, at least sense into him again.
but in the case of Bathsheba, but especially of Ʋriah, he lay long dead and senseless, till After many months Nathan, being sent of God, brought life, At least sense into him again.
Watch then and pray with David, Keep back thy servant from presumptuous sins, let them not have dominion over mee, so shalt thou be innocent from the great transgression, Psal. 19.13.
Watch then and pray with David, Keep back thy servant from presumptuous Sins, let them not have dominion over me, so shalt thou be innocent from the great Transgression, Psalm 19.13.
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yea, let all men take heed of giving way to the least sins against conscience. Sin at first, to a conscience not enured thereunto, may seem intolerable and unsupportable;
yea, let all men take heed of giving Way to the least Sins against conscience. since At First, to a conscience not enured thereunto, may seem intolerable and unsupportable;
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or if once it begin to favour it self, and wittingly give way to the least beginnings of sin, it shall be given over by degrees to senselesnesse and searednesse of conscience,
or if once it begin to favour it self, and wittingly give Way to the least beginnings of since, it shall be given over by Degrees to senselessness and searedness of conscience,
Bernard makes the steps to be seven; whereby sin seems 1 Insupportable, a burthen not to be born: 2 afterwards onely Heavie: 3 Light: 4 Insensible: 5 Delightfull: 6 Desirable: 7 Defensible, or pleaded for and justified.
Bernard makes the steps to be seven; whereby since seems 1 Insupportable, a burden not to be born: 2 afterwards only Heavy: 3 Light: 4 Insensible: 5 Delightful: 6 Desirable: 7 Defensible, or pleaded for and justified.
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and so thou art intangled with delight, and drawn on to consent, resolution, practice, yea, custome, and so to senselesnesse, defence, and boasting, as Isa. 3.9. Jer. 6.15. Psal. 52.1.
and so thou art entangled with delight, and drawn on to consent, resolution, practice, yea, custom, and so to senselessness, defence, and boasting, as Isaiah 3.9. Jer. 6.15. Psalm 52.1.
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as in Nottingham-shire, upon the murther of a woman, buried and hid under a tree in a wood, a voyce was heard in that place of one hollowing and whooping, at which all were afraid, and passengers left that way:
as in Nottinghamshire, upon the murder of a woman, buried and hid under a tree in a wood, a voice was herd in that place of one hollowing and whooping, At which all were afraid, and passengers left that Way:
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it brings us to carelesnesse, and that to senselesnesse, so that at length custome (our own and others) shall be pleaded, and made a justification of our wicked practices:
it brings us to carelessness, and that to senselessness, so that At length custom (our own and Others) shall be pleaded, and made a justification of our wicked practices:
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even as some parts of the body become through use callous, brawny, dry and dead, a dead and thick skin growing over the flesh, which may be pricked or pared without sense of pain,
even as Some parts of the body become through use callous, brawny, dry and dead, a dead and thick skin growing over the Flesh, which may be pricked or pared without sense of pain,
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5 THere is Gods secret vengeance, which wee are to take notice, yea, to take heed of; whereby he gives obstinate and presumptuous sinners over to stupidity and senselesnesse, denying and withholding his grace, and the blessing of his word and other means from such as have neglected or abused the same.
5 THere is God's secret vengeance, which we Are to take notice, yea, to take heed of; whereby he gives obstinate and presumptuous Sinners over to stupidity and senselessness, denying and withholding his grace, and the blessing of his word and other means from such as have neglected or abused the same.
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because it is six times made use of in the New Testament, which is more then is done by any other Text of the Old Testament. So elsewhere, Isa. 29.10. The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eys:
Because it is six times made use of in the New Testament, which is more then is done by any other Text of the Old Testament. So elsewhere, Isaiah 29.10. The Lord hath poured out upon you the Spirit of deep sleep, and hath closed your eyes:
Take heed you do not so long dally with God, smother his truth, blind your own eys, neglect his call, make light of the offers of his grace, despise his threatnings and corrections, that you provoke him to curse his own Ordinances to you,
Take heed you do not so long dally with God, smother his truth, blind your own eyes, neglect his call, make Light of the offers of his grace, despise his threatenings and corrections, that you provoke him to curse his own Ordinances to you,
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Hearken then to his first call, and to day if you will hear his voice, harden not your hearts, lest he give you up to finall hardnesse: as now it follows.
Harken then to his First call, and to day if you will hear his voice, harden not your hearts, lest he give you up to final hardness: as now it follows.
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so also be afraid of Hardnesse of heart, whether acquired and attracted by your own means, by your sensuality, presumption, carelesnesse, giving way to beginnings, custome of sinning:
so also be afraid of Hardness of heart, whither acquired and attracted by your own means, by your sensuality, presumption, carelessness, giving Way to beginnings, custom of sinning:
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and repentance, and so are next door to hell it self, which opens her mouth for them, they being in condition next to the estate of damned spirits, seeing their damnation is sealed upon them,
and Repentance, and so Are next door to hell it self, which Opens her Mouth for them, they being in condition next to the estate of damned spirits, seeing their damnation is sealed upon them,
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This hard heart is 1. An unpliable heart, a dry, stiffe, and stony heart, whereby men become stif-necked, wilfull, strongheaded, like untamed beasts that will not admit of the yoke.
This hard heart is 1. an unpliable heart, a dry, stiff, and stony heart, whereby men become Stiffnecked, wilful, strongheaded, like untamed beasts that will not admit of the yoke.
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as when in the body any part of it, whether inward, as the liver or spleen, or outward, becomes hard through the dyring up of the inward humidity, whether by any infirmity,
as when in the body any part of it, whither inward, as the liver or spleen, or outward, becomes hard through the dyring up of the inward humidity, whither by any infirmity,
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Such is a hard heart, being destitute of the moysture of Gods grace and of his spirit, a stiffe and obstinate heart, which will not bow nor yeeld to Gods word by obedience, matth. 23.17. Its an impudent heart, as Ezek. 2.14. and 3.7. by which men grow worse and worse till they perish.
Such is a hard heart, being destitute of the moisture of God's grace and of his Spirit, a stiff and obstinate heart, which will not bow nor yield to God's word by Obedience, Matthew. 23.17. Its an impudent heart, as Ezekiel 2.14. and 3.7. by which men grow Worse and Worse till they perish.
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It is an impenitent and unyeelding heart, like metal unmolten, an heart resisting the word and spirit, Acts 7.51. It is such a heart as was in the Jews before, and now is in them since they are cast off, Rom. 11.25. on whom is Cains curse. Its a heart of Belial, a wicked heart, without yoke, Deut. 15.9. that Beasts heart which was given to Nebuchadnezzar, Dan. 4.16. Howsoever, it is a disobedient and gainsaying heart, Rom. 10.21. and makes men so.
It is an impenitent and unyielding heart, like metal unmolten, an heart resisting the word and Spirit, Acts 7.51. It is such a heart as was in the jews before, and now is in them since they Are cast off, Rom. 11.25. on whom is Cains curse. Its a heart of Belial, a wicked heart, without yoke, Deuteronomy 15.9. that Beasts heart which was given to Nebuchadnezzar, Dan. 4.16. Howsoever, it is a disobedient and gainsaying heart, Rom. 10.21. and makes men so.
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such as was in these Converts here, who being pricked, presently offered themselves ready to obey, saying, What shall we do? so in Paul, Lord, What wouldst thou have mee to do? and in the Jaylour, What shall I do to be saved? This is the heart of flesh in mercy promised to 〈 ◊ 〉 as shall be saved, Ezek. 11.19. and. 36.26. The tender heart, such as was in good King Josiah, 2 Chron. 34.27.
such as was in these Converts Here, who being pricked, presently offered themselves ready to obey, saying, What shall we do? so in Paul, Lord, What Wouldst thou have me to do? and in the Jailer, What shall I do to be saved? This is the heart of Flesh in mercy promised to 〈 ◊ 〉 as shall be saved, Ezekiel 11.19. and. 36.26. The tender heart, such as was in good King Josiah, 2 Chronicles 34.27.
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or resists Gods word, but quakes at threatnings, melts at promises, is humbled at judgements, as 2 Chron. 30.10.11. not such as was in Zedekiah, 2 Chron. 36.12.
or resists God's word, but quakes At threatenings, melts At promises, is humbled At Judgments, as 2 Chronicles 30.10.11. not such as was in Zedekiah, 2 Chronicles 36.12.
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who did not humble his heart, though he knew all such evils and judgements as befell his father for hardening his mind in pride, verse 20. In a word, the soft heart yields like soft wax to the impressions of Gods grace, word and spirit,
who did not humble his heart, though he knew all such evils and Judgments as befell his father for hardening his mind in pride, verse 20. In a word, the soft heart yields like soft wax to the impressions of God's grace, word and Spirit,
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and therefore especially it belongs to young men to take notice hereof, who by reason of their age are not yet perhaps so hardened in sin through the deceitfulnesse of it.
and Therefore especially it belongs to young men to take notice hereof, who by reason of their age Are not yet perhaps so hardened in since through the deceitfulness of it.
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and like molten metal frames to the form, and obeys that form of Doctrine whereto it is delivered, as the phrase is Rom. 6.17.2. The tender heart shews it self also towards others, by shewing forth bowels of pity to men in misery, Heb. 13.3. and of kindnesse and forgivenesse to such as do it wrong, Ephes. 4.32. 2. This heard heart I speak of, as it is stiffe, stony and unpliable, so it is also insensible, void of all spirituall sense, especially that of feeling; this is through want of spiritual life;
and like melted metal frames to the from, and obeys that from of Doctrine whereto it is Delivered, as the phrase is Rom. 6.17.2. The tender heart shows it self also towards Others, by showing forth bowels of pity to men in misery, Hebrew 13.3. and of kindness and forgiveness to such as do it wrong, Ephesians 4.32. 2. This herd heart I speak of, as it is stiff, stony and unpliable, so it is also insensible, void of all spiritual sense, especially that of feeling; this is through want of spiritual life;
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that sense though it be not the most noble (for so is the sense of sight and hearing ) yet it is the most necessary sense, there being no life without it, where it is wholly wanting or lost;
that sense though it be not the most noble (for so is the sense of sighed and hearing) yet it is the most necessary sense, there being no life without it, where it is wholly wanting or lost;
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and consequently no longer any proportion or harmony of qualities or of temperament, in which proportion the native moysture and heat is founded and consisteth.
and consequently not longer any proportion or harmony of qualities or of temperament, in which proportion the native moisture and heat is founded and Consisteth.
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whilest not one but all the senses of the soul are holden in it (as the bodily senses in and by bodily sleep) and that through a kind of dregginesse which stoppeth the passages of the spirits, by which the whole heart and soul is made unsensible:
whilst not one but all the Senses of the soul Are held in it (as the bodily Senses in and by bodily sleep) and that through a kind of dregginesse which stoppeth the passages of the spirits, by which the Whole heart and soul is made unsensible:
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for hereby men are without, 1 Hearing, Isa. 6.9. 2 Seeing, Isa. 6.9. Ephes. 4.18. 3 without all spiritual Tast, Rom. 8.5. 4 Smel, 2 Cor. 2.16. Lastly, without feeling, Ephes. 4.19. having their hearts fat and insensible, Isa. 6.10. yea in a dead sleep, and sleep of death, and therefore insensible:
for hereby men Are without, 1 Hearing, Isaiah 6.9. 2 Seeing, Isaiah 6.9. Ephesians 4.18. 3 without all spiritual Taste, Rom. 8.5. 4 Smell, 2 Cor. 2.16. Lastly, without feeling, Ephesians 4.19. having their hearts fat and insensible, Isaiah 6.10. yea in a dead sleep, and sleep of death, and Therefore insensible:
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or rather death, of sin, begins spiritually and savingly 1 to hear: for so we read of an hearing heart, for which Solomon prayed. 2 to see, Ephes. 1.18. 1 Cor. 2.14.15. 3 to tast, 1 Pet. 2.2, 3. with Psal. 34.8. Cantic. 4.11. 4 to smel, Cantic. 1.3.13, 16. & 4.10, 11. 2 Cor. 2.14.16. and 5 lastly to feele, when by self-denial the fat of this grosse heart (as it is called Mat. 13.15.) which makes it also without sense Psal. 119.70. Mat. 13.15. is consumed and offered in sacrifice to God, according to the type. Levit. 3.3.
or rather death, of since, begins spiritually and savingly 1 to hear: for so we read of an hearing heart, for which Solomon prayed. 2 to see, Ephesians 1.18. 1 Cor. 2.14.15. 3 to taste, 1 Pet. 2.2, 3. with Psalm 34.8. Cantic. 4.11. 4 to Smell, Cantic. 1.3.13, 16. & 4.10, 11. 2 Cor. 2.14.16. and 5 lastly to feel, when by self-denial the fat of this gross heart (as it is called Mathew 13.15.) which makes it also without sense Psalm 119.70. Mathew 13.15. is consumed and offered in sacrifice to God, according to the type. Levit. 3.3.
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and denying themselves, were pricked in heart, and through sense of pain cried out, and sought help elsewhere then in themselves, and accordingly found it.
and denying themselves, were pricked in heart, and through sense of pain cried out, and sought help elsewhere then in themselves, and accordingly found it.
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I have thus set the benefit of the tender & sensible heart against the other, that by the opposition I might better shew the wofull condition and miserable estate of such as, who, being past feeling, give themselves over whether unto Laciviousnesse, or to any other sensual and sinful course of life,
I have thus Set the benefit of the tender & sensible heart against the other, that by the opposition I might better show the woeful condition and miserable estate of such as, who, being passed feeling, give themselves over whither unto Laciviousnesse, or to any other sensual and sinful course of life,
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and so to true conversion and salvation, would above all be most afraid of this heavy judgement of hardnesse of heart, and of whatsoever may cause or procure the same.
and so to true conversion and salvation, would above all be most afraid of this heavy judgement of hardness of heart, and of whatsoever may cause or procure the same.
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and so being left to themselves and to their own lusts (as incorrigible) Psal. 81. and to Satan, as his prisoners to be reserved in chains of darknesse of mind,
and so being left to themselves and to their own Lustiest (as incorrigible) Psalm 81. and to Satan, as his Prisoners to be reserved in chains of darkness of mind,
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for where it is, the judgement is to be deprived of all sense of sin, and feeling of wrath, till the soul be plunged into hell, and become irrecoverably miserable,
for where it is, the judgement is to be deprived of all sense of since, and feeling of wrath, till the soul be plunged into hell, and become irrecoverably miserable,
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There is a naturall tendernesse in us whilst we are young, or a lesser degree rather of hardnesse which gets strength and proves habituall through use and age,
There is a natural tenderness in us while we Are young, or a lesser degree rather of hardness which gets strength and Proves habitual through use and age,
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and whilst custome is not in time resisted it becometh necessity. Therefore that hardnesse of heart prove no let to thy repentance, follow these few directions.
and while custom is not in time resisted it Becometh necessity. Therefore that hardness of heart prove no let to thy Repentance, follow these few directions.
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pray that God would not take his word and ministery of it from thee, whereby thou shouldest be hardened and left without the direction, instruction and reproof of the same,
pray that God would not take his word and Ministry of it from thee, whereby thou Shouldst be hardened and left without the direction, instruction and reproof of the same,
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and that thou be not hardened under the reproof of Gods faithfull Ministers as were the Jews, Isa. 6.10. and 63.17. pray that God would not take away his fear from thee Jer. 32.40. or harden thy heart against it;
and that thou be not hardened under the reproof of God's faithful Ministers as were the jews, Isaiah 6.10. and 63.17. pray that God would not take away his Fear from thee Jer. 32.40. or harden thy heart against it;
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Oh beloved, it is the Spirit of God which mollifieth the heart, and therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction, my spirit shall not alwayes strive with him.
O Beloved, it is the Spirit of God which mollifieth the heart, and Therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction, my Spirit shall not always strive with him.
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or to doe evil without check or controll of thy conscience, or of his spirit: that he would deny and crosse thee in all evill or hurtfull purposes, desires, endeavours,
or to do evil without check or control of thy conscience, or of his Spirit: that he would deny and cross thee in all evil or hurtful Purposes, Desires, endeavours,
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that of inconsideration. First set thy sinne before thee, be at some distance with it: whilst sin and thou art all one, thou wilt never be sensible of it. It is an experienced rule:
that of inconsideration. First Set thy sin before thee, be At Some distance with it: while since and thou art all one, thou wilt never be sensible of it. It is an experienced Rule:
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this makes God give men up to strong delusion, 2 Thes. 2.10, 11. 2 too much love and desire to be flattered, as in Ahab hating Michaiah, and giving heed to flattering prophets, he shall have such sent him in wrath, 1 Kings 22.8, 22, 23. 3. Idolatry, as Hos. 4.17.
this makes God give men up to strong delusion, 2 Thebes 2.10, 11. 2 too much love and desire to be flattered, as in Ahab hating Michaiah, and giving heed to flattering Prophets, he shall have such sent him in wrath, 1 Kings 22.8, 22, 23. 3. Idolatry, as Hos. 4.17.
and 12.16.17. 5. Corrupt affections which provoke God to punish by giving up to a reprobate mind, Rom. 1.27, 28. 6 generally rejection of God and disobedience to his word, Psal. 81.11.12. 1 Pet. 2.7, 8. with scandall unjustly taken at the truth, Matth. 15.12, 13, 14. Let them alone, &c.
and 12.16.17. 5. Corrupt affections which provoke God to Punish by giving up to a Reprobate mind, Rom. 1.27, 28. 6 generally rejection of God and disobedience to his word, Psalm 81.11.12. 1 Pet. 2.7, 8. with scandal unjustly taken At the truth, Matthew 15.12, 13, 14. Let them alone, etc.
Lastly Make not light of 1 sin: account no sin light or little, make it not so by your extenuations and justifications, catch not at occasions of sin, be not greedy after sinfull delights, gain, &c. This will either make you or prove you, to be past feeling; retain shamefastnes, & tendernes,
Lastly Make not Light of 1 since: account no since Light or little, make it not so by your extenuations and justifications, catch not At occasions of since, be not greedy After sinful delights, gain, etc. This will either make you or prove you, to be passed feeling; retain shamefastness, & tenderness,
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lest once passing those bounds you grow extremely impudent in sinning, as Isa. 3 9. Jer. 8.12. and as young women or men when once they have lost modesty and shamefastnesse, they grow impudent and blush at nothing.
lest once passing those bounds you grow extremely impudent in sinning, as Isaiah 3 9. Jer. 8.12. and as young women or men when once they have lost modesty and shamefastness, they grow impudent and blush At nothing.
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Or of reproof of the word, snuffe not at it, hate not your reprovers, so onely do scorners, Prov. 15.12. be not grieved when the word of God finds you out.
Or of reproof of the word, snuff not At it, hate not your reprovers, so only do Scorner's, Curae 15.12. be not grieved when the word of God finds you out.
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Or of Gods threatnings, which strikes terrour into tender souls, 2 Cor. 5.11. they tremble at Gods word, Isa. 66.3. Gods punishments are fear. full to them, Job 31.23. and Pal. 119.20. account not Gods threatnings as wind, Jer. 5.13. make not a jest of them, Jer. 23.33. flatter not thy self against them, Deut. 29.14, 20. These are ill signes, and would in time be abandoned.
Or of God's threatenings, which strikes terror into tender Souls, 2 Cor. 5.11. they tremble At God's word, Isaiah 66.3. God's punishments Are Fear. full to them, Job 31.23. and Pal. 119.20. account not God's threatenings as wind, Jer. 5.13. make not a jest of them, Jer. 23.33. flatter not thy self against them, Deuteronomy 29.14, 20. These Are ill Signs, and would in time be abandoned.
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Thus you have heard somewhat largely of the hard heart, and the evill and danger of it, (it being a senselesse heart, a sensuall heart, a fat and grosse heart, a seared and a gangrened heart, a brawny and callous heart, a stony heart, in a word, a bewitched heart ) yet not impertinently I hope, seeing nothing is more opposite or a greater enemy to this pricking of heart,
Thus you have herd somewhat largely of the hard heart, and the evil and danger of it, (it being a senseless heart, a sensual heart, a fat and gross heart, a seared and a gangrened heart, a brawny and callous heart, a stony heart, in a word, a bewitched heart) yet not impertinently I hope, seeing nothing is more opposite or a greater enemy to this pricking of heart,
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And thus having according to my office endeavoured to prepare the way for you — and to gather out the stones, I will come a little nearer to direct you to the Means, by the use of which, with Gods blessing, you may attain to true compunction of heart and contrition of spirit, the thing I aim at.
And thus having according to my office endeavoured to prepare the Way for you — and to gather out the stones, I will come a little nearer to Direct you to the Means, by the use of which, with God's blessing, you may attain to true compunction of heart and contrition of Spirit, the thing I aim At.
THis pricking of heart, as we have heard, doth imply first tendernesse, and withall pliablenesse to Gods word and will, Secondly, sensiblenesse and sorrow for sin, not excluding fear of Gods judgements, such as was in these Converts in my Text, who were 1 pricked in heart, that is, wounded in conscience,
THis pricking of heart, as we have herd, does imply First tenderness, and withal pliableness to God's word and will, Secondly, sensibleness and sorrow for since, not excluding Fear of God's Judgments, such as was in these Converts in my Text, who were 1 pricked in heart, that is, wounded in conscience,
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and made sensible of their sin and danger: 2 Pliable to Gods will, saying, what shall we do? And such as shall be again in these Jews at their conversion,
and made sensible of their since and danger: 2 Pliable to God's will, saying, what shall we do? And such as shall be again in these jews At their conversion,
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when first they also being convinced and made sensible of their sin in piercing and crucifying their Saviour, shall mourn bitterly for the same Zach. 12.10. and shall no longer be stiffe-necked or abide in unbelief, Rom. 11.23.
when First they also being convinced and made sensible of their since in piercing and crucifying their Saviour, shall mourn bitterly for the same Zach 12.10. and shall no longer be Stiffnecked or abide in unbelief, Rom. 11.23.
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or at least to direct you to, is that which the Scripture in variety of phrases signifies not onely by the tender heart, and heart of flesh, Ezek. 11.19. and 36.26. but thus to have the heart pricked, as in my Text;
or At least to Direct you to, is that which the Scripture in variety of phrases signifies not only by the tender heart, and heart of Flesh, Ezekiel 11.19. and 36.26. but thus to have the heart pricked, as in my Text;
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which he doth by the meanes of his word, which becomes as fire, and as an hammer; by his Judgements, Mercies, Corrections &c. which he requires we attend unto,
which he does by the means of his word, which becomes as fire, and as an hammer; by his Judgments, mercies, Corrections etc. which he requires we attend unto,
and make a right use of, by hearing, meditation, application, and prayer, so that whilst we thus do, we are said to humble our selves, though it be God by whose hand and power such hearts are given us, 2 Chron. 30.11, 12.
and make a right use of, by hearing, meditation, application, and prayer, so that while we thus do, we Are said to humble our selves, though it be God by whose hand and power such hearts Are given us, 2 Chronicles 30.11, 12.
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1 Make conscience of hearing of Gods word, as it is taught especially by such as Peter here and other the Apostles were, who without flattery, in a zeal of Gods glory,
1 Make conscience of hearing of God's word, as it is taught especially by such as Peter Here and other the Apostles were, who without flattery, in a zeal of God's glory,
and of the Conversion of those they preached unto, in power also and demonstration of the spirit, (now more abundantly powred upon them) told these Jewes and convinced them of their sins, that they were the crucifiers of Christ, whose glory also they set forth.
and of the Conversion of those they preached unto, in power also and demonstration of the Spirit, (now more abundantly poured upon them) told these Jews and convinced them of their Sins, that they were the crucifiers of christ, whose glory also they Set forth.
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or now at this time, when besides the mighty noise and shew of fire, or fiery tongues from heaven, they saw and heard the Apostles, men of no note nor learning, speak in all languages the wonderfull things of God;
or now At this time, when beside the mighty noise and show of fire, or fiery tongues from heaven, they saw and herd the Apostles, men of no note nor learning, speak in all languages the wonderful things of God;
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Wherefore if indeed we would have such hearts wrought in us, we must desire, yea and strive to live under a searching and forcible Ministery, where we may hear such doctrine and so handled,
Wherefore if indeed we would have such hearts wrought in us, we must desire, yea and strive to live under a searching and forcible Ministry, where we may hear such Doctrine and so handled,
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and become vile in our own eys, the deceits of our false hearts discovered, and our sin and danger fully revealed to us without all flattery and partiality.
and become vile in our own eyes, the Deceits of our false hearts discovered, and our since and danger Fully revealed to us without all flattery and partiality.
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Till we be within such a distance and compass, as within which the word is onely (except extraordinarily) active, wee can expect no such (at least saving) effect from it.
Till we be within such a distance and compass, as within which the word is only (except extraordinarily) active, we can expect no such (At least Saving) Effect from it.
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By such remembrance and meditation on the word, and continuance in the things we have heard, yea and seen, whilest we look our selves in the glass of the word,
By such remembrance and meditation on the word, and Continuance in the things we have herd, yea and seen, whilst we look our selves in the glass of the word,
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Help them who have fitted the plaister to thy sore, to binde and fasten the same unto thee by thine own application, that by lying and continuing close to, it may have its wished and saving effect.
Help them who have fitted the plaster to thy soar, to bind and fasten the same unto thee by thine own application, that by lying and Continuing close to, it may have its wished and Saving Effect.
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If one of Job's messengers should come and tell thee, all thou hast, thy cattell, thy goods are taken away violently by enemies or robbers, the fire hath burnt up thy store, thy sons and daughters are slain, crush'd, drowned or dead:
If one of Job's messengers should come and tell thee, all thou hast, thy cattle, thy goods Are taken away violently by enemies or robbers, the fire hath burned up thy store, thy Sons and daughters Are slave, crushed, drowned or dead:
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and found it burnt with fire, and their wives, and their sons and daughters to be taken captives, it is said, he and the people that were with him lift up their voyce and wept, until they had no more power to weep:
and found it burned with fire, and their wives, and their Sons and daughters to be taken captives, it is said, he and the people that were with him lift up their voice and wept, until they had no more power to weep:
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to beleeve their own misery, and without any exception, or self-flattery, or posting it off to others, to cast away all deluding conceits which may hinder the work of the word:
to believe their own misery, and without any exception, or Self-flattery, or posting it off to Others, to cast away all deluding conceits which may hinder the work of the word:
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I am that fornicator, that effeminate person, that idolater, that thief, that covetous person, that drunkard, that reviler, that extortioner that shall not inherit the Kingdome of God.
I am that fornicator, that effeminate person, that idolater, that thief, that covetous person, that drunkard, that reviler, that extortioner that shall not inherit the Kingdom of God.
how is hee wounded with it in the certain looking for and expectation of execution and death, which now looks him in the face? SECT. 2. Of the consideration of our sin, &c.
how is he wounded with it in the certain looking for and expectation of execution and death, which now looks him in the face? SECT. 2. Of the consideration of our since, etc.
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4 AS a further help to the aforesaid duty, to humiliation of the soul, and to sensiblenesse, learn aright to be affected with thy sins: to which end follow these Directions. 1. Consider and seriously think of thy birth-sin, of the pollution of thy nature by it,
4 AS a further help to the aforesaid duty, to humiliation of the soul, and to sensibleness, Learn aright to be affected with thy Sins: to which end follow these Directions. 1. Consider and seriously think of thy Birth-sin, of the pollution of thy nature by it,
and all thy performances, yea in thy very righteousness, which all of them are defiled with the contagion and hatefull plague and leprosie of natures pollution.
and all thy performances, yea in thy very righteousness, which all of them Are defiled with the contagion and hateful plague and leprosy of nature's pollution.
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Think also how thereby thou art become mortall, miserable, deprived of all good, depraved by sin, forward and prone onely to evill, froward and backward to all goodnesse, not favouring either goodnesse or truth;
Think also how thereby thou art become Mortal, miserable, deprived of all good, depraved by since, forward and prove only to evil, froward and backward to all Goodness, not favouring either Goodness or truth;
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yee shall remember your wayes (saith the Lord) and all your doings wherein ye have been defiled, and ye shall your selves in your own sight for all your iniquities, and for your abominations.
ye shall Remember your ways (Says the Lord) and all your doings wherein you have been defiled, and you shall your selves in your own sighed for all your iniquities, and for your abominations.
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I hearkened and heard, saith the Lord, but they spake not aright, no man repented him of his wickednesse, saying, what have I done? As the remembrance of a deceased deer friend reneweth a mans sorrow, when he so thinks of his losse:
I harkened and herd, Says the Lord, but they spoke not aright, no man repented him of his wickedness, saying, what have I done? As the remembrance of a deceased deer friend Reneweth a men sorrow, when he so thinks of his loss:
so the remembrance of such sins as whereby wee have estranged God from us, or hazarded the losse of him altogether, wil (at least should) wound the soul,
so the remembrance of such Sins as whereby we have estranged God from us, or hazarded the loss of him altogether, will (At least should) wound the soul,
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2 To take the advantage of sins newly committed, and presently, whilest conscience is not hardened through delay, to work upon thy heart, seeing sin is then better known,
2 To take the advantage of Sins newly committed, and presently, whilst conscience is not hardened through Delay, to work upon thy heart, seeing since is then better known,
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whilest he was made to possesse the iniquities of his youth, Job 13.26. Thou whosoever, whose heart tels thee of thy wickedness, or whose sins are or have been more gross and scandalous; think thou of this.
whilst he was made to possess the iniquities of his youth, Job 13.26. Thou whosoever, whose heart tells thee of thy wickedness, or whose Sins Are or have been more gross and scandalous; think thou of this.
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much neerer then such as live, or have lived more civilly; as that rich young man, Matth. 19.20. who could say, All these things (that is, the duties of the second Table) have I kept from my youth up;
much nearer then such as live, or have lived more civilly; as that rich young man, Matthew 19.20. who could say, All these things (that is, the duties of the second Table) have I kept from my youth up;
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So did not Publicans and harlots, those great and known sinners, who coming to Christ sorrowful, went away from him rejoycing• Such commonly repent sooner then civill Pharisees, as being sooner convinced of their sins.
So did not Publicans and harlots, those great and known Sinners, who coming to christ sorrowful, went away from him rejoycing• Such commonly Repent sooner then civil Pharisees, as being sooner convinced of their Sins.
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and the graves were opened, and many bodies of dead Saints arose at Christs death and resurrection, Matth. 27.51, 52. when none of the hypocriticall Pharisees so much as trembled,
and the graves were opened, and many bodies of dead Saints arose At Christ death and resurrection, Matthew 27.51, 52. when none of the hypocritical Pharisees so much as trembled,
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4 But seeing the least sin is gross, bad, and foul enough, it will behove thee to think and consider how foul a thing sin is, which made of Angels such foul fiends, being impurity it self;
4 But seeing the least since is gross, bad, and foul enough, it will behove thee to think and Consider how foul a thing since is, which made of Angels such foul fiends, being impurity it self;
how it is compared to mire, to the filthy vomit of a dog, and they no better then dogs and swine that defile themselves therewith, 2 Pet. 2.22. This should make thee hate and loath it, and for ever to have an aversion of will from it:
how it is compared to mire, to the filthy vomit of a dog, and they no better then Dogs and Swine that defile themselves therewith, 2 Pet. 2.22. This should make thee hate and loath it, and for ever to have an aversion of will from it:
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yea and glory, it should make thee quake, pierce thy heart, and bring thee to true contrition and repentance, left for such thy provocations thou be utterly consumed in his wrath.
yea and glory, it should make thee quake, pierce thy heart, and bring thee to true contrition and Repentance, left for such thy provocations thou be utterly consumed in his wrath.
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So that if such Infidels as never heard of Christ shall yet perish, and suffer the vengeance of hell fire, Rom. 2.12. Jude 7. yea, if poor Infants (as one well noteth) deserve death and damnation, Rom. 5.24.
So that if such Infidels as never herd of christ shall yet perish, and suffer the vengeance of hell fire, Rom. 2.12. U^de 7. yea, if poor Infants (as one well notes) deserve death and damnation, Rom. 5.24.
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thou carriest (I may say) the very gates of hell upon thy back, and goest upright under many execrable abominations, unclenness, drunkenness, oppression, profanation of the Lords day,
thou carriest (I may say) the very gates of hell upon thy back, and goest upright under many execrable abominations, unclenness, Drunkenness, oppression, profanation of the lords day,
and other impieties, and yet art not pressed therewith, (though God be, even as a cart laden with sheaves, Amos 2.13. and groaning, as it were, under the burden):
and other impieties, and yet art not pressed therewith, (though God be, even as a cart laden with sheaves, Amos 2.13. and groaning, as it were, under the burden):
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and so lay it upon thy shoulders, and thou shalt finde it heavier then thou canst bear, as David did, Psalm 38.4. as one shall do a small vessel of water laid on his back on dry land.
and so lay it upon thy shoulders, and thou shalt find it Heavier then thou Canst bear, as David did, Psalm 38.4. as one shall do a small vessel of water laid on his back on dry land.
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Hold thy self then constantly to this duty of consideration and pondering thy sin, and then a small sin (like a small weight which we carry far and long) being much thought on, will prove a burthen,
Hold thy self then constantly to this duty of consideration and pondering thy since, and then a small since (like a small weight which we carry Far and long) being much Thought on, will prove a burden,
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1. God would work in us true and saving sorrow by such outward evils as he is pleased to inflict upon us, being otherwise justly procured and deserved by our sins:
1. God would work in us true and Saving sorrow by such outward evils as he is pleased to inflict upon us, being otherwise justly procured and deserved by our Sins:
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1. We are to call to minde (especially being of riper yeers and judgement) what great things wee have suffered, and what fore afflictions have befallen us by dangerous sicknesses, hurts, wounds extreme perils,
1. We Are to call to mind (especially being of riper Years and judgement) what great things we have suffered, and what before afflictions have befallen us by dangerous Sicknesses, hurts, wounds extreme perils,
Such corrections would not now be forgot, but seriously called to minde and considered of as then sent of God in his displeasure against us for our sins, whereby we provoked this patient God so to smite us;
Such corrections would not now be forgotten, but seriously called to mind and considered of as then sent of God in his displeasure against us for our Sins, whereby we provoked this patient God so to smite us;
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Thus Jeremy in the name of the faithful, Remembring mine affliction, and my misery, the wormwood and the gall, my soul hath them stil in remembrance,
Thus Jeremiah in the name of the faithful, Remembering mine affliction, and my misery, the wormwood and the Gall, my soul hath them still in remembrance,
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and is humbled (or bowed) in mee, Lament. 3.19, 20. That which was bitter to the body in the present feeling thereof, is now bitter to the soul in remembrance thereof,
and is humbled (or bowed) in me, Lament. 3.19, 20. That which was bitter to the body in the present feeling thereof, is now bitter to the soul in remembrance thereof,
2 If Gods hand be upon thee by any outward cross and affliction for the present, which hee sends of purpose to humble thee, be sure thou let him not smite thee in vain.
2 If God's hand be upon thee by any outward cross and affliction for the present, which he sends of purpose to humble thee, be sure thou let him not smite thee in vain.
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Afflictions, by Gods mercy, prove means of conversion, as in King Manasseh (though not without the word, Psal. 94, 12. and 2 Chr. 33.10, 12, 18.) Its said, when he was in affliction, he besought the Lord his God,
Afflictions, by God's mercy, prove means of conversion, as in King Manasses (though not without the word, Psalm 94, 12. and 2 Christ 33.10, 12, 18.) Its said, when he was in affliction, he besought the Lord his God,
when Moses prayed for her healing, the Lord tels him saying, If her father had spit in her face, should she not be ashamed seven dayes? Let her be shut out seven dayes, &c. Even thus,
when Moses prayed for her healing, the Lord tells him saying, If her father had spit in her face, should she not be ashamed seven days? Let her be shut out seven days, etc. Even thus,
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when God shewes any token of his displeasure against thee, be ashamed and humbled, smite on thy breast with the Publican, and on thy thigh with Ephraim. Thus Naomi (which signifieth pleasant ) disclaimes her name, Call not me Naomi, call me Mara, (that is, bitter ) for the Almighty hath dealt very bitterly with me, — Why then call ye me Naomi, seeing the Lord hath testified against me,
when God shows any token of his displeasure against thee, be ashamed and humbled, smite on thy breast with the Publican, and on thy thigh with Ephraim. Thus Naomi (which signifies pleasant) disclaims her name, Call not me Naomi, call me Mara, (that is, bitter) for the Almighty hath dealt very bitterly with me, — Why then call you me Naomi, seeing the Lord hath testified against me,
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and the Almighty hath afflicted me? Thus the good woman was humbled in Gods sight who had deprived her of her husband and two sonnes in a strange land,
and the Almighty hath afflicted me? Thus the good woman was humbled in God's sighed who had deprived her of her husband and two Sons in a strange land,
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this is one main end of Gods chastisements, that our hard and uncircumcised hearts be humbled, and that we (when his hand is upon us) accept of the punishment of our iniquity.
this is one main end of God's chastisements, that our hard and uncircumcised hearts be humbled, and that we (when his hand is upon us) accept of the punishment of our iniquity.
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or that his strokes be multiplied) say, Lord, what an hard heart have I and senslesse, that needs all this hammering and melting, this battering and bruising, that none of this could be spared? Thus at length by Gods mercy thy hard and unrelenting heart shall be bruised, softened and humbled. 2. Take the advantage of the time when Gods hand is upon thee.
or that his Strokes be multiplied) say, Lord, what an hard heart have I and senseless, that needs all this hammering and melting, this battering and bruising, that none of this could be spared? Thus At length by God's mercy thy hard and unrelenting heart shall be Bruised, softened and humbled. 2. Take the advantage of the time when God's hand is upon thee.
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when we finde him stronger than our selves (which perhaps we thought not on before) and to take from us such stayes and props (whether wealth, friends, health, &c. ) as on which we rested our selves more than on him.
when we find him Stronger than our selves (which perhaps we Thought not on before) and to take from us such stays and props (whither wealth, Friends, health, etc.) as on which we rested our selves more than on him.
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And thus in some measure the unregenerate finde it with them in their troubles and feares whereby they finde themselves more disposed to pray, and to repent,
And thus in Some measure the unregenerate find it with them in their Troubles and fears whereby they find themselves more disposed to pray, and to Repent,
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My advice then to thee (who desirest this pliable and sensible heart) is, to take the oportunitie of thy deep afflictions and crosses to follow home this worke:
My Advice then to thee (who Desirest this pliable and sensible heart) is, to take the opportunity of thy deep afflictions and Crosses to follow home this work:
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or melacholicke pensivenesse into the right chanel, from the out ward or inward occasion, from the known or unknown cause of thy heavinesse, to sorrow and mourning for thy sin, from the effect to the cause;
or melacholicke pensiveness into the right channel, from the out ward or inward occasion, from the known or unknown cause of thy heaviness, to sorrow and mourning for thy since, from the Effect to the cause;
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as apprehension but of temporal judgements made Josiahs heart to melt (though there was in him some mixture also of love to God and zeal to his honour:
as apprehension but of temporal Judgments made Josiahs heart to melt (though there was in him Some mixture also of love to God and zeal to his honour:
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If an earthly Prince should threaten us, how would we fear, and by humbling our selves seek to make our peace again with him? How submissively did Jacob carry himselfe toward his brother Esau, when he came towards wards him as an enemie? Thy servant Jacob:
If an earthly Prince should threaten us, how would we Fear, and by humbling our selves seek to make our peace again with him? How submissively did Jacob carry himself towards his brother Esau, when he Come towards wards him as an enemy? Thy servant Jacob:
How much more should we fear and humble our selves, when the Lord God hath spoken? when this Lion roares who will not fear, and humble himselfe before him? How also did the thought of death humble not onely a good King, Hezekiah, but an hypocrite, King Ahab, and the Ninivites. Let the living then lay death to heart, Eccles. 7 2 and apprehend it as near, that as men in apparent danger of death both by sea or land, on their death-beds,
How much more should we Fear and humble our selves, when the Lord God hath spoken? when this lion roars who will not Fear, and humble himself before him? How also did the Thought of death humble not only a good King, Hezekiah, but an hypocrite, King Ahab, and the Ninevites. Let the living then lay death to heart, Eccles. 7 2 and apprehend it as near, that as men in apparent danger of death both by sea or land, on their deathbeds,
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so of the dreadfull day of the general judgement, when Christ shall come in flaming fire, &c. as 2 Thess. 1.5, 6, 7, 8, 9. & Matth. 25.31, 32, to the end. That so by serious thoughts thereof and by timely judging of our selves, we may prevent the Lords judging of us.
so of the dreadful day of the general judgement, when christ shall come in flaming fire, etc. as 2 Thess 1.5, 6, 7, 8, 9. & Matthew 25.31, 32, to the end. That so by serious thoughts thereof and by timely judging of our selves, we may prevent the lords judging of us.
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O let the terrour of that day fall upon us, that at the least fear of that judgement and true love to our selves, may now bring us on our knees before Christ, to seek our peace with him in time, by hearty sorrow for our many and great offences,
O let the terror of that day fallen upon us, that At the least Fear of that judgement and true love to our selves, may now bring us on our knees before christ, to seek our peace with him in time, by hearty sorrow for our many and great offences,
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That then we may be softened in heart, made sensible, and learne truly to mourne, let us often repair and go to the house of mourning, that is much better than (in our securitie) to go to the house of feasting and drinking, Go to to the house of mourners both bodily and in practise; go also in minde,
That then we may be softened in heart, made sensible, and Learn truly to mourn, let us often repair and go to the house of mourning, that is much better than (in our security) to go to the house of feasting and drinking, Go to to the house of mourners both bodily and in practise; go also in mind,
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when they were sicke, my cloathing was sackcloath, I humbled or afflicted my soul with fasting — I bowed down heavily as one that mourneth for his mother.
when they were sick, my clothing was Sackcloth, I humbled or afflicted my soul with fasting — I bowed down heavily as one that Mourneth for his mother.
2. But howsoever go, resort to such, and consort thy selfe with such as be in sorrow for the hand of God upon them, whether it be by outward crosses, losse of friends, estate, libertie or health, whom thou shouldest often visit in their sorrowes, sicknesse,
2. But howsoever go, resort to such, and consort thy self with such as be in sorrow for the hand of God upon them, whither it be by outward Crosses, loss of Friends, estate, liberty or health, whom thou Shouldst often visit in their sorrows, sickness,
The constancie and comfort which such do manifest in their sufferings and death, hath been by Gods blessing an occasion of the conversion and like sufferings,
The constancy and Comfort which such do manifest in their sufferings and death, hath been by God's blessing an occasion of the conversion and like sufferings,
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for so thou mayest and by Gods blessing shalt be much furthered in this worke: 1. By their example, for thou wilt readily within thy selfe reason and say, Doth such an one mourne for the neglects of Dutie,
for so thou Mayest and by God's blessing shalt be much furthered in this work: 1. By their Exampl, for thou wilt readily within thy self reason and say, Does such an one mourn for the neglects of Duty,
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yea, never sorrowed either for mine own or others sinnes and miseries? 2. By their exhortation and encouragement, the benefit of which we get by conversing with godly and humble Christians;
yea, never sorrowed either for mine own or Others Sins and misery's? 2. By their exhortation and encouragement, the benefit of which we get by conversing with godly and humble Christians;
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and to keep them from hardening their hearts therein; as Matth. 18.15, 16, 17. 2 Thess. 3.15. Count not his case desperate till this course hath been taken with him.
and to keep them from hardening their hearts therein; as Matthew 18.15, 16, 17. 2 Thess 3.15. Count not his case desperate till this course hath been taken with him.
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Christians, and especially Ministers, must shew themselves sensible, and reprove sin fellingly, and first mourne to those whom they would bring to mourne for their sin.
Christians, and especially Ministers, must show themselves sensible, and reprove sin fellingly, and First mourn to those whom they would bring to mourn for their since.
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and from such godly Christians as justly may be called mourners in Israel: as in a like case, the Lord provoking his people to humiliation and repentance, bids them consider and call for the mourning women, to take up a wailing for them;
and from such godly Christians as justly may be called mourners in Israel: as in a like case, the Lord provoking his people to humiliation and Repentance, bids them Consider and call for the mourning women, to take up a wailing for them;
Thus allusion is made to their custome in funerals and other mournfull occasions, which was (it seemes) to hire certain women (and why not men and minstrels) skilfull in singing (and playing) dolefull songs to increase their heavinesse,
Thus allusion is made to their custom in funerals and other mournful occasions, which was (it seems) to hire certain women (and why not men and minstrels) skilful in singing (and playing) doleful songs to increase their heaviness,
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and evils perpetrated by the enemies of Gods Church and people, by Turkes and Turkish Pyrats violently taking divers of good note and condition out of their own houses in some parts of England, but especially in Ireland, as also by Sea,
and evils perpetrated by the enemies of God's Church and people, by Turkes and Turkish Pirates violently taking diverse of good note and condition out of their own houses in Some parts of England, but especially in Ireland, as also by Sea,
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so by Antichrist and spiritual Babylon tyrannizing over soules and bodies, killing, massacring, spoiling, and laying waste whole Townes, Cities, Provinces and Countries by their cruell and mercilesse Souldiers:
so by Antichrist and spiritual Babylon tyrannizing over Souls and bodies, killing, massacring, spoiling, and laying waste Whole Towns, Cities, Provinces and Countries by their cruel and merciless Soldiers:
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witnesse not onely of later times Roehel in France, and those of the Valtoline, where Christians have been forced to flie their Countrey, others staying to renounce their Religion in hope and promise of life,
witness not only of later times Roehel in France, and those of the Valtelline, where Christians have been forced to fly their Country, Others staying to renounce their Religion in hope and promise of life,
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but especially divers places of Germany, and of the Reformed Churches there, as the Palatinate, Bohemia, Silesia, and now at this present the Lower Hassia, over-run with barbarous Souldiers, burning, killing and spoiling without all respect to Sex, Age,
but especially diverse places of Germany, and of the Reformed Churches there, as the Palatinate, Bohemia, Silesia, and now At this present the Lower Hassia, overrun with barbarous Soldiers, burning, killing and spoiling without all respect to Sex, Age,
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and such like, burning and demolishing their Churches, and Colledges, and School-houses, impoverishing all of all sorts, especially their Ministers and School-masters, three hundred and more of whom at this time are forced to seek (and by the recommendation of their Princesse The Landgrave of Hassia ) to desire the charitable and bountifull relief of Christians in other Provinces and Kingdomes for the present relief of the foresaid Ministers and Rectors of Schooles.
and such like, burning and demolishing their Churches, and Colleges, and School-houses, impoverishing all of all sorts, especially their Ministers and Schoolmasters, three hundred and more of whom At this time Are forced to seek (and by the recommendation of their Princess The Landgrave of Hassia) to desire the charitable and bountiful relief of Christians in other Provinces and Kingdoms for the present relief of the foresaid Ministers and Rectors of Schools.
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and should not we be affected with these things, and weep with them that weep, and shew a fellow-feeling with them, making their case our own, not knowing how soon it may be so indeed? in the mean time, so remembring them that are in bonds as bound with them, &c. which is the Apostles exhortation, Hebr. 13.3.
and should not we be affected with these things, and weep with them that weep, and show a fellow-feeling with them, making their case our own, not knowing how soon it may be so indeed? in the mean time, so remembering them that Are in bonds as bound with them, etc. which is the Apostles exhortation, Hebrew 13.3.
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Herein following the example, not onely of Moses, whose heart melted when he looked on his brethrens afflictions in Egypt; but especially of that worthy Nehemiah, who at a great distance, hearing of the miseries of the Jewes that had escaped, and which were left of the captivity, that they were in great affliction and reproach, that the wall of Jerusalem was broken down,
Herein following the Exampl, not only of Moses, whose heart melted when he looked on his Brothers' afflictions in Egypt; but especially of that worthy Nehemiah, who At a great distance, hearing of the misery's of the Jews that had escaped, and which were left of the captivity, that they were in great affliction and reproach, that the wall of Jerusalem was broken down,
This made him no doubt mourne for his own and others sinnes, against which God by every judgement of his doth testifie, that he hath just cause and matter against us and ours.
This made him no doubt mourn for his own and Others Sins, against which God by every judgement of his does testify, that he hath just cause and matter against us and ours.
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3. Lastly, view we in our thought and meditations attentively the sufferings and greatnesse of the sorrowes of our Lord and blessed Saviour Jesus Christ dying for us, with the cause thereof in our selves and sinnes, together with the love of God and Christ himselfe in giving himselfe for us.
3. Lastly, view we in our Thought and meditations attentively the sufferings and greatness of the sorrows of our Lord and blessed Saviour jesus christ dying for us, with the cause thereof in our selves and Sins, together with the love of God and christ himself in giving himself for us.
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We should look on his sorrowes not with a spirit so much of compassion, as of compunction, not weeping for him in pitie so much (which silly ignorant people and women can do when they see his Passion prophanely acted on the Stage, or in the streets in their Corpus Christi Playes,
We should look on his sorrows not with a Spirit so much of compassion, as of compunction, not weeping for him in pity so much (which silly ignorant people and women can do when they see his Passion profanely acted on the Stage, or in the streets in their Corpus Christ Plays,
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no sooner had Christ by the Word evidently set forth to be the true and onely Messias, and crucified among them, by being charged and convinced that they were the Crucifiers of him,
no sooner had christ by the Word evidently Set forth to be the true and only Messias, and Crucified among them, by being charged and convinced that they were the Crucifiers of him,
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but they were thus savingly pricked in heart, as it was foretold (of them and of those yet to be called) by the Prophet Zechary, They shall look upon him (by the eye of meditation) whom they have pierced, and they shall mourn for him as one mourneth for his onely son,
but they were thus savingly pricked in heart, as it was foretold (of them and of those yet to be called) by the Prophet Zechariah, They shall look upon him (by the eye of meditation) whom they have pierced, and they shall mourn for him as one Mourneth for his only son,
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and also cause his heart to melt in true love to Jonathan, who shewed himselfe so loving to him? Will it not pricke and wound thy heart to consider this thy dear and truest Friend (for thus he was wounded in the house of his friends ) one the racke of the Crosse for thee to the end that thou mightest never come unto it:
and also cause his heart to melt in true love to Johnathan, who showed himself so loving to him? Will it not prick and wound thy heart to Consider this thy dear and Truest Friend (for thus he was wounded in the house of his Friends) one the rack of the Cross for thee to the end that thou Mightest never come unto it:
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and respects to him and his life, when in the very act of his hostilitie against David, yet David spared his life? And how was Davids own heart humbled at the relation of Gods many mercies against which he had sinned? The like in the Israelites, who upbraided by Gods mercies in bringing them out of Egypt, lift up their voice and wept,
and respects to him and his life, when in the very act of his hostility against David, yet David spared his life? And how was Davids own heart humbled At the Relation of God's many Mercies against which he had sinned? The like in the Israelites, who upbraided by God's Mercies in bringing them out of Egypt, lift up their voice and wept,
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O then hearts harder than the Adamant that are not softened with the milke of this love of God! ye stout-hearted sinners, be moved and affected with grief to consider and thinke how ye sin against the bountie of God, expressed to you in all temporal blessings which you enjoy,
O then hearts harder than the Adamant that Are not softened with the milk of this love of God! you stouthearted Sinners, be moved and affected with grief to Consider and think how you sin against the bounty of God, expressed to you in all temporal blessings which you enjoy,
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O base hearts, who by living still in your sinnes, and without all sorrow, taking pleasure in the same, do seek his dishonour, Do ye so requite the Lord, O foolish people and unwise? Deut. 32.6 7, &c. Doth not this stab thy heart? O my people, may God now say to us,
O base hearts, who by living still in your Sins, and without all sorrow, taking pleasure in the same, do seek his dishonour, Do you so requite the Lord, Oh foolish people and unwise? Deuteronomy 32.6 7, etc. Does not this stab thy heart? O my people, may God now say to us,
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and much rather than to his unthankfull people of old, What have I done unto thee? and so in Micah 6.3, 4, 5. Many good workes (may Christ now say to us also) have I shewed you from my Father,
and much rather than to his unthankful people of old, What have I done unto thee? and so in micah 6.3, 4, 5. Many good works (may christ now say to us also) have I showed you from my Father,
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What? any mercie, or hope of mercie for such a vile Wretch, bold sinner, base Varlet as I? Might not God many yeares ago in his just displeasure have sent me from the wombe to Hell? O Patience! Would any man have put up such injuries at my hands as God hath done dishonours? or would I my selfe shew like kindnesse to any who had multiplied wrongs against me? O it grieves my soul, that I have so grieved him, beast that I am.
What? any mercy, or hope of mercy for such a vile Wretch, bold sinner, base Varlet as I? Might not God many Years ago in his just displeasure have sent me from the womb to Hell? O Patience! Would any man have put up such injuries At my hands as God hath done dishonours? or would I my self show like kindness to any who had multiplied wrongs against me? O it grieves my soul, that I have so grieved him, beast that I am.
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O how have I been besotted not to see better to answer his love? Men and brethren, what shall I do to purchase his favour whereof I have made my selfe so unworthily? I resolve therefore to wallow in ashes,
O how have I been besotted not to see better to answer his love? Men and brothers, what shall I do to purchase his favour whereof I have made my self so unworthily? I resolve Therefore to wallow in Ashes,
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HEre again I might direct you to a meditation also of the high and glorious Majesty of the high and holy God, of his greatnesse, excellencie, power, wisdom, glorie and all other Attributes of God, that so we may no longer harden our hearts against him, Psal. 95. 3-8, 9. Deut. 10.16, 17, 18. -20, 21. that the immutabilitie of his decrees, Job 23.13, 14, 15, 16. and his excellency may make us afraid, Job 13.11. & 37.23, 24. that his mighty power may cause us prepare to meet him by repentance, Amos 4.12. with 13. as we see in Rahab, Josh. 2. 10.-12, 13-18.
Here again I might Direct you to a meditation also of the high and glorious Majesty of the high and holy God, of his greatness, excellency, power, Wisdom, glory and all other Attributes of God, that so we may no longer harden our hearts against him, Psalm 95. 3-8, 9. Deuteronomy 10.16, 17, 18. -20, 21. that the immutability of his decrees, Job 23.13, 14, 15, 16. and his excellency may make us afraid, Job 13.11. & 37.23, 24. that his mighty power may cause us prepare to meet him by Repentance, Amos 4.12. with 13. as we see in Rahab, Josh. 2. 10.-12, 13-18.
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1. If thou canst not through weakness of gifts, or distractions pray of thy self, desire the assistance of some godly and compassionate Christian to pray with thee and for thee, that God would graciously and powerfully work in thee what thou desirest.
1. If thou Canst not through weakness of Gifts, or distractions pray of thy self, desire the assistance of Some godly and compassionate Christian to pray with thee and for thee, that God would graciously and powerfully work in thee what thou Desirest.
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as for all other things freely promsed, Ezek. 36.26, 32, 37. Beg earnestly that God would melt and soften thy heart, be importunate with him till he hear thee:
as for all other things freely promised, Ezekiel 36.26, 32, 37. Beg earnestly that God would melt and soften thy heart, be importunate with him till he hear thee:
his word is past, and if thou faint and weary not, it shall in Gods fittest time, and in that measure and manner which he thinks good, be accomplished and fulfilled.
his word is past, and if thou faint and weary not, it shall in God's Fittest time, and in that measure and manner which he thinks good, be accomplished and fulfilled.
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Challenge God of his promise of powring upon thee the spirit of grace and of supplications, that looking upon Christ thou maist mourn, &c. Zech. 12.10. God, as hath been said, must by his Spirit breath in, before thou canst breathe out by thy spirit one sigh for thy sin.
Challenge God of his promise of Pouring upon thee the Spirit of grace and of supplications, that looking upon christ thou Mayest mourn, etc. Zechariah 12.10. God, as hath been said, must by his Spirit breath in, before thou Canst breathe out by thy Spirit one sighs for thy since.
And in thy prayer complain to God of thy hardnesse, and say, Lord, why hast thou hardened my heart from thy fear? Isa. 63.17. Lord, I have an hard, proud and stubborn heart;
And in thy prayer complain to God of thy hardness, and say, Lord, why hast thou hardened my heart from thy Fear? Isaiah 63.17. Lord, I have an hard, proud and stubborn heart;
If thou art not heard for the present, yet cry still, give not over, wait on him for an answer in due time, who hath long waited for thee, and for thy Repentance.
If thou art not herd for the present, yet cry still, give not over, wait on him for an answer in due time, who hath long waited for thee, and for thy Repentance.
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so the afflicting of thy body (if it be done without superstition) will help well to the afflicting and humbling of thy soul and heart: for so fasting is called.
so the afflicting of thy body (if it be done without Superstition) will help well to the afflicting and humbling of thy soul and heart: for so fasting is called.
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as a man hastily and suddenly smitten whiles hee mindes his business, is less sensible (at least for the present) of pain and grief from the hurt, then hee would be in the apprehension of it beforehand,
as a man hastily and suddenly smitten while he minds his business, is less sensible (At least for the present) of pain and grief from the hurt, then he would be in the apprehension of it beforehand,
and why on the night time, and in solitariness men are more sensible of their sickness and sorrow, (as in their other senses of hearing, &c.) seeing all sense is from the soul:
and why on the night time, and in solitariness men Are more sensible of their sickness and sorrow, (as in their other Senses of hearing, etc.) seeing all sense is from the soul:
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In which regard it will help wel, when we would meditate and pray, to retire and withdraw our selves from company into some solitary place, which we are also taught both by precept and practice of Christ himself.
In which regard it will help well, when we would meditate and pray, to retire and withdraw our selves from company into Some solitary place, which we Are also taught both by precept and practice of christ himself.
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or now read the same, would well consider with themselves, whether they have in any measure followed (or yet so much as do resolve to follow) the same,
or now read the same, would well Consider with themselves, whither they have in any measure followed (or yet so much as do resolve to follow) the same,
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1 It is to be suspected, that many continue still secure, careless and slothfull, and do still go on in their old courses as inconsiderately as ever, without a right knowledge of the power of Gods anger, and are as stout-hearted, partiall, and self-loving, both flattering themselves,
1 It is to be suspected, that many continue still secure, careless and slothful, and do still go on in their old courses as inconsiderately as ever, without a right knowledge of the power of God's anger, and Are as stouthearted, partial, and self-loving, both flattering themselves,
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and as desirous to be flattered by timeserving and false Prophets, and as much hardened against the true and faithfull servants of God by unbelief as ever.
and as desirous to be flattered by timeserving and false prophets, and as much hardened against the true and faithful Servants of God by unbelief as ever.
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And that they are still sensuall and worldly, and remain still senseless, without fear of being hardened either by great sins, which lay waste the conscience;
And that they Are still sensual and worldly, and remain still senseless, without Fear of being hardened either by great Sins, which lay waste the conscience;
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or by giving way to smaller sins against conscience, or by custome of sinning, or yet by and in Gods secret vengeance, giving them up to this heavie and dismal judgement of an hard impenitent heart;
or by giving Way to smaller Sins against conscience, or by custom of sinning, or yet by and in God's secret vengeance, giving them up to this heavy and dismal judgement of an hard impenitent heart;
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especially considering how little they care for hearing of such teachers as would most help them in this work of conviction, pricking and wounding their conscience,
especially considering how little they care for hearing of such Teachers as would most help them in this work of conviction, pricking and wounding their conscience,
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Now what may a man think of such men? This their little care and study after true compunction, this their disaffection to the means thereof is an apparant signe of their unsensibleness and securitie,
Now what may a man think of such men? This their little care and study After true compunction, this their disaffection to the means thereof is an apparent Signen of their unsensibleness and security,
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and consequently that all the evils and miseries mentioned formerly lie heavie upon them, as that they are still in their natural and damned condition, dead in and by sin, in Satans possession, farre from the first step to repentance and salvation,
and consequently that all the evils and misery's mentioned formerly lie heavy upon them, as that they Are still in their natural and damned condition, dead in and by since, in Satan possession, Far from the First step to Repentance and salvation,
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and that they come short of very reprobates, Pharaoh, Felix, Saul, Cain and Judas, and under certain expectation of eternal wrath, seeing their sin will have sorrow,
and that they come short of very Reprobates, Pharaoh, Felix, Saul, Cain and Judas, and under certain expectation of Eternal wrath, seeing their since will have sorrow,
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Ah then dear Sirs, ye that yet cannot say or give any good proofe that your hearts are or have been pricked for your sinnes, thinke in time of these things;
Ah then dear Sirs, you that yet cannot say or give any good proof that your hearts Are or have been pricked for your Sins, think in time of these things;
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and mourne, when you especially hear your sinnes discovered to you, and reproved; be ye also pricked in heart when you are convinced of your evil doings;
and mourn, when you especially hear your Sins discovered to you, and reproved; be you also pricked in heart when you Are convinced of your evil doings;
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Doubtlesse, so farre as there was any the least sparke of good nature in any of them, they could not but be convinced within themselves of their sin of malice and of murther;
Doubtless, so Far as there was any the least spark of good nature in any of them, they could not but be convinced within themselves of their since of malice and of murder;
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but so impatient were they of reproof and to be charged (though most justly) therewith, that this sinfull and greater grief quenched that other (if any were) from natural conscience,
but so impatient were they of reproof and to be charged (though most justly) therewith, that this sinful and greater grief quenched that other (if any were) from natural conscience,
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yea, intention of minde, that godly sorrow for sin shall finde no place, as we see in those for the most part who in their greatest sorrowes and sicknesses, especially in hot burning Feavers,
yea, intention of mind, that godly sorrow for since shall find no place, as we see in those for the most part who in their greatest sorrows and Sicknesses, especially in hight burning Fevers,
IT now followeth to speak to such as upon hearing of the Word, or upon triall of themselves have found or do finde that they have some way at least been or are wounded, pricked and made sorrowfull for their sinnes.
IT now follows to speak to such as upon hearing of the Word, or upon trial of themselves have found or do find that they have Some Way At least been or Are wounded, pricked and made sorrowful for their Sins.
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To these I must say somewhat by way of Caveat and counsel, and then of comfort. 1. The caveat and counsel is double: first, that they returne not to former sinnes smarted for.
To these I must say somewhat by Way of Caveat and counsel, and then of Comfort. 1. The caveat and counsel is double: First, that they return not to former Sins smarted for.
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If the heart have by the hand of God upon it been once made tender and sensible of his displeasure, it will soon fear and tremble at the first risings and sinfull motions in the heart:
If the heart have by the hand of God upon it been once made tender and sensible of his displeasure, it will soon Fear and tremble At the First risings and sinful motions in the heart:
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it will tremble and not sin. He that hath been under Gods displeasure for his Oathes, uncleannesse, &c. he will fear an Oath, quake and tremble to see or meet with his Whore, and so in other particulars.
it will tremble and not since. He that hath been under God's displeasure for his Oaths, uncleanness, etc. he will Fear an Oath, quake and tremble to see or meet with his Whore, and so in other particulars.
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whereupon he humbled himselfe, rent his cloathes, put sack-cloth on his flesh, and fasted: but this was no true repentance, no hearty sorrow for his sin;
whereupon he humbled himself, rend his clothes, put Sackcloth on his Flesh, and fasted: but this was no true Repentance, no hearty sorrow for his since;
if it had, he would not so soon after have fallen to the like or same sin of oppression, imprisoning, without just cause, of the holy and saithfull servant of the Lord, Michaiah. Judas seemed as sorrowfull as any, repenting, confessing, restoring;
if it had, he would not so soon After have fallen to the like or same since of oppression, imprisoning, without just cause, of the holy and saithfull servant of the Lord, Michaiah. Judas seemed as sorrowful as any, repenting, confessing, restoring;
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but had his heart (in consciousnesse of his own unrighteousnesse, and apprehension of Gods just judgement against him) indeed been pricked to purpose, he would not either have kept him so long a prisoner in hope of a bribe,
but had his heart (in consciousness of his own unrighteousness, and apprehension of God's just judgement against him) indeed been pricked to purpose, he would not either have kept him so long a prisoner in hope of a bribe,
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but will avoid them or like sinnes, as much as he that hath been once stung with Adders, Aspes, Scorpions, who will avoid comming near their holes and haunts,
but will avoid them or like Sins, as much as he that hath been once stung with Adders, Asps, Scorpions, who will avoid coming near their holes and haunts,
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What a mad part is it then for men who professe that their sinnes, their filthy whoredomes, their swinish drunkennesse, profane breaking and neglecting the Lords day, &c. have cost them teares, sighs,
What a mad part is it then for men who profess that their Sins, their filthy whoredoms, their swinish Drunkenness, profane breaking and neglecting the lords day, etc. have cost them tears, sighs,
yea, whilest the remembrance of former sinnes, which should renue their sorrow and repentance, Revel. 2.5. insnareth them again to find sweetnesse therein, and to desire their flesh-pots in Egypt again? SECT. 2. That they goe on with the work of humiliation.
yea, whilst the remembrance of former Sins, which should renew their sorrow and Repentance, Revel. 2.5. insnareth them again to find sweetness therein, and to desire their fleshpots in Egypt again? SECT. 2. That they go on with the work of humiliation.
and the first and remotest step thereunto, such as is common to reprobates, yea, such as in great measure is in the fiends of hell, who believe and tremble,
and the First and Remotest step thereunto, such as is Common to Reprobates, yea, such as in great measure is in the fiends of hell, who believe and tremble,
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Therefore when being pricked these Jews cryed out and desired direction what to do, Peter said unto them, Repent, ver. 38. shewing thereby that hitherto they had not repented.
Therefore when being pricked these jews cried out and desired direction what to do, Peter said unto them, repent, ver. 38. showing thereby that hitherto they had not repented.
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though it be to trouble you a while (as wheresoever the Gospel first came, it made uproars and stirs in such Cities,) lest you never have like offers again,
though it be to trouble you a while (as wheresoever the Gospel First Come, it made uproars and stirs in such Cities,) lest you never have like offers again,
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neither must men be too hasty with their healing plaisters, lest the wound which seemed closed, break open again to the greater pain, hurt and hazard of the party.
neither must men be too hasty with their healing plasters, lest the wound which seemed closed, break open again to the greater pain, hurt and hazard of the party.
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as she should be an unwise woman, who having a childe to bear and bring forth, should think the work done when she hath passed a few slighter throws or pangs:
as she should be an unwise woman, who having a child to bear and bring forth, should think the work done when she hath passed a few slighter throws or pangs:
MY counsell then to thee, is, if God by his word hath begun to pierce and wound thee, do thou drive the nail home to the head, that thou mayst at length be fast and close joyned to Christ;
MY counsel then to thee, is, if God by his word hath begun to pierce and wound thee, do thou drive the nail home to the head, that thou Mayest At length be fast and close joined to christ;
let the sting remain till his work be wrought, let him have enough, even his fill of thee, till thy proud heart be fully humbled, and thy corruption drawn and purged out:
let the sting remain till his work be wrought, let him have enough, even his fill of thee, till thy proud heart be Fully humbled, and thy corruption drawn and purged out:
Wee have a little venemous flie or midge here, you know that if when it seiseth on the flesh (hand, face or legs,) you let it alone till by sucking it be filled with your blood, it will leave you of it self,
we have a little venomous fly or midge Here, you know that if when it seizeth on the Flesh (hand, face or legs,) you let it alone till by sucking it be filled with your blood, it will leave you of it self,
If it be natural sorrow, in the loss of friends, wealth, good name, liberty, &c. which hath taken hold on thee first, cease not till thou turn it into sorrow for sin, that it may be more lasting.
If it be natural sorrow, in the loss of Friends, wealth, good name, liberty, etc. which hath taken hold on thee First, cease not till thou turn it into sorrow for since, that it may be more lasting.
See that thy compunction end in true contrition; that the pricking and breaking of thy heart (which may stand with hardness) may end in bruising and melting in some apprehension of Gods love,
See that thy compunction end in true contrition; that the pricking and breaking of thy heart (which may stand with hardness) may end in bruising and melting in Some apprehension of God's love,
as it did these here, who being pricked in heart, said — What shall we do? SECT. 4. Divers Reasons why men are not to take up with legall qualms till they be humbled enough.
as it did these Here, who being pricked in heart, said — What shall we do? SECT. 4. Diverse Reasons why men Are not to take up with Legal qualms till they be humbled enough.
2. These prickings (being common to the reprobate and elect) tend as well (if good use be not made of them) to the hurt of the one as health of the other, yea they are but beginnings of mens damnation, both furthering and increasing the same.
2. These prickings (being Common to the Reprobate and elect) tend as well (if good use be not made of them) to the hurt of the one as health of the other, yea they Are but beginnings of men's damnation, both furthering and increasing the same.
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or to anguish of soul, when they most stand in need of comfort, yea, to utter desperation; so that when such men come to die, it is either like Nabal, as a stone and blocke; or as Judas in despair.
or to anguish of soul, when they most stand in need of Comfort, yea, to utter desperation; so that when such men come to die, it is either like Nabal, as a stone and block; or as Judas in despair.
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1. If when conscience smites, stingeth, pricketh and accuseth, it be neglected, and that men (so fairly called on and admonished by so good a friend otherwise) proceed not on to godly sorrow and repent not, it will, ere they be aware, give over its office of accusing, checking,
1. If when conscience smites, stingeth, pricks and Accuseth, it be neglected, and that men (so fairly called on and admonished by so good a friend otherwise) proceed not on to godly sorrow and Repent not, it will, ere they be aware, give over its office of accusing, checking,
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yea, be quiet and silent, in effect, saying as God himself saith, Why should ye be stricken any more? This is when being smitten in heart with David for sin, they do not repent and seek mercie with David. A wounding conscience, saith one, neglected will prove a dead conscience:
yea, be quiet and silent, in Effect, saying as God himself Says, Why should you be stricken any more? This is when being smitten in heart with David for since, they do not Repent and seek mercy with David. A wounding conscience, Says one, neglected will prove a dead conscience:
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when conscience which lay asleep before, and the guilt of your sin, which only lay at the doore like a sleeping lion or a dog (whose mouth you had stopped) will awaken against you,
when conscience which lay asleep before, and the guilt of your since, which only lay At the door like a sleeping Lion or a dog (whose Mouth you had stopped) will awaken against you,
as we see in Judas, who repenting of his sin meerely out of horrour not hatred of it, and neglecting in hope to seek to Christ and to shew true sorrow for his treachery against him, was in Gods justice given up to desperation, to be tormented by Satan in this life till he grew weary of it, and to hasten his own eternall torments with him in hel.
as we see in Judas, who repenting of his since merely out of horror not hatred of it, and neglecting in hope to seek to christ and to show true sorrow for his treachery against him, was in God's Justice given up to desperation, to be tormented by Satan in this life till he grew weary of it, and to hasten his own Eternal torments with him in hell.
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How was it with Francis Spira (whose lamentable story is so well known) who smothering a good while such checks of conscience, as being hearkened unto, would have kept peace in his conscience, was given up to be lashed in his naked soul for a long while by so many strokes of conscience as with so many iron rods,
How was it with Francis Spira (whose lamentable story is so well known) who smothering a good while such Checks of conscience, as being harkened unto, would have kept peace in his conscience, was given up to be lashed in his naked soul for a long while by so many Strokes of conscience as with so many iron rods,
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or to whist and smother the reproofs and checks of it, that so more securely and with lesse controll they may still enjoy their lusts, their sinfull gains, pleasures, offices, honours, liberty, favour with men,
or to whist and smother the reproofs and Checks of it, that so more securely and with less control they may still enjoy their Lustiest, their sinful gains, pleasures, Offices, honours, liberty, favour with men,
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more sorrow for such things (whilst stings of conscience are followed home with godly and repentant sorrow) with self deniall in them will much sooner bring a man to sound ease and solid rest then the injoying of them with a false peace, by silencing, deading and dulling of conscience.
more sorrow for such things (while stings of conscience Are followed home with godly and repentant sorrow) with self denial in them will much sooner bring a man to found ease and solid rest then the enjoying of them with a false peace, by silencing, deading and dulling of conscience.
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as in Ahab, Judas, Felix, &c.) but even the elect of God, or an uncomfortable walking all thy life time, with a continuall questioning the truth of thy conversion,
as in Ahab, Judas, Felix, etc.) but even the elect of God, or an uncomfortable walking all thy life time, with a continual questioning the truth of thy conversion,
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many by seeking or snatching at comfort too soon do altogether misse of it: they will believe the promise of pardon ere they be prepared sufficiently for it;
many by seeking or snatching At Comfort too soon do altogether miss of it: they will believe the promise of pardon ere they be prepared sufficiently for it;
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they take too great and wide a stride at once, seeing there are many steps between such sleight terrours wrought by the Law and true faith to believe the pardon of sin:
they take too great and wide a stride At once, seeing there Are many steps between such sleight terrors wrought by the Law and true faith to believe the pardon of since:
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But for men of this stamp I must leave them, seeing by this their obstinacy and hardning of themselves, they shew that God hath left them to their own gracelesse hearts in his greatest displeasure to run on headlong & without fear to their own eternall destruction,
But for men of this stamp I must leave them, seeing by this their obstinacy and hardening of themselves, they show that God hath left them to their own graceless hearts in his greatest displeasure to run on headlong & without Fear to their own Eternal destruction,
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I therefore turn mee to such as have some sense of sin, and are (or shall be) touched with some gripings and stings of conscience (though for the present it be onely in apprehension of judgement) to these I would speak a word of Exhortation and of Direction. SECT. 5. The former Exhortation further followed.
I Therefore turn me to such as have Some sense of since, and Are (or shall be) touched with Some gripings and stings of conscience (though for the present it be only in apprehension of judgement) to these I would speak a word of Exhortation and of Direction. SECT. 5. The former Exhortation further followed.
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TO you then I say, seeing the word hath taken hold on you and wounded you, See that your sorrow be to purpose, that is indeed to repentance, and to salvation;
TO you then I say, seeing the word hath taken hold on you and wounded you, See that your sorrow be to purpose, that is indeed to Repentance, and to salvation;
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and that it be according to God, or after a godly manner, that it work and bring forth carefulnese, and other such fruits as godly sorrow wrought in the Corinthians upon Paul 's reproof of them;
and that it be according to God, or After a godly manner, that it work and bring forth carefulnese, and other such fruits as godly sorrow wrought in the Corinthians upon Paul is reproof of them;
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and such as this here in my Text wrought in these Jews by Peter 's conviction of them, the first fruit whereof was carefulness; what shall wee do? upon which question they were directed to repent, verse 38. they were first pricked in heart, yet had not repented;
and such as this Here in my Text wrought in these jews by Peter is conviction of them, the First fruit whereof was carefulness; what shall we do? upon which question they were directed to Repent, verse 38. they were First pricked in heart, yet had not repented;
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men may be wounded, heavie laden, and burdened with their sin, and yet not converted, not as yet come and brought to Christ, Matth. 11.28. Men must be first sinners in their own sense;
men may be wounded, heavy laden, and burdened with their since, and yet not converted, not as yet come and brought to christ, Matthew 11.28. Men must be First Sinners in their own sense;
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Most come short in this great work, either seeking their comfort too soon, and so by hastning out of their anguish, make waste of all they have done or suffered, (like the Israelites in the wildernesse, expecting a land flowing with milk and honey, (onely because promised) without induring with patience what God was pleased to exercise them withall in the wildernesse;
Most come short in this great work, either seeking their Comfort too soon, and so by hastening out of their anguish, make waste of all they have done or suffered, (like the Israelites in the Wilderness, expecting a land flowing with milk and honey, (only Because promised) without enduring with patience what God was pleased to exercise them withal in the Wilderness;
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What a great deal ado was there before hee was brought to humble himself so much as it became him, to see and acknowledge his own vileness? God himself must second his sore afflictions by shewing his majesty, might, wisdom, justice and holiness to him by his own voice more immediately;
What a great deal ado was there before he was brought to humble himself so much as it became him, to see and acknowledge his own vileness? God himself must second his soar afflictions by showing his majesty, might, Wisdom, Justice and holiness to him by his own voice more immediately;
And the truth is, to stand so much on the measure, greatnesse, depth, and continuance of our sorrow and humiliation may savour too much of inward pride and self confidence, as if either Christs sorrows for us were not sufficient unlesse we helped,
And the truth is, to stand so much on the measure, greatness, depth, and Continuance of our sorrow and humiliation may savour too much of inward pride and self confidence, as if either Christ sorrows for us were not sufficient unless we helped,
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which is a proud conceit, and such as prevails with the Popish sort, who make a mixture of their works and pretended merits with his, to make them fully and to all purposes satisfactory;
which is a proud conceit, and such as prevails with the Popish sort, who make a mixture of their works and pretended merits with his, to make them Fully and to all Purposes satisfactory;
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2. If thou think it not enough, look to Christs sorrows for thee, which alone God accepts as satisfactory and sufficient, regarding no mans measure of sorrow but onely in Christ,
2. If thou think it not enough, look to Christ sorrows for thee, which alone God accepts as satisfactory and sufficient, regarding no men measure of sorrow but only in christ,
and what is wanting in the act and expression of it, shall be made good in the heart and affection, which shall of God in Christ be accepted for the thing it self.
and what is wanting in the act and expression of it, shall be made good in the heart and affection, which shall of God in christ be accepted for the thing it self.
4. If thy sorrow for sin be not so much as either it should be, or as thou wouldst have it, see it be made up by the greater measure of some other grace,
4. If thy sorrow for since be not so much as either it should be, or as thou Wouldst have it, see it be made up by the greater measure of Some other grace,
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So, by stronger resolution against sin, as in Joseph, who had not so much sorrow for sin (that wee read of) as he had strong resolutions and reasonings, whereby hee withstood very strong temptations:
So, by Stronger resolution against since, as in Joseph, who had not so much sorrow for since (that we read of) as he had strong resolutions and reasonings, whereby he withstood very strong temptations:
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by more watchfulnesse, as in Job, I made a covenant with mine eys; why then should I think upon a maid? Job 31.1. and in David, Psal. 39.1. I said I will take heed to my wayes, &c. So by more obedience, by more carefulnesse, by more faith in flying to Christ for acceptance, by anger against our selves when we have sinned, by a greater measure of fear lest wee offend God so again, by more vehement desire to please God better, by more zeal, and by a holy revenge on our selves and sins in the mortifying of them.
by more watchfulness, as in Job, I made a Covenant with mine eyes; why then should I think upon a maid? Job 31.1. and in David, Psalm 39.1. I said I will take heed to my ways, etc. So by more Obedience, by more carefulness, by more faith in flying to christ for acceptance, by anger against our selves when we have sinned, by a greater measure of Fear lest we offend God so again, by more vehement desire to please God better, by more zeal, and by a holy revenge on our selves and Sins in the mortifying of them.
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By these wee either prevent sin, and consequently, the cause of sorrow; or otherwise both give to others and get to our selves testimony that our sorrow,
By these we either prevent since, and consequently, the cause of sorrow; or otherwise both give to Others and get to our selves testimony that our sorrow,
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Wouldest thou then know whether thou be savingly pricked or no? This may be tryed, known and distinguished from unsound sorrow 1 By the Antecedents, causes and grounds of it. 2 By the Concomitants of it. 3 By the Consequents and effects thereof:
Wouldst thou then know whither thou be savingly pricked or no? This may be tried, known and distinguished from unsound sorrow 1 By the Antecedents, Causes and grounds of it. 2 By the Concomitants of it. 3 By the Consequents and effects thereof:
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which two last we will not speak of so much severally as joyntly, seeing the effects and consequents may in a large sense be called and accountted Concomitants.
which two last we will not speak of so much severally as jointly, seeing the effects and consequents may in a large sense be called and accounted Concomitants.
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Which conversion and sorrow, though it be often occasioned by judgements felt or feared, yet it is wrought effectually by the holy Ghost accompanying the word.
Which conversion and sorrow, though it be often occasioned by Judgments felt or feared, yet it is wrought effectually by the holy Ghost accompanying the word.
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The spirit of grace and supplication was first promised to be poured out (as it was on the day of Pentecost) and then its said, They shall look upon him whom they have pierced,
The Spirit of grace and supplication was First promised to be poured out (as it was on the day of Pentecost) and then its said, They shall look upon him whom they have pierced,
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there is no cause for it or ground in Gods word, which dehorts every where from it: as Psalm 37.1. Prov. 23.17. and 24.1. Such grief argues not true zeal against the wicked, but rather some discontent with Gods government and providence.
there is no cause for it or ground in God's word, which dehorts every where from it: as Psalm 37.1. Curae 23.17. and 24.1. Such grief argues not true zeal against the wicked, but rather Some discontent with God's government and providence.
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How much lesse then may they justifie themselves in their grief, whose sorrow is grounded on the welfare of Gods people, to see them prosper, to see their horn exalted with honour, and that they have,
How much less then may they justify themselves in their grief, whose sorrow is grounded on the welfare of God's people, to see them prosper, to see their horn exalted with honour, and that they have,
so of Church, Lord-bishop, and the like, neglected and not regarded; and learning to be discouraged, &c. 2. There is a sorrow, and that upon hearing of the word faithfully preached and applyed;
so of Church, Lord-bishop, and the like, neglected and not regarded; and learning to be discouraged, etc. 2. There is a sorrow, and that upon hearing of the word faithfully preached and applied;
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Thou perhaps hast gone out of the Church, grieved and sorrowfull, but no otherwise then that Justitiarie that rich youung man went from Christ sorrowfull:
Thou perhaps hast gone out of the Church, grieved and sorrowful, but not otherwise then that Justiciary that rich youung man went from christ sorrowful:
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so I believe it is with too many now, who come jocund and well conceited of themselves and of their own righteousnesse and innocency to the hearing of the word, but return sorrowfull from it;
so I believe it is with too many now, who come jocund and well conceited of themselves and of their own righteousness and innocency to the hearing of the word, but return sorrowful from it;
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but their sorrow is out of anger against their teachers who convince them of their sins and beat them from their vain holds and confidence in themselves:
but their sorrow is out of anger against their Teachers who convince them of their Sins and beatrice them from their vain holds and confidence in themselves:
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Yet doublesse some do too much please themselves in it, thinking now they have just cause to cast off these precise preachers and Doctours of despaire, (who do all they can to shame men and drive them to despaire) and to hearken to such as will not make the way to heaven so narrow.
Yet Doublesse Some do too much please themselves in it, thinking now they have just cause to cast off these precise Preachers and Doctors of despair, (who do all they can to shame men and drive them to despair) and to harken to such as will not make the Way to heaven so narrow.
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as from melancholy, sadnesse of disposition, heavinesse of heart and naturall feares and terrours whereby they dare hardly be alone, especially in the dark,
as from melancholy, sadness of disposition, heaviness of heart and natural fears and terrors whereby they Dare hardly be alone, especially in the dark,
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or more outward, palpable and known, as from crosses and losses, in estate, friends, health, liberty, name and from toyl, labour, trouble and vexation in their callings and conditions of life.
or more outward, palpable and known, as from Crosses and losses, in estate, Friends, health, liberty, name and from toil, labour, trouble and vexation in their callings and conditions of life.
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some finding their sorrow excessive and that they can shed plenty of teares for worldly occasions, as losse of wife, husband, child, friend, &c. but that they cannot so sensibly mourn for their sins, do hereupon question the truth of their sorrow for sin as not sufficient or enough because not so great,
Some finding their sorrow excessive and that they can shed plenty of tears for worldly occasions, as loss of wife, husband, child, friend, etc. but that they cannot so sensibly mourn for their Sins, do hereupon question the truth of their sorrow for since as not sufficient or enough Because not so great,
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seeing, 1 worldly sorrow runs with the stream of nature, which it hath to help it, whereas spirituall sorrow runs against the stream of nature, and is meerely from grace, which often receives resistance and abatement from the opposition of nature,
seeing, 1 worldly sorrow runs with the stream of nature, which it hath to help it, whereas spiritual sorrow runs against the stream of nature, and is merely from grace, which often receives resistance and abatement from the opposition of nature,
whilst it is by true judgement acknowledged a greater and truer cause to deserve and procure sorrow then any wordly losse or crosse whatsoever. 3 sorrow for sin may be,
while it is by true judgement acknowledged a greater and truer cause to deserve and procure sorrow then any wordly loss or cross whatsoever. 3 sorrow for since may be,
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and is in Gods deare children greater in vertue, though the other seem greater in quantity: as good corn in time will overgrow the weed which for the present is higher,
and is in God's deer children greater in virtue, though the other seem greater in quantity: as good corn in time will overgrow the weed which for the present is higher,
and as the small spring or fountain, and still stream fed by a spring, will outrun and outlast the violent land-flood which though for the present, it run over its banks and make a greater noise,
and as the small spring or fountain, and still stream fed by a spring, will outrun and outlast the violent landflood which though for the present, it run over its banks and make a greater noise,
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An affection then whether of Joy or grief is not to be measured by the sudden indeliberate passing motion of it, but according to the setled habit in the judgement and estimation,
an affection then whither of Joy or grief is not to be measured by the sudden indeliberate passing motion of it, but according to the settled habit in the judgement and estimation,
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for as on the one hand, a man sometimes laughs (and cannot but laugh) at a toy, in which he yet joyes not so much as in many other things, concerning which he doth not for the act of laughing so lively carrry himself;
for as on the one hand, a man sometime laughs (and cannot but laugh) At a toy, in which he yet Joys not so much as in many other things, Concerning which he does not for the act of laughing so lively carrry himself;
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or losse he suffered many years ago?) whereas true contrition, even after pardon, will and ought to be renewed for our further humbling all our life long, in remembrance of sinnes of youth, long since repented of.
or loss he suffered many Years ago?) whereas true contrition, even After pardon, will and ought to be renewed for our further humbling all our life long, in remembrance of Sins of youth, long since repented of.
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Onely to such I say, let this serve to humble you the more, when you find your selves so excessive in worldly losses, and so remisse in the other, be hence excited to mourn the more for sin, to check your hearts for this inordination,
Only to such I say, let this serve to humble you the more, when you find your selves so excessive in worldly losses, and so remiss in the other, be hence excited to mourn the more for since, to check your hearts for this inordination,
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so) not by thy own greater sorrow (as at least thou thinkest) in and for temporall evils. But far be it from thee to mistake sorrows, labour, toyl and suffering in and for temporall things for or in stead of saving sorrow,
so) not by thy own greater sorrow (as At least thou Thinkest) in and for temporal evils. But Far be it from thee to mistake sorrows, labour, toil and suffering in and for temporal things for or in stead of Saving sorrow,
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Such are the Popish sort generaly, who ascribe so much to their sufferings, whether voluntarily inflicted on themselves (by hard usage of the body, by whippings, scourgings, fastings, pilgrimages & the like, where they take penni worths on their skins,
Such Are the Popish sort generally, who ascribe so much to their sufferings, whither voluntarily inflicted on themselves (by hard usage of the body, by whippings, scourgings, Fastings, Pilgrimages & the like, where they take penni worths on their skins,
but their sins & souls are no whit touched or mortified, but increased rather a superstitious conceit of merit and satisfaction made thereby to Gods justice) or justly inflicted on them by the hand of justice for their disloyalties, treasons, conspiracies, poysonings or attempts to destroy their Soveraign & Liege Lords & Kings, which just punishment of theirs they will falsely call martyrdome,
but their Sins & Souls Are no whit touched or mortified, but increased rather a superstitious conceit of merit and satisfaction made thereby to God's Justice) or justly inflicted on them by the hand of Justice for their disloyalties, treasons, conspiracies, poisonings or attempts to destroy their Sovereign & Liege lords & Kings, which just punishment of theirs they will falsely call martyrdom,
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and a Baptisme of blood washing them from all their sins, & without any other sorrow for their evil deeds (in whch they rather glory & rejoyce) standing in stead of all other punishment to them either in Purgatory or yet in hel, which by this means they hope and suppose they do escape & prevent.
and a Baptism of blood washing them from all their Sins, & without any other sorrow for their evil Deeds (in which they rather glory & rejoice) standing in stead of all other punishment to them either in Purgatory or yet in hell, which by this means they hope and suppose they do escape & prevent.
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Others there are who through their ignorance (or rather as they are leavened with Popish principles) conclude with themselves they need no more sorrow then such as they have found;
Others there Are who through their ignorance (or rather as they Are leavened with Popish principles) conclude with themselves they need no more sorrow then such as they have found;
for if sorrow be good, they have had enough of that, they have been men of sorrows and labour, they have scarce had any respite or breathing time, from crosses, sicknesses, aches, pain povertie, toyl and labour in their calling all their life time, they hope they have now sufficiently dreyed their Penance, (that's the phrase of some of the more Popish sort of them) God forbid that God should lay any more sorrow upon them either here or hereafter:
for if sorrow be good, they have had enough of that, they have been men of sorrows and labour, they have scarce had any respite or breathing time, from Crosses, Sicknesses, aches, pain poverty, toil and labour in their calling all their life time, they hope they have now sufficiently dreyed their Penance, (that's the phrase of Some of the more Popish sort of them) God forbid that God should lay any more sorrow upon them either Here or hereafter:
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and they will presently stop your mouth, yea and answer, satisfie or rather suffocate and choak their own consciences by telling you of their sorrows in this life, and that they laboured truly in their callings,
and they will presently stop your Mouth, yea and answer, satisfy or rather suffocated and choke their own Consciences by telling you of their sorrows in this life, and that they laboured truly in their callings,
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In the rank of these we reckon such as popishly and foolishly conceive that if a woman die in child bearing, she is undoubtedly saved, as if that sorrow were sufficient,
In the rank of these we reckon such as popishly and foolishly conceive that if a woman die in child bearing, she is undoubtedly saved, as if that sorrow were sufficient,
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ah poore souls, wretched creatures, to think Gods Justice can so be satisfied, or that God should do them wrong if he required any more at their hands here or hereafter;
ah poor Souls, wretched creatures, to think God's justice can so be satisfied, or that God should do them wrong if he required any more At their hands Here or hereafter;
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if they be not saved, who shall be saved, seeing they have toiled, moiled, and laboured hard in their callings? let rich men as was Dives who was cloathed in purple and fine linnen and fared sumptuously every day, look to go to hell;
if they be not saved, who shall be saved, seeing they have toiled, moiled, and laboured hard in their callings? let rich men as was Dives who was clothed in purple and fine linen and fared sumptuously every day, look to go to hell;
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But let such know that neither Lazarus nor any other went to heaven or escaped hell torments for their poverty, sicknesse, sorrows, labour and toil in this life,
But let such know that neither Lazarus nor any other went to heaven or escaped hell torments for their poverty, sickness, sorrows, labour and toil in this life,
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And as for Melancholick dumpish fits of heavinesse, they must not simply be taken for sufficient or saving sorrow, being the effects of naturall causes and ill constitution and temper of the body.
And as for Melancholic dumpish fits of heaviness, they must not simply be taken for sufficient or Saving sorrow, being the effects of natural Causes and ill constitution and temper of the body.
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but this increase of sorrow in such, belongs not to Godly and Evangelical Contrition so much as to the work of the law in a deeper apprehension of wrath and punishment furthered by the cunning & malice of the Devil whotaking advantage of that dark, dull and ill disposition of their bodies, presents strange fancies to their brain,
but this increase of sorrow in such, belongs not to Godly and Evangelical Contrition so much as to the work of the law in a Deeper apprehension of wrath and punishment furthered by the cunning & malice of the devil whotaking advantage of that dark, dull and ill disposition of their bodies, presents strange fancies to their brain,
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and being distempered with the distempers of the body, beholds nothing but black darknesse, and is disquieted with needlesse and excessive fears and doubts,
and being distempered with the distempers of the body, beholds nothing but black darkness, and is disquieted with needless and excessive fears and doubts,
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But as melancholie in such doth not argue a greater measure of godly and true saving sorrow in them, so in some others it argues none at all of it self, and simply:
But as melancholy in such does not argue a greater measure of godly and true Saving sorrow in them, so in Some Others it argues none At all of it self, and simply:
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pensivenesse for sin is to begin in their souls, after sadnesse, fullennesse, foolish fancies and fears, with the cause thereof, distemper, hath left them in their bodies.
pensiveness for since is to begin in their Souls, After sadness, sullenness, foolish fancies and fears, with the cause thereof, distemper, hath left them in their bodies.
Not but that, where the distemper of body is not very great, the Divine may and should take the advantage as much to work on that soul for good as Satan for evil.
Not but that, where the distemper of body is not very great, the Divine may and should take the advantage as much to work on that soul for good as Satan for evil.
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None of these sorrows then caused or occasioned from either sinfull, worldly or naturall causes, must be mistaken for godly sorrow at all, much lesse for sufficient and saving contrition,
None of these sorrows then caused or occasioned from either sinful, worldly or natural Causes, must be mistaken for godly sorrow At all, much less for sufficient and Saving contrition,
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so as to afford him comfort in the assurance it is well-grounded, I advise men, who, it may be, little question the truth of their godly sorrow and repentance, to consider well with themselves,
so as to afford him Comfort in the assurance it is well-grounded, I Advice men, who, it may be, little question the truth of their godly sorrow and Repentance, to Consider well with themselves,
but the doing it is of themselves, and from the good use of their own free-will and naturall power, without the powerfull, prevailing and determining grace of God.
but the doing it is of themselves, and from the good use of their own freewill and natural power, without the powerful, prevailing and determining grace of God.
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as Peter and John in case of healing the lame man, ascribed all to Christ his power and grace, and nothing at all to their own power or holinesse; so is it much more in the conversion of a sinner,
as Peter and John in case of healing the lame man, ascribed all to christ his power and grace, and nothing At all to their own power or holiness; so is it much more in the conversion of a sinner,
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and so not fully and heartily seeking to Christ, or depending on Christ, his grace and power for it, by going wholly out of themselves, they wholly go without true and saving contrition (otherwise then in seeming,
and so not Fully and heartily seeking to christ, or depending on christ, his grace and power for it, by going wholly out of themselves, they wholly go without true and Saving contrition (otherwise then in seeming,
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and in theiorw•n presumption) and thus harbouring (though secretly it may be, and so as they take no great notice of it) a conceit of some sufficiency in themselves, they misse of Christ (whose grace and power must either do all,
and in theiorw•n presumption) and thus harbouring (though secretly it may be, and so as they take no great notice of it) a conceit of Some sufficiency in themselves, they miss of christ (whose grace and power must either do all,
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or in effect it doth nothing at all:) these by presumption think they need not so much be beholding to the grace of Christ as contrariwise, some men, apprehending the greatnesse of wrath due to them for their sin, suffer themselves to be swallowed up of despair:
or in Effect it does nothing At all:) these by presumption think they need not so much be beholding to the grace of christ as contrariwise, Some men, apprehending the greatness of wrath due to them for their since, suffer themselves to be swallowed up of despair:
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and will not seek to Christ, which is through a kind of pride, stoutnesse, and stubbornnesse of heart, whereby seeing they cannot have what is needful of their own, they will not go to any other to receive it,
and will not seek to christ, which is through a kind of pride, stoutness, and stubbornness of heart, whereby seeing they cannot have what is needful of their own, they will not go to any other to receive it,
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as if Christ were not able alone without some worthinesse or power of theirs to save and succour them, but that they must joyn something with Christ in furthering the work of their salvation.
as if christ were not able alone without Some worthiness or power of theirs to save and succour them, but that they must join something with christ in furthering the work of their salvation.
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As such a conceit as this keeps the proud Papist, (for all his seeming austerity and Compunction) from true sorrow for sin, and from saving repentance;
As such a conceit as this keeps the proud Papist, (for all his seeming austerity and Compunction) from true sorrow for since, and from Saving Repentance;
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they like Naaman in his fit of pride and scorn, refusing their own help, healing, and salvation, because they will not have it so easily without somewhat of their own;
they like Naaman in his fit of pride and scorn, refusing their own help, healing, and salvation, Because they will not have it so Easily without somewhat of their own;
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and might be bolder to beg it, or to cast themselves on it, as if God ever accepted any for any righteousnesse of their own (whether simple or comparative) because they are not so great sinners as some others,
and might be bolder to beg it, or to cast themselves on it, as if God ever accepted any for any righteousness of their own (whither simple or comparative) Because they Are not so great Sinners as Some Others,
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and so by such hope our sorrow shall prove saving, and not end in despaire. If either thy hope be presumptuous as grounded on thine own power or worthines;
and so by such hope our sorrow shall prove Saving, and not end in despair. If either thy hope be presumptuous as grounded on thine own power or worthiness;
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or to adde sin to sin, (as some in like case, desperately would say, seeing we must go to hell and be damned, we will take our pleasure while we live (as one expresseth it) and be damned for something) but being inwardly and truly touched in soul and heart, with sence of their sin as well as of hell and wrath deserved, they become truly remorsefull,
or to add since to since, (as Some in like case, desperately would say, seeing we must go to hell and be damned, we will take our pleasure while we live (as one Expresses it) and be damned for something) but being inwardly and truly touched in soul and heart, with sense of their since as well as of hell and wrath deserved, they become truly remorseful,
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and therefore sustained with some hope of acceptance, if they might be well directed to the means thereof, they ask saying, What shall we do? Whereupon they are directed to the true meanes in the next Verse.
and Therefore sustained with Some hope of acceptance, if they might be well directed to the means thereof, they ask saying, What shall we do? Whereupon they Are directed to the true means in the next Verse.
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Many herein being like one Polus an Actor, who being to act a sorrowfull part on the stage, to move him thereunto, had secretly conveyed into a corner of the Stage, his fathers (or some dear friends) Urne, in which were the ashes of the deceased, on which whiles he looked, his sorrow was so much the more excited;
Many herein being like one Polus an Actor, who being to act a sorrowful part on the stage, to move him thereunto, had secretly conveyed into a corner of the Stage, his Father's (or Some dear Friends) Urn, in which were the Ashes of the deceased, on which while he looked, his sorrow was so much the more excited;
but to give themselves to feasting and jollity, when God by his judgements calls to weeping and mourning, as Isai. 22.12, 13, 14. where God threatens the want of it,
but to give themselves to feasting and jollity, when God by his Judgments calls to weeping and mourning, as Isaiah 22.12, 13, 14. where God threatens the want of it,
And the best men in such case fear and tremble most, and shew greatest humiliation, as David in time of pestilence, 2 Sam. 24.17. Jehoshaphat, when God threatned an invasion, 2 Chron. 20.3, 4. and generally the godly in their own and the Churches miseries.
And the best men in such case Fear and tremble most, and show greatest humiliation, as David in time of pestilence, 2 Sam. 24.17. Jehoshaphat, when God threatened an invasion, 2 Chronicles 20.3, 4. and generally the godly in their own and the Churches misery's.
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So true converts do mourn even in respect of the evill and miserie which their sin threatens them withall, and are made to fear the falling into the like sins again, as Job 31.23. The reason hereof is, Because they reverence Gods Word, and fear all signs of his anger.
So true converts do mourn even in respect of the evil and misery which their since threatens them withal, and Are made to Fear the falling into the like Sins again, as Job 31.23. The reason hereof is, Because they Reverence God's Word, and Fear all Signs of his anger.
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as formerly we have shewed that it is a sign of an ungracious and hard heart that is not some way humbled under the tokens of Gods wrath on or towards our selves or others,
as formerly we have showed that it is a Signen of an ungracious and hard heart that is not Some Way humbled under the tokens of God's wrath on or towards our selves or Others,
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and in apprehension of his dipleasure befalling or otherwise due for their sins; yet this is to be taken as a sign of true contrition and saving sorrow,
and in apprehension of his displeasure befalling or otherwise due for their Sins; yet this is to be taken as a Signen of true contrition and Saving sorrow,
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when withall or chiefly, their sorrow is for sin, and upon the sight thereof, as it was in Josiah, and Hezekiah, who formerly had tasted of Gods goodness,
when withal or chiefly, their sorrow is for since, and upon the sighed thereof, as it was in Josiah, and Hezekiah, who formerly had tasted of God's Goodness,
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So Job in his sore affliction was content to receive evill at the hand of God, as well as good, thereby accepting of the punishment of his sin, as true converts do who are sensible of their own ill deservings, and are humbly patient under Gods hand,
So Job in his soar affliction was content to receive evil At the hand of God, as well as good, thereby accepting of the punishment of his since, as true converts do who Are sensible of their own ill deservings, and Are humbly patient under God's hand,
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as for the rest, when destruction is upon them, horrour covers them, and shame is upon their faces, — The King shall mourn, and the Prince shall be clothed with desolation,
as for the rest, when destruction is upon them, horror covers them, and shame is upon their faces, — The King shall mourn, and the Prince shall be clothed with desolation,
Then they shall also seek a vision from the Prophet (in hope God will give them ease and deliverance, such as their seducing and flattering Prophets did promise them) but the Law shall perish from the Priest, and counsell from the ancients;
Then they shall also seek a vision from the Prophet (in hope God will give them ease and deliverance, such as their seducing and flattering prophets did promise them) but the Law shall perish from the Priest, and counsel from the ancients;
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So David again being in a pitifull case in regard of some grievous sicknesse inflicted on him because of his sin which he confesseth, though his sorrow (which was increased by reason of the insultations and snares of the wicked,) was continually before him, yet that troubled him not so much as his sin the cause thereof,
So David again being in a pitiful case in regard of Some grievous sickness inflicted on him Because of his since which he Confesses, though his sorrow (which was increased by reason of the insultations and snares of the wicked,) was continually before him, yet that troubled him not so much as his since the cause thereof,
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Now I ask is thy sorrow when Gods hand is upon thee, or upon the Church or nation and place where thou livest, such as this? If so, thou mayest have comfort of it,
Now I ask is thy sorrow when God's hand is upon thee, or upon the Church or Nation and place where thou Livest, such as this? If so, thou Mayest have Comfort of it,
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when thou canst turn the stream of thy worldly sorrow into the right channell, and make thine eyes run down with rivers of teares because of sin, thine own and others, because men keep not Gods Law, and canst with those in Ezekiel mourn for the sins of the place, and for all the abominations thereof, more then for the evill fruits and effects of sin, which thou canst in all humility accept of,
when thou Canst turn the stream of thy worldly sorrow into the right channel, and make thine eyes run down with Rivers of tears Because of since, thine own and Others, Because men keep not God's Law, and Canst with those in Ezekielem mourn for the Sins of the place, and for all the abominations thereof, more then for the evil fruits and effects of since, which thou Canst in all humility accept of,
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and submit unto, heartily bewailing the one, and humbly submitting to the other, as it was with good Nehemiah chap. 1.4, 5. compared with 5, 6. and with Daniel, chap. 9 5, 6, 7, 8, &c. 14. But if it be chiefly for the evill effects of thy sin either felt or feared, thou hast cause to sorrow afresh,
and submit unto, heartily bewailing the one, and humbly submitting to the other, as it was with good Nehemiah chap. 1.4, 5. compared with 5, 6. and with daniel, chap. 9 5, 6, 7, 8, etc. 14. But if it be chiefly for the evil effects of thy since either felt or feared, thou hast cause to sorrow afresh,
as to Pharaoh, who when Gods hand was heavy upon him and his people, shewed himself more affected with the evill he suffered then with the evill which he did,
as to Pharaoh, who when God's hand was heavy upon him and his people, showed himself more affected with the evil he suffered then with the evil which he did,
being more for the object of our sorrow which is sin, then for any Act of sorrow caused by sin, whereof sorrowing aright for sin as sin, we may have much comfort, it being repentance not to be repented of and not worldly sorrow working death. It is such a sorrow as wherby we lament after the Lord, as they did, 1 Sam. 7.2.
being more for the Object of our sorrow which is since, then for any Act of sorrow caused by since, whereof sorrowing aright for since as since, we may have much Comfort, it being Repentance not to be repented of and not worldly sorrow working death. It is such a sorrow as whereby we lament After the Lord, as they did, 1 Sam. 7.2.
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even to me? Nor such as the Israelites formerly made shew of, and of which the Lord complaineth saying, They return, but not to the most High, they are like a deceitful bow.
even to me? Nor such as the Israelites formerly made show of, and of which the Lord Complaineth saying, They return, but not to the most High, they Are like a deceitful bow.
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And saith the Lord, they have not cried unto me with their heart, when they howled upon their beds, they assemble themselves for corn and wine, and they rebell against mee.
And Says the Lord, they have not cried unto me with their heart, when they howled upon their Beds, they assemble themselves for corn and wine, and they rebel against me.
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It is not for their sin as it is sin against me and my honour, but it is for their adversity, captivity, want, through dearth and famine: give them ease, libertie;
It is not for their since as it is since against me and my honour, but it is for their adversity, captivity, want, through dearth and famine: give them ease, liberty;
as in adversity, in wants, in our feares, troubles, dangers, &c. I know evill men and hypocrites can in their prosperity rejoyce, or rather seem to rejoyce in God as their God:
as in adversity, in Wants, in our fears, Troubles, dangers, etc. I know evil men and Hypocrites can in their Prosperity rejoice, or rather seem to rejoice in God as their God:
but can they then mourn for their offences against God, as being then more apt to sin against him then at other times? I trow not, Will the hypocrite alwaies call upon God? No. Will he mourn for sin,
but can they then mourn for their offences against God, as being then more apt to sin against him then At other times? I trow not, Will the hypocrite always call upon God? No. Will he mourn for since,
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Oh thinke of this, you yong men especially, on whom God calls for repentance, and to remember your creator in the time of your youth, or (as the word implieth) of your elections, when you may yet chuse the good (yet not by any power of will of your own) and refuse the evill, that is,
O think of this, you young men especially, on whom God calls for Repentance, and to Remember your creator in the time of your youth, or (as the word Implies) of your elections, when you may yet choose the good (yet not by any power of will of your own) and refuse the evil, that is,
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For I know, secondly, That hypocrites, yea very profane wretches, when by affliction, sickness, dangers (by sea or by land) Gods hand lyeth heavy upon them, they can then humble themselves and seem sorry,
For I know, secondly, That Hypocrites, yea very profane wretches, when by affliction, sickness, dangers (by sea or by land) God's hand lies heavy upon them, they can then humble themselves and seem sorry,
being as ready (when Gods hand is removed from them, and when without apparent danger they think they may) to sin against God even with delight, as ever before.
being as ready (when God's hand is removed from them, and when without apparent danger they think they may) to sin against God even with delight, as ever before.
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if thou canst not as heartily, at least truely and sincerely mourn for thy sin in thy health as in sicknesse, in thy youth as well as old age, in thy prosperity as well as adversity.
if thou Canst not as heartily, At least truly and sincerely mourn for thy since in thy health as in sickness, in thy youth as well as old age, in thy Prosperity as well as adversity.
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and as it is a disobedience and dishonour to God, then it will be against sin, not onely at all times, but against all sin, both in thy self, yea and in others also.
and as it is a disobedience and dishonour to God, then it will be against since, not only At all times, but against all since, both in thy self, yea and in Others also.
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And though thy sorrow be not so great for some one sin as for some other (all sins being not alike hainous;) yet it will be true and sincere against all,
And though thy sorrow be not so great for Some one since as for Some other (all Sins being not alike heinous;) yet it will be true and sincere against all,
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even for cutting off the lap of Saul 's garment, 1 Sam. 24.5. 2 For greater sins as well as lesser? seeing hypocrites often strain at a gnat, and swallow a camell.
even for cutting off the lap of Saul is garment, 1 Sam. 24.5. 2 For greater Sins as well as lesser? seeing Hypocrites often strain At a gnat, and swallow a camel.
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to wit, for spirituall pride, inward lustings, and pleasing thy self with contemplative vanities, arguing sensuality of heart, covetousnesse, ambition, revenge, &c. as for more open and shamefull sins? Thus it should be:
to wit, for spiritual pride, inward lustings, and pleasing thy self with contemplative vanities, arguing sensuality of heart, covetousness, ambition, revenge, etc. as for more open and shameful Sins? Thus it should be:
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when bewailing his actuall transgressions, hee traced them home to the root and originall, confessing and bewailing, saying, Behold I was shapen in iniquity,
when bewailing his actual transgressions, he traced them home to the root and original, confessing and bewailing, saying, Behold I was shapen in iniquity,
and in sin did my mother ( warme, as it is in the Originall, or) conceive me, Psal. 51.5. 5 Is thy sorrow as much for thy beloved, bosome and darling sins, such as have brought thee in unlawfull gain, delight and pleasure,
and in since did my mother (warm, as it is in the Original, or) conceive me, Psalm 51.5. 5 Is thy sorrow as much for thy Beloved, bosom and darling Sins, such as have brought thee in unlawful gain, delight and pleasure,
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whilest their hearts are not so much pricked and wounded for these their sins, as that the Word and Ministers of God will not suffer them without galling their conscience,
whilst their hearts Are not so much pricked and wounded for these their Sins, as that the Word and Ministers of God will not suffer them without galling their conscience,
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as well as for sins against the second Table, respecting more immediately thy neighbour? and against the second as well as first? 1. It may be it would be thy grief if thou hadst offended, dishonoured and disrespected thy father or thy mother, thy Magistrate and thy Prince:
as well as for Sins against the second Table, respecting more immediately thy neighbour? and against the second as well as First? 1. It may be it would be thy grief if thou Hadst offended, dishonoured and disrespected thy father or thy mother, thy Magistrate and thy Prince:
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but art thou so when thou provokest God to anger? I know, if any of you should kill a man, though uupurposedly, it would trouble your conscience somewhat, and be grief unto you:
but art thou so when thou provokest God to anger? I know, if any of you should kill a man, though uupurposedly, it would trouble your conscience somewhat, and be grief unto you:
and offers other Christian sacrifices without an heart humble and contrite, penitent and beleeving, is the like;) and of the other S. Paul, Whosoever shall eat this bread,
and offers other Christian Sacrifices without an heart humble and contrite, penitent and believing, is the like;) and of the other S. Paul, Whosoever shall eat this bred,
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and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, as if he had been the Judas, or the Pilate, or one of the Jews who crucified him.
and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, as if he had been the Judas, or the Pilate, or one of the jews who Crucified him.
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Thou again maist perhaps be ashamed of adultery, to do thy penance for it, as in Popery, &c. but yet please thy self, in thy spiritual adultery against God, going a whoring from under him by thine idolatries and superstitions,
Thou again Mayest perhaps be ashamed of adultery, to do thy penance for it, as in Popery, etc. but yet please thy self, in thy spiritual adultery against God, going a whoring from under him by thine idolatries and superstitions,
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And so on the other hand, Thou maist be troubled some way in conscience if thou shouldst worship an Idol, frame ceremonies and superstitions of mens devising, break out into blasphemy, taking Gods name in vain,
And so on the other hand, Thou Mayest be troubled Some Way in conscience if thou Shouldst worship an Idol, frame ceremonies and superstitions of men's devising, break out into blasphemy, taking God's name in vain,
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as for thy omission of such duties, or commission of evils and sins apparently forbidden? There is an evill cleaving oftentimes to our best performances, through distractions, carelesnesse, irreverence, confidence in the doing of the duty:
as for thy omission of such duties, or commission of evils and Sins apparently forbidden? There is an evil cleaving oftentimes to our best performances, through distractions, carelessness, irreverence, confidence in the doing of the duty:
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2 If thy sorrow be right and good for sin as sin, it will also be thy grief to see and know others to sin against God, and by sin to dishonour him, to disgrace Religion and profession,
2 If thy sorrow be right and good for since as since, it will also be thy grief to see and know Others to sin against God, and by since to dishonour him, to disgrace Religion and profession,
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Sometimes in case of Pestilence, War, Famine, and other great evils and dangers wee meet and are called together to fast and pray, to mourn and humble our selves,
Sometime in case of Pestilence, War, Famine, and other great evils and dangers we meet and Are called together to fast and pray, to mourn and humble our selves,
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if we do not also mourn for, and bewail the sins thereof; as of our own children, as Job did, Chapt. 1.5. of our parents and fore-fathers, as Nehemiah did, Nehem. 1.6. and Daniel, Chap. 9.8. and one of another, every family mourning apart, Zech. 12.12. and as the Corinthians were blamed for not mourning for the sin of Incest committed by one of them.
if we do not also mourn for, and bewail the Sins thereof; as of our own children, as Job did, Chapter 1.5. of our Parents and Forefathers, as Nehemiah did, Nehemiah 1.6. and daniel, Chap. 9.8. and one of Another, every family mourning apart, Zechariah 12.12. and as the Corinthians were blamed for not mourning for the since of Incest committed by one of them.
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as King Asa, who allowed not his mother in her Idolatry, 1 King. 15.12. so should wee both shew our care and endeavour to reclaim others from their sins;
as King Asa, who allowed not his mother in her Idolatry, 1 King. 15.12. so should we both show our care and endeavour to reclaim Others from their Sins;
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if their own sins did ever truely trouble them with respect to God, they would also be troubled to see others under them to offend, they would both mourn and cry to God,
if their own Sins did ever truly trouble them with respect to God, they would also be troubled to see Others under them to offend, they would both mourn and cry to God,
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yea, provoke them thereunto by urging healths upon them, or forcing them to drink too much, by delighting to hear others break profane jests on the Scripture,
yea, provoke them thereunto by urging healths upon them, or forcing them to drink too much, by delighting to hear Others break profane jests on the Scripture,
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but till they some way apprehend goodnesse and mercy in God, they will never melt kindly into true Evangelicall sorrow, which is a sorrow for offending so good and gracious a God, willing and ready to shew mercy even to such as now are convinced of their just desert of wrath and displeasure from him.
but till they Some Way apprehend Goodness and mercy in God, they will never melt kindly into true Evangelical sorrow, which is a sorrow for offending so good and gracious a God, willing and ready to show mercy even to such as now Are convinced of their just desert of wrath and displeasure from him.
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and of his gracious acceptation, they belonging to that remnant concerning whom God hath promised, saying, I will leave — an afflicted and poor people,
and of his gracious acceptation, they belonging to that remnant Concerning whom God hath promised, saying, I will leave — an afflicted and poor people,
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as Psalm 42.5, 11. and 43, 5. So that it will concern every penitent to consider what well-grounded •ffiance and hope he hath of Gods goodnesse and readinesse to pardon him upon repentance;
as Psalm 42.5, 11. and 43, 5. So that it will concern every penitent to Consider what well-grounded •ffiance and hope he hath of God's Goodness and readiness to pardon him upon Repentance;
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CHAP. XIX. SECT. 1. Other Trials of sufficient Humiliation, from the Concomitants and effects thereof: and first it is generally shewed what is sufficient Humiliation.
CHAP. XIX. SECT. 1. Other Trials of sufficient Humiliation, from the Concomitants and effects thereof: and First it is generally showed what is sufficient Humiliation.
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Only first in the generall, let us consider (partly from what is last said, partly from that which must be said) if we would truly judge of our selves whether we have been humbled enough in the sight of sin and of judgement, so that we neither lay hold on comfort too soon, by presumption before we be sufficiently humbled;
Only First in the general, let us Consider (partly from what is last said, partly from that which must be said) if we would truly judge of our selves whither we have been humbled enough in the sighed of since and of judgement, so that we neither lay hold on Comfort too soon, by presumption before we be sufficiently humbled;
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and of a Saviour from without, and being in the Gospel directed to Christ Jesus, do accordingly flee and run unto him as to our only city of refuge for succour and safety,
and of a Saviour from without, and being in the Gospel directed to christ jesus, do accordingly flee and run unto him as to our only City of refuge for succour and safety,
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and so doing, as thou canst not despaire (unlesse only of thy self and own power and worthinesse, which thou shouldest do) so thou oughtest to be comforted in God though thy sorrow equall not that measure of sorrow thou hast seen or heard to have been in some other.
and so doing, as thou Canst not despair (unless only of thy self and own power and worthiness, which thou Shouldst do) so thou Ought to be comforted in God though thy sorrow equal not that measure of sorrow thou hast seen or herd to have been in Some other.
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and mourn, even to him, as of old they in the type, in their bodily stingings were to look to the brazen Serpent, expecting healing from under his wings, accounting of him as thine only surety and Saviour, setting him between thee and Gods wrath.
and mourn, even to him, as of old they in the type, in their bodily stingings were to look to the brazen Serpent, expecting healing from under his wings, accounting of him as thine only surety and Saviour, setting him between thee and God's wrath.
and not rest in any thing without him, neither in the measure of thy sorrow, (though it were more then it is,) nor in any meanes used by thee, thy prayers, hearing or Sacraments,
and not rest in any thing without him, neither in the measure of thy sorrow, (though it were more then it is,) nor in any means used by thee, thy Prayers, hearing or Sacraments,
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BUt now more particularly, not to speak of the properties of godly sorrow (which some observe) as that it, where it is, is, 1. Voluntary, whereby men are not so much humbled, (so was Pharaoh ) as humble and humbling themselves as did Josiah, 2 Chron. 34.27. working their hearts thereunto, and grieving that they cannot more grieve, yea turning their laughter into weeping, making their fond and foolish mirth the matter of their sorrow:
BUt now more particularly, not to speak of the properties of godly sorrow (which Some observe) as that it, where it is, is, 1. Voluntary, whereby men Are not so much humbled, (so was Pharaoh) as humble and humbling themselves as did Josiah, 2 Chronicles 34.27. working their hearts thereunto, and grieving that they cannot more grieve, yea turning their laughter into weeping, making their found and foolish mirth the matter of their sorrow:
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2. Durable and a thorough humiliation, not for a fit, when they, as some fitly compare it, are only sermon-sick, and therein like to such as are sea-sick, who are presently well,
2. Durable and a thorough humiliation, not for a fit, when they, as Some fitly compare it, Are only Sermon sick, and therein like to such as Are seasick, who Are presently well,
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whereas true sorrow which is according to God, is more constant and durable, as was Davids, My sin is ever before me, and so it differs from unsound sorrow and such as is from naturall causes,
whereas true sorrow which is according to God, is more constant and durable, as was Davids, My since is ever before me, and so it differs from unsound sorrow and such as is from natural Causes,
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Neither will I speak or largely discourse of those seven Effects of godly sorrow, whereby was wrought repentance to salvation, not to be repented of, which the Apostle noteth in the Corinthians, and which his former Epistle had wrought in them:
Neither will I speak or largely discourse of those seven Effects of godly sorrow, whereby was wrought Repentance to salvation, not to be repented of, which the Apostle notes in the Corinthians, and which his former Epistle had wrought in them:
Only now I shall mention such concomitants, consequents, and effects, as I find elsewhere in Scripture to be coupled and joyned to such sorrow as God will accept of as sound and sufficient,
Only now I shall mention such concomitants, consequents, and effects, as I find elsewhere in Scripture to be coupled and joined to such sorrow as God will accept of as found and sufficient,
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and which he both requires of all, and hath accepted of in true penitents, reserving such last as my Text will afford or occasion us to take notice of more specially.
and which he both requires of all, and hath accepted of in true penitents, reserving such last as my Text will afford or occasion us to take notice of more specially.
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and they then accept of the punishment of their iniquity, then will I remember my Covenant, &c. This requires an humble (not extorted only, or yet simply a willing ) patience and submission unto Gods will,
and they then accept of the punishment of their iniquity, then will I Remember my Covenant, etc. This requires an humble (not extorted only, or yet simply a willing) patience and submission unto God's will,
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and that we grieve and are pricked and broken in heart, chiesly because we have grieved and peirced so good a God by our sins, according to that in Ezekiel. And they that escape of you, shall remember me among the nations, whither they shall be carried captives,
and that we grieve and Are pricked and broken in heart, chiefly Because we have grieved and pierced so good a God by our Sins, according to that in Ezekielem. And they that escape of you, shall Remember me among the Nations, whither they shall be carried captives,
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because I am broken with their whorish heart which hath departed from me — And they shall loath themselves for the evils which they have committed in all their abominations.
Because I am broken with their whorish heart which hath departed from me — And they shall loath themselves for the evils which they have committed in all their abominations.
Such a convert was he whose words on the crosse with Christ, in reproof of his fellow (who in his suffering only sought deliverance, saying to Christ, Save thy selfe and us ) were these:
Such a convert was he whose words on the cross with christ, in reproof of his fellow (who in his suffering only sought deliverance, saying to christ, Save thy self and us) were these:
2. With true sorrow and tenderness of heart and humiliation of soul before God, I find that in good Josiah there went weeping and rending of clothes, which were outward expressions of true, inward, and hearty sorrow; which accordingly God graciously accepted:
2. With true sorrow and tenderness of heart and humiliation of soul before God, I find that in good Josiah there went weeping and rending of clothes, which were outward expressions of true, inward, and hearty sorrow; which accordingly God graciously accepted:
Because thine heart was tender — and thou didst humble thy self before me, and didst rend thy clothes and weep before me, I have even heard thee also, saith the Lord.
Because thine heart was tender — and thou didst humble thy self before me, and didst rend thy clothes and weep before me, I have even herd thee also, Says the Lord.
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as in Esau, is deceitfull, as also rending of clothes (a custome out of use with us now) yet true sorrow of heart cannot be without some out-ward expressions of it, as sadness of countenance, so it was in Nehemiah; teares, as in Peter; smiting on the breast, as in the Publican and such like:
as in Esau, is deceitful, as also rending of clothes (a custom out of use with us now) yet true sorrow of heart cannot be without Some outward expressions of it, as sadness of countenance, so it was in Nehemiah; tears, as in Peter; smiting on the breast, as in the Publican and such like:
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so that though Hypocrites may counterfeit all these, (whose hypocrisie by other notes hath been and shall be discovered) yet for such as give themselves either excessively to mirth, laughter and carnall delights,
so that though Hypocrites may counterfeit all these, (whose hypocrisy by other notes hath been and shall be discovered) yet for such as give themselves either excessively to mirth, laughter and carnal delights,
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or constantly, without the exercise of godly fasting and humiliation, as Dives did, who was clothed in purple and fine linnen, and fared sumptuously every day;
or constantly, without the exercise of godly fasting and humiliation, as Dives did, who was clothed in purple and fine linen, and fared sumptuously every day;
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So it was with those whom God colled to weeping and to mourning, &c. and behold joy and gladness, slaying oxen, &c. Isai. 22.12, 13. and Amos 6.1, 2. &c. Such excesse in pleasure shewes how little such are humbled,
So it was with those whom God colled to weeping and to mourning, etc. and behold joy and gladness, slaying oxen, etc. Isaiah 22.12, 13. and Amos 6.1, 2. etc. Such excess in pleasure shows how little such Are humbled,
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and so much to vain and carnall delights, and pastimes, whereby you paste indeed the time of true repentance, which for ought you know or deserve, will never return again, seeing you make so light account of it;
and so much to vain and carnal delights, and pastimes, whereby you past indeed the time of true Repentance, which for ought you know or deserve, will never return again, seeing you make so Light account of it;
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as if it ran not fast enough, without our driving wasting, and passing of it in and by empty delights, whereas true and hearty sorrow for sin, would be as soure herbs to us in our feastings,
as if it ran not fast enough, without our driving wasting, and passing of it in and by empty delights, whereas true and hearty sorrow for since, would be as sour herbs to us in our feastings,
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3. We read how David complained as of a sore bodily disease, so of restlessness and disquietnesse of his heart, and groaning under the heavy burthen of his sin, being feeble and sore broken:
3. We read how David complained as of a soar bodily disease, so of restlessness and disquietness of his heart, and groaning under the heavy burden of his since, being feeble and soar broken:
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but withall we have him full of desires after God: Lord all my desire is before thee — My heart panteth, and elsewhere, As the Hart panteth after the water-brooks,
but withal we have him full of Desires After God: Lord all my desire is before thee — My heart pants, and elsewhere, As the Heart pants After the Water brooks,
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It will also long after the waters of life, as much or at least in some proportion, to that of Sampson, who was like after his great victory, to have died of thirst:
It will also long After the waters of life, as much or At least in Some proportion, to that of Sampson, who was like After his great victory, to have died of thirst:
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Even as the woman of Samaria being pinched in conscience by Christ for her Adultety, and withall hearing of a fulness in Christ, begged of him saying, Give me this water, &c. Now as bodily thirst is impatient of delayes,
Even as the woman of Samaria being pinched in conscience by christ for her Adultery, and withal hearing of a fullness in christ, begged of him saying, Give me this water, etc. Now as bodily thirst is impatient of delays,
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So the spirituall thirst of the soul is such as it makes the soul (pinched with it) prize Christ above all, (who is only able to satisfie the desires of it,) to undervalue and passe by Kingdoms, Crowns, Scepters,
So the spiritual thirst of the soul is such as it makes the soul (pinched with it) prize christ above all, (who is only able to satisfy the Desires of it,) to undervalue and pass by Kingdoms, Crowns, Sceptres,
Now do thou try thy self and thy sorrow hereby, if thou hast indeed been hunted and pursued with the guilt and cry of thy sins, thou wilt pant, gaspe and breath after Christ, thou wilt prize him above all,
Now do thou try thy self and thy sorrow hereby, if thou hast indeed been hunted and pursued with the guilt and cry of thy Sins, thou wilt pant, gasp and breath After christ, thou wilt prize him above all,
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But thy desires after Christ are either none at all, or so faint, cold, and lazie, that it is an assured proof thou wast never yet truly and effectually pinched in thy conscience, emptied of thy self, humbled under sence of wrath;
But thy Desires After christ Are either none At all, or so faint, cold, and lazy, that it is an assured proof thou wast never yet truly and effectually pinched in thy conscience, emptied of thy self, humbled under sense of wrath;
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if not after sensuall and sinful vanities, and so cold and faint after Christ, that it is a certain sign that thy soul hath never been so much humbled in thee,
if not After sensual and sinful vanities, and so cold and faint After christ, that it is a certain Signen that thy soul hath never been so much humbled in thee,
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and are heavy laden, and I will give you rest, Mat. 11.28. and elsewhere, Ho, every one that thirsteth, come ye to the waters, &c. encline your ear and come to me — And let him that is athirst come.
and Are heavy laden, and I will give you rest, Mathew 11.28. and elsewhere, Ho, every one that Thirsteth, come you to the waters, etc. incline your ear and come to me — And let him that is athirst come.
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Therefore the Lord shewing how we may come and bow our selves acceptably before him, and what is good, this is the chief, That we walk humbly, or humble our selves to walk with God, Micah 6.2, - 8. such a soul as hath been truely pricked, hath been taught its lesson for medling again with sin, as hath been said.
Therefore the Lord showing how we may come and bow our selves acceptably before him, and what is good, this is the chief, That we walk humbly, or humble our selves to walk with God, micah 6.2, - 8. such a soul as hath been truly pricked, hath been taught its Lesson for meddling again with since, as hath been said.
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But do thou examine thy heart, and consider well with thy self whether thy humiliation have effectually taught thee to walk both humbly and constantly in a course of humiliation,
But doe thou examine thy heart, and Consider well with thy self whither thy humiliation have effectually taught thee to walk both humbly and constantly in a course of humiliation,
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yea, and reformation with thy God. An unreformed life is inconsistent with an humbled heart. SECT. 3. Other Concomitants gathered from the Text: as, 1. Confession of sin. TO proceed:
yea, and Reformation with thy God. an unreformed life is inconsistent with an humbled heart. SECT. 3. Other Concomitants gathered from the Text: as, 1. Confessi of since. TO proceed:
so though we will exclude none of them from having been in these converts, yet we will fetch some signes, Effects and Concomitants of true Contrition more specially from the Text it selfe.
so though we will exclude none of them from having been in these converts, yet we will fetch Some Signs, Effects and Concomitants of true Contrition more specially from the Text it self.
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Some, besides Hope (of which I have spoken formerly) gather hence these two Effects of true Contrition. 1. Confession. 2. Detestation of sin. 1. Here is implied if not expressed,
some, beside Hope (of which I have spoken formerly) gather hence these two Effects of true Contrition. 1. Confessi. 2. Detestation of since. 1. Here is implied if not expressed,
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they in effect confesse themselves guilty, and onely seek direction what to do to be saved from deserved wrath, saying, Men and Brethren, What shall we do? And to say truth, where the soul feels the burthen and load of sin, it will seek ease, by disburthening it self by free and willing confession of the same,
they in Effect confess themselves guilty, and only seek direction what to do to be saved from deserved wrath, saying, Men and Brothers, What shall we do? And to say truth, where the soul feels the burden and load of since, it will seek ease, by disburdening it self by free and willing Confessi of the same,
but tender-hearted, pitifull and mercifull (who will sympathize with it) yea, are faithfull both for their unpartial dealing with the wounded spirit, not healing it with fair words and flatteries;
but tender-hearted, pitiful and merciful (who will sympathise with it) yea, Are faithful both for their unpartial dealing with the wounded Spirit, not healing it with fair words and flatteries;
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Have you, who pretend sorrow for sin, thus done? or have ye not rather, and do you not stand out against the reproofs of Gods word and Ministers, denying, justifying,
Have you, who pretend sorrow for since, thus done? or have you not rather, and do you not stand out against the reproofs of God's word and Ministers, denying, justifying,
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None will sooner take shame to themselves by a free and ingenuous confession of sin, then such as are most sensible of their dishonours done to Gods great name thereby.
None will sooner take shame to themselves by a free and ingenuous Confessi of since, then such as Are most sensible of their dishonours done to God's great name thereby.
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have ye therein aimed at Gods honour, and do you therefore by confession take shame to your selves, that you may give to God the honour of his Omnisciency, Justice, Holinesse,
have you therein aimed At God's honour, and do you Therefore by Confessi take shame to your selves, that you may give to God the honour of his Omnisciency, justice, Holiness,
as yet the good thief did on the crosse) will with that other gracelesse thief, chuse rather presently to go to hell with the guilt and load of their sins upon them.
as yet the good thief did on the cross) will with that other graceless thief, choose rather presently to go to hell with the guilt and load of their Sins upon them.
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Such are the Pseudo-martyrs of the Romish Synagogue, and thousands moe, wherein they come short of Judas who confessed his treason against the innocent Lamb of God.
Such Are the Pseudo-martyrs of the Romish Synagogue, and thousands more, wherein they come short of Judas who confessed his treason against the innocent Lamb of God.
and a while to stop the mouth of it? do they not return with Judas and Pharaoh to the same or like sins again till at length they utterly perish? herein like the dog which casts up his meat not because he loaths it, but because his stomack is burthened and troubled with it,
and a while to stop the Mouth of it? do they not return with Judas and Pharaoh to the same or like Sins again till At length they utterly perish? herein like the dog which Cast up his meat not Because he Loathes it, but Because his stomach is burdened and troubled with it,
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Or if not so wholly, yet doe not many (when they are called, urged and pressed to confesse their faults, or that conscience on their sick-bed or otherwise drives them to their Minister) I say do not many go cunningly to work to deceive others,
Or if not so wholly, yet do not many (when they Are called, urged and pressed to confess their Faults, or that conscience on their sickbed or otherwise drives them to their Minister) I say do not many go cunningly to work to deceive Others,
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or it may be some such infirmities as may stand with grace, as distractions in good duties, some hardnesse of heart, some hastiness, angry and peevish disposition of nature,
or it may be Some such infirmities as may stand with grace, as distractions in good duties, Some hardness of heart, Some hastiness, angry and peevish disposition of nature,
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and the like, yet wittingly hide under their tongues, and in the secret cabinet of their heart, their beloved darling and bosome sin, be it some base and noysome lust, pride, ambition, covetousnesse, revenge,
and the like, yet wittingly hide under their tongues, and in the secret cabinet of their heart, their Beloved darling and bosom since, be it Some base and noisome lust, pride, ambition, covetousness, revenge,
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or some such like secret sin, by which meanes sin still sticks at the bottome, the coar comes not away, Satan who hath filled their hearts, keeps his hold and is uncast out,
or Some such like secret since, by which means sin still sticks At the bottom, the Coar comes not away, Satan who hath filled their hearts, keeps his hold and is uncast out,
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even murther, parricide, unbeliefe, ingratiude, ignorance, disobedience, impenitency, (all which and more being included in the sin of crucifying Christ, vers. 36.) yet neither denied the same,
even murder, Parricide, unbelief, ingratiude, ignorance, disobedience, impenitency, (all which and more being included in the since of crucifying christ, vers. 36.) yet neither denied the same,
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but in effect acknowledge all to be true they were charged withall, and accordingly seek direction what to do, to get comfort to their guilty and wounded consciences.
but in Effect acknowledge all to be true they were charged withal, and accordingly seek direction what to do, to get Comfort to their guilty and wounded Consciences.
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and accordingly to shew their dislike of it, and of all the occasions of it, they forsake the society of the obstinate Iewes, who as yet were not pricked in heart,
and accordingly to show their dislike of it, and of all the occasions of it, they forsake the society of the obstinate Iewes, who as yet were not pricked in heart,
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as the Prophet brings in the repenting Church, throwing away Idolatrous ornaments, as one throwing away a menstruous clout, saying to it, get thee hence Sin would bee looked upon as an enemie to Gods glory and to our souls;
as the Prophet brings in the repenting Church, throwing away Idolatrous Ornament, as one throwing away a menstruous clout, saying to it, get thee hence since would be looked upon as an enemy to God's glory and to our Souls;
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And as it seeks our lives (for the soul that sinneth shall die, death is the wages thereof) so should we seek the death and mortification of that which otherwise will be our death;
And as it seeks our lives (for the soul that Sinneth shall die, death is the wages thereof) so should we seek the death and mortification of that which otherwise will be our death;
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seekest thou and usest thou the meanes by which sin may be truly mortified in thee? doth thine heart rise against the occasions and first approaches of sin,
Seekest thou and usest thou the means by which since may be truly mortified in thee? does thine heart rise against the occasions and First Approaches of since,
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and art thou afraid of hurt by it, when it first begins to arise in thine heart, then seeking to dash it in the shell? as a man would be loth to give a known and malicious enemy the least welcome or entertainment in his house or otherwise neer him;
and art thou afraid of hurt by it, when it First begins to arise in thine heart, then seeking to dash it in the shell? as a man would be loath to give a known and malicious enemy the least welcome or entertainment in his house or otherwise near him;
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how likest thou it when Gods Word and thy Minister seeks to make thy sin hatefull and loathsome to thee? when he layes about him, and not only discovers and layeth open the vileness thereof,
how likest thou it when God's Word and thy Minister seeks to make thy since hateful and loathsome to thee? when he lays about him, and not only discovers and Layeth open the vileness thereof,
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but by sharp reproofs and threatnings, seeks to hit, wound, and kill it in thee? canst thou blesse God for it, &c. desire or at least approve well of such teaching and teachers? Thus thou shouldest do even in true love to thine own soul,
but by sharp reproofs and threatenings, seeks to hit, wound, and kill it in thee? Canst thou bless God for it, etc. desire or At least approve well of such teaching and Teachers? Thus thou Shouldst do even in true love to thine own soul,
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Thus shouldest thou not only weep for thy sin, but with Peter weep bitterly, as having the bitter gall of godly indignation, hatred and detestation, mingled with thy brinish and salt teares;
Thus Shouldst thou not only weep for thy since, but with Peter weep bitterly, as having the bitter Gall of godly Indignation, hatred and detestation, mingled with thy brinish and salt tears;
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and gather three principall signs and effects of one savingly wounded for sin, which here, because we are of purpose speaking of Trials, I must name in this place.
and gather three principal Signs and effects of one savingly wounded for since, which Here, Because we Are of purpose speaking of Trials, I must name in this place.
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They cannot be secure as formerly they have been, as apprehending and seeing a necessity of a remedie and of mercy, without which they see (for any help of their own) they must certainly perish.
They cannot be secure as formerly they have been, as apprehending and seeing a necessity of a remedy and of mercy, without which they see (for any help of their own) they must Certainly perish.
And it makes them as far as they are able, consult with themselves, as the aforesaid Lepers, saying, Why sit we here untill we die? If we say we will enter into the City,
And it makes them as Far as they Are able, consult with themselves, as the aforesaid Lepers, saying, Why fit we Here until we die? If we say we will enter into the city,
The Jaylor of Paul and Silas, Sirs, What must I do to be saved? The Israelites of Samuel, when they so lamented after the Lord, 1 Sam. 7.2, 3. and 12.18, 19. Or of Christ himself,
The Jailor of Paul and Silas, Sirs, What must I do to be saved? The Israelites of Samuel, when they so lamented After the Lord, 1 Sam. 7.2, 3. and 12.18, 19. Or of christ himself,
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as Saul who was Paul, who, trembling and astonished, said, Lord, what wilt thou have me to do? And the Woman of Samaria, Joh. 4.15.20.25. Who knew the Messias would tell them all things.
as Saul who was Paul, who, trembling and astonished, said, Lord, what wilt thou have me to do? And the Woman of Samaria, John 4.15.20.25. Who knew the Messias would tell them all things.
They shall ask the way to Zion with their faces thitherward, saying, Come, and let us joyn our selves to the Lord in a perpetuall Covenant that shall not be forgotten.
They shall ask the Way to Zion with their faces thitherward, saying, Come, and let us join our selves to the Lord in a perpetual Covenant that shall not be forgotten.
Nay, such as either do feel or pretend to feel the sting and wound of conscience, what care shew they or consultation about the matter? They are like men who being wakened in the night by some cracks of thunder, storms of wind, noise and cry of fire or the like, lie down again and sleep securely on their pillows.
Nay, such as either do feel or pretend to feel the sting and wound of conscience, what care show they or consultation about the matter? They Are like men who being wakened in the night by Some cracks of thunder, storms of wind, noise and cry of fire or the like, lie down again and sleep securely on their pillows.
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or if they truely trembled in their consciences as Paul and the Jaylour did, they could not rest, no more then men in some grievous fits of the stone, gout, cholick, tooth-ach;
or if they truly trembled in their Consciences as Paul and the Jailer did, they could not rest, no more then men in Some grievous fits of the stone, gout, cholic, toothache;
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And here, concerning this carefulness about the remedy, know, (which are so many subordinate signes of true compunction under this) That as these Converts in my Text sought not for direction, ease or cure to the Scribes and Pharisees, as did Judas in his anguish,
And Here, Concerning this carefulness about the remedy, know, (which Are so many subordinate Signs of true compunction under this) That as these Converts in my Text sought not for direction, ease or cure to the Scribes and Pharisees, as did Judas in his anguish,
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It is both a good and wise observation of one (whose notions are published on this Text by some) that " That soul which is cured by any other means save onely by Christ, was never truely wounded for sin:
It is both a good and wise observation of one (whose notions Are published on this Text by Some) that " That soul which is cured by any other means save only by christ, was never truly wounded for since:
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Gods testimonies are both his delight and his counsellours, or the men of whom hee will seek counsel: Psal. 119.23, 24, & 50. 3. In a word, such an ones chief sorrow is for the absence of God, his lamenting is after the Lord:
God's testimonies Are both his delight and his counsellors, or the men of whom he will seek counsel: Psalm 119.23, 24, & 50. 3. In a word, such an ones chief sorrow is for the absence of God, his lamenting is After the Lord:
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its his grief when God hides his face from him, Psal. 88.14, 15. as chief desire to enjoy him, Psal. 143.7, 8. Psal. 4.6. such with the Church will chiefly enquire after him whom their soul loveth, Cant. 3.3, 4. and with Mary Magdalen, seeking Christ newly after his Resurrection;
its his grief when God hides his face from him, Psalm 88.14, 15. as chief desire to enjoy him, Psalm 143.7, 8. Psalm 4.6. such with the Church will chiefly inquire After him whom their soul loves, Cant 3.3, 4. and with Marry Magdalen, seeking christ newly After his Resurrection;
to whom, when the question was put to her by the two Angels, yea and by Christ himself, whom she discerned not at first, Woman, why weepest thou? Because (saith she) they have taken away my Lord,
to whom, when the question was put to her by the two Angels, yea and by christ himself, whom she discerned not At First, Woman, why Weepest thou? Because (Says she) they have taken away my Lord,
and therefore in effect with Paul they cry every man, Wretched man that I am, who shall deliver me? Nor fourthly, to their own works and righteousnesse, which with Paul also they account losse, yea dung, to win Christ,
and Therefore in Effect with Paul they cry every man, Wretched man that I am, who shall deliver me? Nor fourthly, to their own works and righteousness, which with Paul also they account loss, yea dung, to win christ,
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And as it was with these Converts here, so is it in some proportion at least with others, who being once truely pricked and convinced in their consciences of their sins, though perhaps not so deeply humbled and cast down,
And as it was with these Converts Here, so is it in Some proportion At least with Others, who being once truly pricked and convinced in their Consciences of their Sins, though perhaps not so deeply humbled and cast down,
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as we see in Zacheus, now ready to make restitution and to give half his goods to the poor, who formerly made Extortion his plough and gainfullest trade:
as we see in Zacchaeus, now ready to make restitution and to give half his goods to the poor, who formerly made Extortion his plough and gainfullest trade:
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And so it is with others, who now being truely pricked and humbled, can deny themselves in their most beloved sins, in their covetousnesse, pride, ambition and other sins.
And so it is with Others, who now being truly pricked and humbled, can deny themselves in their most Beloved Sins, in their covetousness, pride, ambition and other Sins.
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how can they deny themselves in their riches, and give or bequeath to the poor? as some have noted was done in the sweating sicknesse in England; Oh then, the most covetous and tenacious could cry out of themselves,
how can they deny themselves in their riches, and give or Bequeath to the poor? as Some have noted was done in the sweating sickness in England; O then, the most covetous and tenacious could cry out of themselves,
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and say, Good Master Parson take this bag, go and give it to the poor, to such as I have wronged, &c. how also in their stout wils, which formerly would not bow to,
and say, Good Master Parson take this bag, go and give it to the poor, to such as I have wronged, etc. how also in their stout wills, which formerly would not bow to,
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or hear of reconciliation, how can they, yea how do they now either seek, or willingly accept of peace and reconciliation? How in their former opinion and doctrine of merit, which they have stiffly holden formerly? so that if any Papist be truely converted either living or dying, hee is first brought to deny himself in his owne Works, Merits, Righteousnesse, Power of Will, as might be shewed in some Instances;
or hear of reconciliation, how can they, yea how do they now either seek, or willingly accept of peace and reconciliation? How in their former opinion and Doctrine of merit, which they have stiffly held formerly? so that if any Papist be truly converted either living or dying, he is First brought to deny himself in his own Works, Merits, Righteousness, Power of Will, as might be showed in Some Instances;
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that whatsoever conceit of repentance and sorrow for sins against God they otherwise have, wee cannot say that they are truely, deeply or savingly humbled.
that whatsoever conceit of Repentance and sorrow for Sins against God they otherwise have, we cannot say that they Are truly, deeply or savingly humbled.
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True humiliation would make them that with respect to God, they would tremble at his word, Isa. 66.2. and greatnesse, as did Job, Chap. 39.3, & 4, and 42.5, 6. and humbly submit to his strokes, Levit. 26.41. yea to his righteousness, and not goe about to establish their own righteousnesse, Rom. 10.3.
True humiliation would make them that with respect to God, they would tremble At his word, Isaiah 66.2. and greatness, as did Job, Chap. 39.3, & 4, and 42.5, 6. and humbly submit to his Strokes, Levit. 26.41. yea to his righteousness, and not go about to establish their own righteousness, Rom. 10.3.
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It would also stop their mouthes from speaking evill one of another, which is the very next direction which the Apostle James gives after that of humbling themselves in the sight of God, whilest he dehorts first from pride, and next from detraction and rash judgement of others, shewing thereby that the latter is a proof of the former, that is, detraction of pride,
It would also stop their mouths from speaking evil one of Another, which is the very next direction which the Apostle James gives After that of humbling themselves in the sighed of God, whilst he dehorts First from pride, and next from detraction and rash judgement of Others, showing thereby that the latter is a proof of the former, that is, detraction of pride,
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This is that which these converts (being in heart pricked) desire in the first place to be directed in, saying What shall we doe? So Paul, Acts 9.6. the Jaylor, Acts 16.30.
This is that which these converts (being in heart pricked) desire in the First place to be directed in, saying What shall we do? So Paul, Acts 9.6. the Jailor, Acts 16.30.
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So the Jewes of all sorts whose heart John the Baptist touched, Luke 3.9, 10, 11, 12, — 14. So the Prophet Isaiah, once tamed by the vision of the Lord in his glory,
So the Jews of all sorts whose heart John the Baptist touched, Lycia 3.9, 10, 11, 12, — 14. So the Prophet Isaiah, once tamed by the vision of the Lord in his glory,
In a word, an humble heart is a tender and pliable heart, and till it be humbled, pricked, broken and contrite, it is not fit for instruction or to receive the impressions of grace, which it repels and resists;
In a word, an humble heart is a tender and pliable heart, and till it be humbled, pricked, broken and contrite, it is not fit for instruction or to receive the impressions of grace, which it repels and resists;
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like soft waxe, yeelds to the impressions of his word and grace, and frames, like metall being once made liquid, to the mould, and obeyes that form of doctrine which is delivered to it, or as the phrase is, into which it, or ye, saith the Apostle, were or are delivered. This is the end why God humbles us and we should humble our selves,
like soft wax, yields to the impressions of his word and grace, and frames, like metal being once made liquid, to the mould, and obeys that from of Doctrine which is Delivered to it, or as the phrase is, into which it, or you, Says the Apostle, were or Are Delivered. This is the end why God humbles us and we should humble our selves,
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and 11. First, Be not stiffenecked as your fathers were, but yeeld your selves unto the Lord, &c. Then — divers of Asher, &c. humbled themselves, and came to Jerusalem, to renue their Covenant there,
and 11. First, Be not Stiffnecked as your Father's were, but yield your selves unto the Lord, etc. Then — diverse of Asher, etc. humbled themselves, and Come to Jerusalem, to renew their Covenant there,
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As contrariwise why walk not men in the waies of the Lord, but because they are not humbled before him? thus of the Idolatrous captived Jews it is said, They are not humbled, (or as it is in the Hebrew) contrite even unto this day,
As contrariwise why walk not men in the ways of the Lord, but Because they Are not humbled before him? thus of the Idolatrous captived jews it is said, They Are not humbled, (or as it is in the Hebrew) contrite even unto this day,
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He had judgements denounced, and enough said unto him to break his hard heart, but his heart remaining still hard, received no impression from the Word,
He had Judgments denounced, and enough said unto him to break his hard heart, but his heart remaining still hard, received no impression from the Word,
as an humble and truly contrite heart will do, which yeelds presently to the Word according to the nature of it, it melts at promises; trembles at threatnings, yeelds obedience to commands, &c. Yea the greatest cause of its sorrow is to find so much hardness of heart in it selfe,
as an humble and truly contrite heart will do, which yields presently to the Word according to the nature of it, it melts At promises; trembles At threatenings, yields Obedience to commands, etc. Yea the greatest cause of its sorrow is to find so much hardness of heart in it self,
so much corruption in it, that it cannot do the good it would do, but that it doth that which otherwise it hateth, it was with Paul, who therefore cried out, O wretched man that I am, &c. Mens sorrow then for sin may he judged of by their readiness or unreadiness to obey God in all things,
so much corruption in it, that it cannot do the good it would do, but that it does that which otherwise it hates, it was with Paul, who Therefore cried out, Oh wretched man that I am, etc. Mens sorrow then for since may he judged of by their readiness or unreadiness to obey God in all things,
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True Contrition at the first so fits and disposeth the heart, that ever after it shewes it self willing and ready to hear what God will say unto it, and accordingly to do it;
True Contrition At the First so fits and Disposeth the heart, that ever After it shows it self willing and ready to hear what God will say unto it, and accordingly to do it;
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even Gods dearest children, who so often and so much complaine of their hard hearts, Isai. 63.17. O Lord why hast thou hardned our hearts from thy fear!
even God's dearest children, who so often and so much complain of their hard hearts, Isaiah 63.17. Oh Lord why hast thou hardened our hearts from thy Fear!
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How much more then will it concern others to try themselves hereby who are so ready to be deceived in this point, mourning not to God but to themselves, and therefore hypocritically.
How much more then will it concern Others to try themselves hereby who Are so ready to be deceived in this point, mourning not to God but to themselves, and Therefore hypocritically.
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HAving now spoken to mourners or to such as at least pretend to mourn, and that by way of Caveat more briefly, as also more largely by way of Counsell, we must speak a word or two of Comfort to such as upon Triall doe find themselves truly and sincerely to have mourned,
HAving now spoken to mourners or to such as At least pretend to mourn, and that by Way of Caveat more briefly, as also more largely by Way of Counsel, we must speak a word or two of Comfort to such as upon Trial do find themselves truly and sincerely to have mourned,
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The very spirit of bondage, (as Gods spirit is called in that it discovers sin and misery and affects the heart therewith) is in that regard, a gift, which we are said to receive, how much more when it proves also a spirit of Adoption? And if a gift, yea a saving gift, what cause of thankfulness have such, seeing God might have left them in a senceless blockishness to perish therein for ever,
The very Spirit of bondage, (as God's Spirit is called in that it discovers since and misery and affects the heart therewith) is in that regard, a gift, which we Are said to receive, how much more when it Proves also a Spirit of Adoption? And if a gift, yea a Saving gift, what cause of thankfulness have such, seeing God might have left them in a senseless blockishness to perish therein for ever,
or otherwise to stick in themselves and so utterly to despair? how ought such to rejoyce in this so great a testimony of his goodness and mercy to them? Such as so sorrow, shall not sorrow alwaies:
or otherwise to stick in themselves and so utterly to despair? how ought such to rejoice in this so great a testimony of his Goodness and mercy to them? Such as so sorrow, shall not sorrow always:
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God hath promised them comfort, God himself will dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
God hath promised them Comfort, God himself will dwell with him that is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones.
How true is it even in regard of inward joy in God after trouble for sin, which is said and promised, Isa. 29.19. The meek shall increase their joy in the Lord, and the poor among men shall rejoyce in the holy one of Israel.
How true is it even in regard of inward joy in God After trouble for since, which is said and promised, Isaiah 29.19. The meek shall increase their joy in the Lord, and the poor among men shall rejoice in the holy one of Israel.
God may shew himself terrible to thee, but no otherwise then Joseph shewed himself rough to his brethren with purpose to reveal himself as a loving brother, yea father unto them.
God may show himself terrible to thee, but not otherwise then Joseph showed himself rough to his brothers with purpose to reveal himself as a loving brother, yea father unto them.
as we see in the world destroyed by water, and are told of like destruction to befall such by fire in the end of the world, 1 Thes. 5.3. so contrariwise terrours upon a due apprehension and acknowledgement of deserved wrath, is a sign no such thing shall come upon us.
as we see in the world destroyed by water, and Are told of like destruction to befall such by fire in the end of the world, 1 Thebes 5.3. so contrariwise terrors upon a due apprehension and acknowledgement of deserved wrath, is a Signen no such thing shall come upon us.
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3 Hath God smitten thee in thy conscience for sin? he will also binde thee up, Hos. 6.1, 2. his rod (even smiting) comforts, Psal. 23.4. he will not break the bruised reed:
3 Hath God smitten thee in thy conscience for since? he will also bind thee up, Hos. 6.1, 2. his rod (even smiting) comforts, Psalm 23.4. he will not break the Bruised reed:
I will binde up that which was broken, saith the Lord, and will strengthen that which was sicke, Ezek. 36. ver. 16 4 Art thou burthened in conscience for sin? God and Christ thereby calleth thee to him, that coming thou mayst finde ease, Matth. 11.28.
I will bind up that which was broken, Says the Lord, and will strengthen that which was sick, Ezekiel 36. ver. 16 4 Art thou burdened in conscience for since? God and christ thereby calls thee to him, that coming thou Mayest find ease, Matthew 11.28.
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Here, light and joy is sown for them, Psal. 97.11. but they that sow in tears (especially of true contrition) shall reap in joy, Psal. 126.5. The ground of all this is Christ, who by vertue of his office hath suffered that sorrow which is properly due for our sin;
Here, Light and joy is sown for them, Psalm 97.11. but they that sow in tears (especially of true contrition) shall reap in joy, Psalm 126.5. The ground of all this is christ, who by virtue of his office hath suffered that sorrow which is properly due for our since;
and so, though he look we should some way be sensible of our sin and ill-deservings for speciall ends (such as long since have been named;) yet all our sorrows come to be sweetned to us,
and so, though he look we should Some Way be sensible of our since and ill-deservings for special ends (such as long since have been nam;) yet all our sorrows come to be sweetened to us,
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and are made harbingers of much joy and comfort to us, according to that promise in Isa. 61.1, 2, 3. which Christ made his Text when he began to preach the Gospel, Luke 4.18. saying, The Spirit of the Lord God is upon me, because the Lord hath annoynted me to preach good tidings to the meek (or, the Gospel to the poor, as Luk. 4.18.) he hath sent me to binde up (or, to heal ) the broken-hearted, to proclaim libertie (or, to preach deliverance ) to the captives, (and recovering of sight to the blinde) and the opening of the prison to them that are bound, (or, to set at liberty them that are bruised;
and Are made harbingers of much joy and Comfort to us, according to that promise in Isaiah 61.1, 2, 3. which christ made his Text when he began to preach the Gospel, Lycia 4.18. saying, The Spirit of the Lord God is upon me, Because the Lord hath anointed me to preach good tidings to the meek (or, the Gospel to the poor, as Luk. 4.18.) he hath sent me to bind up (or, to heal) the brokenhearted, to proclaim liberty (or, to preach deliverance) to the captives, (and recovering of sighed to the blind) and the opening of the prison to them that Are bound, (or, to Set At liberty them that Are Bruised;
to appoint unto them that mourn in Zion, to give them beauty for ashes, the oyl of joy for mourning, the garment of praise for the spirit of heavinesse, that they might be called trees of righteousnesse, the planting of the Lord, that he might be glorified.
to appoint unto them that mourn in Zion, to give them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Here we see is meeknesse and povertie, broken-heartednesse and captivity, blindnesse, restraint and bruisednesse, thraldome and debt (implyed), mourning, ashes, and the spirit of heavinesse;
Here we see is meekness and poverty, Broken-heartedness and captivity, blindness, restraint and bruisedness, thraldom and debt (employed), mourning, Ashes, and the Spirit of heaviness;
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but that they who are intended for trees of righteousnesse, and the planting of the Lord, might thus have their roots well fastned, be deeply and truly humbled and made low in their own eys, that God and Christ might be glorified both in his mercy, and by their greater fruitfulness;
but that they who Are intended for trees of righteousness, and the planting of the Lord, might thus have their roots well fastened, be deeply and truly humbled and made low in their own eyes, that God and christ might be glorified both in his mercy, and by their greater fruitfulness;
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Now Christ (who sweetens all such sorrow to his people, and hath tasted, and so taken from us the bitternesse of the same) as he was sent and annoynted to preach such good tidings;
Now christ (who sweetens all such sorrow to his people, and hath tasted, and so taken from us the bitterness of the same) as he was sent and anointed to preach such good tidings;
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It now remains that we briefly conclude this large Argument of true Compunction and contrition of heart with a fourth sort of Uses, which more generally do concern All.
It now remains that we briefly conclude this large Argument of true Compunction and contrition of heart with a fourth sort of Uses, which more generally do concern All.
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this the happy end and issue of their mourning, by which method and in which order God brings his to grace and glory, It teacheth and instructs us all how to carry our selves,
this the happy end and issue of their mourning, by which method and in which order God brings his to grace and glory, It Teaches and instructs us all how to carry our selves,
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so that till they see and apprehend some beams of his goodnesse and mercy thorow such thick clouds as stand between them and him, they can finde comfort in no earthly thing, they cannot frame to their company, to laugh or to be merry with them;
so that till they see and apprehend Some beams of his Goodness and mercy thorough such thick Clouds as stand between them and him, they can find Comfort in no earthly thing, they cannot frame to their company, to laugh or to be merry with them;
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and wholly, and onely seek after some sense of Gods love and mercy, that they neither can be sociable with others, no nor yet (for the while) minde the works of their particular callings,
and wholly, and only seek After Some sense of God's love and mercy, that they neither can be sociable with Others, no nor yet (for the while) mind the works of their particular callings,
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But what? shall we, in such case, uncharitably and unmercifully censure, judge and condemn them? shall we disdain, cast them off, despise and contemn them? God forbid.
But what? shall we, in such case, uncharitably and unmercifully censure, judge and condemn them? shall we disdain, cast them off, despise and contemn them? God forbid.
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and it will be expected from them, that they First, shew pity and compassion to such distressed souls, seeing none can do that better then such as have had experience of the like in themselves:
and it will be expected from them, that they First, show pity and compassion to such distressed Souls, seeing none can do that better then such as have had experience of the like in themselves:
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as having tasted of Christs compassion towards them, who being in all points tempted like as wee are (yet without sin) is touched with a feeling of our infirmities:
as having tasted of Christ compassion towards them, who being in all points tempted like as we Are (yet without since) is touched with a feeling of our infirmities:
2 That they in pity and compassion, do mourn with them and for them, that God may (according to his promise) restore comforts to them, and to their mourners, Isa. 57.18.
2 That they in pity and compassion, doe mourn with them and for them, that God may (according to his promise) restore comforts to them, and to their mourners, Isaiah 57.18.
Thirdly, That they by good and comfortable words seek to comfort them which are in any trouble, by the comfort wherewith they themselves are comforted of God, 2 Cor. 1.3, 4. Fourthly, That at least they pray for them to him who is the Father of mercies,
Thirdly, That they by good and comfortable words seek to Comfort them which Are in any trouble, by the Comfort wherewith they themselves Are comforted of God, 2 Cor. 1.3, 4. Fourthly, That At least they pray for them to him who is the Father of Mercies,
2. All others are also taught, First, To pity (if pity may be expected from them) those they see to be dejected, troubled in conscience, and groaning under Gods hand.
2. All Others Are also taught, First, To pity (if pity may be expected from them) those they see to be dejected, troubled in conscience, and groaning under God's hand.
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Howsoever, their case is pitious, and cals for pity at all hands, seeing it is some comfort to distressed souls to be pitied by such as have no power to help them.
Howsoever, their case is piteous, and calls for pity At all hands, seeing it is Some Comfort to distressed Souls to be pitied by such as have no power to help them.
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Secondly, Far be it then for any, in stead of shewin pity, to persecute, condemn, and censure for hypocrites or otherwise, those whom they see to labour under the burthen of inward and spirituall affliction, or of Gods displeasure.
Secondly, far be it then for any, in stead of shewin pity, to persecute, condemn, and censure for Hypocrites or otherwise, those whom they see to labour under the burden of inward and spiritual affliction, or of God's displeasure.
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They that sit in the gate speak against me, and I was the song of the drunkards, Psal. 69.7, 8, 9, 10, 11, 12. Thus it is indeed with men pricked in heart,
They that fit in the gate speak against me, and I was the song of the drunkards, Psalm 69.7, 8, 9, 10, 11, 12. Thus it is indeed with men pricked in heart,
and humbled in soul under Gods hand, that profane and wicked men, of all sorts and ranks, look on them as on monsters, wondering that they run not with them, as formerly, to the same excesse of riot,
and humbled in soul under God's hand, that profane and wicked men, of all sorts and ranks, look on them as on monsters, wondering that they run not with them, as formerly, to the same excess of riot,
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and they that are mad against me are sworn against me, Psalm 102.4, 5, 6, 7, 8. Thus we see and in experience finde, that if any, being struck and savingly wounded in spirit by God, withdraw himself into his closet, sit alone and keep silence,
and they that Are mad against me Are sworn against me, Psalm 102.4, 5, 6, 7, 8. Thus we see and in experience find, that if any, being struck and savingly wounded in Spirit by God, withdraw himself into his closet, fit alone and keep silence,
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and so care not what reproach they lay upon him, jeering and upbraiding them with their much and often hearing of Gods word, saying in effect, " I hope you have enough now of " hearing,
and so care not what reproach they lay upon him, jeering and upbraiding them with their much and often hearing of God's word, saying in Effect, " I hope you have enough now of " hearing,
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and (good souls) they shall be upbraided therewith, and in stead of being pitied, prayed for and comforted, they shall be censured as distracted, out of their wits,
and (good Souls) they shall be upbraided therewith, and in stead of being pitied, prayed for and comforted, they shall be censured as distracted, out of their wits,
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Now concerning such censurers, scoffers and upbraiders of humbled and dejected Christians, I must let them know from God, that First, They are men without mercy, without humanity and naturall affection;
Now Concerning such censurers, scoffers and upbraiders of humbled and dejected Christians, I must let them know from God, that First, They Are men without mercy, without humanity and natural affection;
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yea their very enemies beasts: Thou shalt not, saith the Lord, see thy brothers Asses, (the Asse of him that hateth thee) or his Ox fall down by the way,
yea their very enemies beasts: Thou shalt not, Says the Lord, see thy Brother's Asses, (the Ass of him that hates thee) or his Ox fallen down by the Way,
This made him threaten destruction to Edom for their want of commiseration to their brother Jacob: Thou shouldest not have looked on the day of thy brother, — neither shouldest thou have spoken proudly in the day of distresse — What follows? As thou hast done, it shall be done unto thee;
This made him threaten destruction to Edom for their want of commiseration to their brother Jacob: Thou Shouldst not have looked on the day of thy brother, — neither Shouldst thou have spoken proudly in the day of distress — What follows? As thou hast done, it shall be done unto thee;
thy reward shall return upon thine own head, O bad. v. 12, 15. And saith James: He shall have judgement without mercy that hath shewed no mercy, Jam. 2. ver. 23. God will meet with such;
thy reward shall return upon thine own head, Oh bad. v. 12, 15. And Says James: He shall have judgement without mercy that hath showed no mercy, Jam. 2. ver. 23. God will meet with such;
These here also being pricked in heart, cried out, they minded nothing but mercy, they no longer regarded their great Rabbies, the learned Scribes, Pharisees and Priests; they desire the company of the despised Apostles, and seek their comfort only from them.
These Here also being pricked in heart, cried out, they minded nothing but mercy, they no longer regarded their great Rabbies, the learned Scribes, Pharisees and Priests; they desire the company of the despised Apostles, and seek their Comfort only from them.
Thus as Simeon and Levi brethren in iniquity, set upon the Shechemites, when they were sore the third day after their Circumcision (for then wounds prove most painfull) and as Amalek met the Israelites by the way, and smote the hindmost of them,
Thus as Simeon and Levi brothers in iniquity, Set upon the Shechemites, when they were soar the third day After their Circumcision (for then wounds prove most painful) and as Amalek met the Israelites by the Way, and smote the hindmost of them,
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So the Divel stirres up his instruments to lay more load upon such as are laden with their sins by discouragements, mockings, revilings and reproaches,
So the devil stirs up his Instruments to lay more load upon such as Are laden with their Sins by discouragements, mockings, revilings and Reproaches,
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Thus oftentimes parents, masters, and dear friends otherwise, seeing their children, servants, or worldly friends to come into the aforesaid condition, what by taunts, mocks,
Thus oftentimes Parents, Masters, and dear Friends otherwise, seeing their children, Servants, or worldly Friends to come into the aforesaid condition, what by taunts, mocks,
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And doubtlesse many are near lost, if not altogether, (after some beginnings and hope given) by the discouragements of such as should not only approve of them,
And doubtless many Are near lost, if not altogether, (After Some beginnings and hope given) by the discouragements of such as should not only approve of them,
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Fourthly, Let such know that they are far from Christs mercifull disposition, who binds up the broken hearted, who will not break the bruised reed, nor quench the smoaking flax:
Fourthly, Let such know that they Are Far from Christ merciful disposition, who binds up the broken hearted, who will not break the Bruised reed, nor quench the smoking flax:
Seest thou then such a contrite one, whose spirit is cast down? know he is one whose heart thus pricked and pierced is a preparing and fitting to be a Temple,
See thou then such a contrite one, whose Spirit is cast down? know he is one whose heart thus pricked and pierced is a preparing and fitting to be a Temple,
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LAstly, to conclude all, Be we again exhorted all of us, to be so far from condemning this mournful disposition in others, that we rather conceive it needfull and necessary for our selves;
LAstly, to conclude all, Be we again exhorted all of us, to be so Far from condemning this mournful disposition in Others, that we rather conceive it needful and necessary for our selves;
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And it is a disposition not only such as befits the times, it being the time of Jacobs trouble, and of the Churches miseries in many parts of the world,
And it is a disposition not only such as befits the times, it being the time of Jacobs trouble, and of the Churches misery's in many parts of the world,
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Why? Though to other men they be as gods, yet to God whom by their sin they offend, they are but men; and it is the great God they are to deal withall,
Why? Though to other men they be as God's, yet to God whom by their since they offend, they Are but men; and it is the great God they Are to deal withal,
2. Rich men (if they be as yet unhumbled) are called on to weep and howl, (their danger being so great and their salvation so difficult) by being told what else in the end will befall them, Jam. 5.1, 2, &c. 3. And poor men should strive to be also poor in spirit, their outward poverty and wants inviting them thereunto, as we see in the Prodigall, whose poverty and wants (though deeper matters be implied) humbled him and sent him home unto (God) his Father.
2. Rich men (if they be as yet unhumbled) Are called on to weep and howl, (their danger being so great and their salvation so difficult) by being told what Else in the end will befall them, Jam. 5.1, 2, etc. 3. And poor men should strive to be also poor in Spirit, their outward poverty and Wants inviting them thereunto, as we see in the Prodigal, whose poverty and Wants (though Deeper matters be implied) humbled him and sent him home unto (God) his Father.
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they should make use of, and maintain that naturall tenderness which is in them, least by time and continuance in sin, they grow more sencelesse and hard-hearted.
they should make use of, and maintain that natural tenderness which is in them, lest by time and Continuance in since, they grow more senseless and hardhearted.
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and as being in all probability nearer either heaven or (if they have not formerly mourned) hell, and the everlasting torments thereof, which cannot otherwise be prevented but by timely sorrow here on earth.
and as being in all probability nearer either heaven or (if they have not formerly mourned) hell, and the everlasting torments thereof, which cannot otherwise be prevented but by timely sorrow Here on earth.
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Let your laughter (your carnall rejoycing) saith he, be turned to mourning, (let it be the matter of your sorrow that you have so carnally rejoyced,) and your joy to heaviness.
Let your laughter (your carnal rejoicing) Says he, be turned to mourning, (let it be the matter of your sorrow that you have so carnally rejoiced,) and your joy to heaviness.
But are we Christians, are we members of Christ? Then weeping and mourning will well become and befit us, that we may be conformable to him our Head in his death and sufferings here,
But Are we Christians, Are we members of christ? Then weeping and mourning will well become and befit us, that we may be conformable to him our Head in his death and sufferings Here,
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yet sorrow we must, not by way of satisfaction, but of sympathie, and so far only as by tasting the bitterness of our own sin, we may not only so far suffer with him,
yet sorrow we must, not by Way of satisfaction, but of Sympathy, and so Far only as by tasting the bitterness of our own since, we may not only so Far suffer with him,
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but feel and expresse the more joy and thankfulnesse to him who drunke the very dregs of that cup of trembling and of wrath, which we should have been made to swallow down, (as shall the damned who now by not sorrowing in time, lose the benefit of Christs death and sufferings) but whereof we, who are now touched and pricked in heart for our sins, do only sip and taste a little.
but feel and express the more joy and thankfulness to him who drunk the very dregs of that cup of trembling and of wrath, which we should have been made to swallow down, (as shall the damned who now by not sorrowing in time, loose the benefit of Christ death and sufferings) but whereof we, who Are now touched and pricked in heart for our Sins, do only sip and taste a little.
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and when we have got them, to keep and preserve them so in and by the frequent use of the same and other like means, and holy exercises of prayer, meditation, hearing, reading, conference with such as have been humbled;
and when we have god them, to keep and preserve them so in and by the frequent use of the same and other like means, and holy exercises of prayer, meditation, hearing, reading, conference with such as have been humbled;
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IT hath already been considered what these Converts heard, and what they suffered; we must next consider what they said. And said unto Peter, &c. ] where (me thinks) I see them framing into true Christians,
IT hath already been considered what these Converts herd, and what they suffered; we must next Consider what they said. And said unto Peter, etc. ] where (me thinks) I see them framing into true Christians,
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and becoming like a well set and tuned clock; where the heart (which in them was pricked and moved) is like the master-wheel, moving by the weights of their own sin and of Gods wrath, not without some sense, allurement and hope of mercy:
and becoming like a well Set and tuned clock; where the heart (which in them was pricked and moved) is like the Master wheel, moving by the weights of their own since and of God's wrath, not without Some sense, allurement and hope of mercy:
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their tongue, like the bell, on which the hammer, after the moving of the first wheel, doth strike, which truely sheweth the inward disposition of the heart, and how it is affected;
their tongue, like the bell, on which the hammer, After the moving of the First wheel, does strike, which truly shows the inward disposition of the heart, and how it is affected;
for they being pricked in heart, said, What shall we do? here is heart, tongue and hand agreeing in a sweet harmony together in this first work of conversion:
for they being pricked in heart, said, What shall we do? Here is heart, tongue and hand agreeing in a sweet harmony together in this First work of conversion:
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as in our thankefulnesse towards God, where the heart must begin, and in the inward acknowledgement of Gods mercies and Attributes love God, Psal. 116.1. and the soul, yea all that is within (understanding, memory, will and affections) must praise him, Psal. 103.1.
as in our thankfulness towards God, where the heart must begin, and in the inward acknowledgement of God's Mercies and Attributes love God, Psalm 116.1. and the soul, yea all that is within (understanding, memory, will and affections) must praise him, Psalm 103.1.
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which is the end of all mercies, temporall, Psal. 105.43, 44, 45. Deut. 10.12, 13. and spirituall, Luke 1.74, 75. So God would have us perform duty to men,
which is the end of all Mercies, temporal, Psalm 105.43, 44, 45. Deuteronomy 10.12, 13. and spiritual, Lycia 1.74, 75. So God would have us perform duty to men,
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even to our enemies (much more to himself) as Matth. 5.44, 45. where you will finde both a Diligite of the heart, Love your enemies: a Benedicite of the tongue, Blesse them that curse you:
even to our enemies (much more to himself) as Matthew 5.44, 45. where you will find both a Diligite of the heart, Love your enemies: a Benedicite of the tongue, Bless them that curse you:
It was a good signe that they were rightly and savingly pricked in heart, when in this humble and loving manner they spake unto the Apostles, sought direction from them,
It was a good Signen that they were rightly and savingly pricked in heart, when in this humble and loving manner they spoke unto the Apostles, sought direction from them,
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as indeed the greatest evils always are such as men are least sensible of, as the heathen Philosopher instanceth in ignorance, folly, injustice, &c. Now that Gods word and grace began secretly to put some life into them,
as indeed the greatest evils always Are such as men Are least sensible of, as the heathen Philosopher Instanceth in ignorance, folly, injustice, etc. Now that God's word and grace began secretly to put Some life into them,
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so where faith is in the heart, there wil be confession of faith in the mouth, Rom. 10.10. where the heart boyleth, bubleth up, or as we English it, enditeth a good matter, there the tongue will be the pen of a ready writer, Psal. 45.1. The mouth of the righteous speaketh wisdome, and his tongue taketh of judgement:
so where faith is in the heart, there will be Confessi of faith in the Mouth, Rom. 10.10. where the heart boileth, bubbleth up, or as we English it, enditeth a good matter, there the tongue will be the pen of a ready writer, Psalm 45.1. The Mouth of the righteous speaks Wisdom, and his tongue Takes of judgement:
by these words of theirs confessing (as hath been said) their sins, and finding like mercy, ver. 38. On the other hand, Cain being pricked in heart and conscience for his bloody sin, doth also speak and utter;
by these words of theirs confessing (as hath been said) their Sins, and finding like mercy, ver. 38. On the other hand, Cain being pricked in heart and conscience for his bloody since, does also speak and utter;
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being cut to the heart, gnashed upon Stephen with their teeth, and uttered words of desperate rage and madnesse, crying out with a loud voice, — and stoning him, v. 57. And howsoever in affliction the tongue sometime belie the heart, as in the grosser hypocrite,
being Cut to the heart, gnashed upon Stephen with their teeth, and uttered words of desperate rage and madness, crying out with a loud voice, — and stoning him, v. 57. And howsoever in affliction the tongue sometime belie the heart, as in the grosser hypocrite,
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The reason of all this is that sincerity and integrity which is in the heart of those whom God doth soundly touch, which is a single heart, not a heart and a heart,
The reason of all this is that sincerity and integrity which is in the heart of those whom God does soundly touch, which is a single heart, not a heart and a heart,
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Its a signe the hearts of many are but lightly pricked or touched with remorse for their sins, they do so little complain or make their moan to others, who may afford them ease by their counsell and good directions.
Its a Signen the hearts of many Are but lightly pricked or touched with remorse for their Sins, they do so little complain or make their moan to Others, who may afford them ease by their counsel and good directions.
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as also by the nature and quality of their discourse and speech, did shew the soundnesse, holinesse and integrity of their hearts within more then they do.
as also by the nature and quality of their discourse and speech, did show the soundness, holiness and integrity of their hearts within more then they do.
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but if their hearts within were so good (holy hearts, believing hearts, humble hearts, hungering hearts, zealous hearts) as they pretend, they would not be so tongue-tied as they are, either to God-ward, or towards others.
but if their hearts within were so good (holy hearts, believing hearts, humble hearts, hungering hearts, zealous hearts) as they pretend, they would not be so tongue-tied as they Are, either to Godward, or towards Others.
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If Gods word were in the heart of many Ministers, at least as a burning fire, they would soon grow weary with forbearing to preach and to speak in his Name, though his word should be made a reproach to them, and a derision daily.
If God's word were in the heart of many Ministers, At least as a burning fire, they would soon grow weary with forbearing to preach and to speak in his Name, though his word should be made a reproach to them, and a derision daily.
So if the hearts, whether of many Ministers or others, were truly pinched with sense of their own and peoples wants, they could not take up with bare generall forms of words in their seeming prayers,
So if the hearts, whither of many Ministers or Others, were truly pinched with sense of their own and peoples Wants, they could not take up with bore general forms of words in their seeming Prayers,
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Such as complain that for any expressions of their own, they are tongue-tied in Prayer, let them strive to get better hearts, sensible hearts, sanctified hearts, hearts full of the spirit of God, which is a spirit of grace and of supplication: Zech. 12.10. for were they full of it, they would otherwise vent themselves then they do:
Such as complain that for any expressions of their own, they Are tongue-tied in Prayer, let them strive to get better hearts, sensible hearts, sanctified hearts, hearts full of the Spirit of God, which is a Spirit of grace and of supplication: Zechariah 12.10. for were they full of it, they would otherwise vent themselves then they do:
So many are, and some complain, that they are not so profitable in discourse and in private conversation with others by holy conference as they should be, by instructing, exciting, exhorting, encouraging of others,
So many Are, and Some complain, that they Are not so profitable in discourse and in private Conversation with Others by holy conference as they should be, by instructing, exciting, exhorting, encouraging of Others,
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or in duties and profession of love towards others, this is a lying tongue, a deceitfull tongue, as Psalm 109.2. and 120.2, 3. Psal. 50.19. and 52.2, — 4. such as God will cut out;
or in duties and profession of love towards Others, this is a lying tongue, a deceitful tongue, as Psalm 109.2. and 120.2, 3. Psalm 50.19. and 52.2, — 4. such as God will Cut out;
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a signe of a gross hypocrite, and of a fool, Prov. 10.18, -20 Such dissembling with God and man argues abundance of wickedness in the heart, which if it were truly and sincerely affected, would without all simulation and dissimulation accordingly vent it self to others,
a Signen of a gross hypocrite, and of a fool, Curae 10.18, -20 Such dissembling with God and man argues abundance of wickedness in the heart, which if it were truly and sincerely affected, would without all simulation and dissimulation accordingly vent it self to Others,
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as it did in these here, who being soundly and savingly pricked in heart and humbled, did in all humility, meekness and reverence to the Apostles of Christ,
as it did in these Here, who being soundly and savingly pricked in heart and humbled, did in all humility, meekness and Reverence to the Apostles of christ,
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so thy joy and comfort shall be seasonable, and not over-hasty, as it is in many hypocrites, signified by the stony ground, who immediately without any touch of conscience or true humiliation going before, receive the word with joy: Matth. 13.20. The Observation hence is;
so thy joy and Comfort shall be seasonable, and not overhasty, as it is in many Hypocrites, signified by the stony ground, who immediately without any touch of conscience or true humiliation going before, receive the word with joy: Matthew 13.20. The Observation hence is;
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as we see here in Paul, Acts 8. and in the jaylor, Acts 16. and in King Josiah, 2 Chr. 34.19, 20, 21. Its not enough that a man be sensible of his pain,
as we see Here in Paul, Acts 8. and in the jailor, Acts 16. and in King Josiah, 2 Christ 34.19, 20, 21. Its not enough that a man be sensible of his pain,
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or as a bone dislocated or out of joynt, the longer the setting of it is forborn, the cure and setting of it will be with much greater pain to the Patient, and with much more difficultie;
or as a bone dislocated or out of joint, the longer the setting of it is forborn, the cure and setting of it will be with much greater pain to the Patient, and with much more difficulty;
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and to be carried away by many occasions and worldly affairs, when sin newly committed is better known and remembred with all the aggravating circumstances of it:
and to be carried away by many occasions and worldly affairs, when since newly committed is better known and remembered with all the aggravating Circumstances of it:
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some through pride and love to their sins which they will (though inwardly they smart for them) desire to hide under their tongues as sweet morsels, till at length they become as the gall of Aspes within them, Job 20.11, 12. They would be comforted,
Some through pride and love to their Sins which they will (though inwardly they smart for them) desire to hide under their tongues as sweet morsels, till At length they become as the Gall of Asps within them, Job 20.11, 12. They would be comforted,
if not sooner, they are so overwhelmed with horror and despair (and that by Gods just judgement) that all the spirituall Physitians in the Town or City, can afford them no true comfort or ease.
if not sooner, they Are so overwhelmed with horror and despair (and that by God's just judgement) that all the spiritual Physicians in the Town or city, can afford them no true Comfort or ease.
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whereby at length they are forced (through Gods goodness to them) to give vent to the fire, to seek ease to their consciences by acknowledgement of their sin to God,
whereby At length they Are forced (through God's Goodness to them) to give vent to the fire, to seek ease to their Consciences by acknowledgement of their since to God,
This was Davids case, Psal. 32.3, 4.5. This may teach such, when with these converts here they are inwardly smitten and pricked in their heart, to take heed of bleeding inwardly, which is ever dangerous;
This was Davids case, Psalm 32.3, 4.5. This may teach such, when with these converts Here they Are inwardly smitten and pricked in their heart, to take heed of bleeding inwardly, which is ever dangerous;
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2. A more generall Use is for hearers, whose consciences doubtless are often touched, so that whilest with Felix they hear discourses of righteousnesse, temperance,
2. A more general Use is for hearers, whose Consciences doubtless Are often touched, so that whilst with Felix they hear discourses of righteousness, temperance,
Now what should they do in this case? Shall they with Felix shuffle off the businesse, this great and weighty work till they have a convenient season? God forbid;
Now what should they do in this case? Shall they with Felix shuffle off the business, this great and weighty work till they have a convenient season? God forbid;
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For as when the Angel (Joh. 5.4.) went down at a certain season into the pool of Bethesda, and troubled the water, whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had:
For as when the Angel (John 5.4.) went down At a certain season into the pool of Bethesda, and troubled the water, whosoever then First After the troubling of the water stepped in, was made Whole of whatsoever disease he had:
and troubles the conscience, to procrastinate or put all off to another season, till sickness, dispatch of other business, old age or time of death, is desperately to neglect a mans self and soul.
and Troubles the conscience, to procrastinate or put all off to Another season, till sickness, dispatch of other business, old age or time of death, is desperately to neglect a men self and soul.
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and thy heart pierced, so soon (after hearing) retire thy self into thy closet, withdraw thy self from vain company, examine wel thy conscience, help to drive and strike home these nails to the head;
and thy heart pierced, so soon (After hearing) retire thy self into thy closet, withdraw thy self from vain company, examine well thy conscience, help to drive and strike home these nails to the head;
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defer not to step in presently for cure into these waters which are healing; look up forthwith being thus stung, to Christ, figured by the brazen Serpent;
defer not to step in presently for cure into these waters which Are healing; look up forthwith being thus stung, to christ, figured by the brazen Serpent;
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Learn of Paul, who not only at his first conversion, being struck and charged in conscience, with his sin of persecuting of Christ in his members, sought to Christ for direction;
Learn of Paul, who not only At his First conversion, being struck and charged in conscience, with his since of persecuting of christ in his members, sought to christ for direction;
but afterward having some sting, prick and thorn left sticking in him, deferred not, but early and late sought to Christ by earnest prayer to have it plucked out,
but afterwards having Some sting, prick and thorn left sticking in him, deferred not, but early and late sought to christ by earnest prayer to have it plucked out,
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Now these here are to be considered in a threefold relation: 1. To God, as his messengers or as the Apostles of Christ. 2. To these converts, and as the same that wounded them. 3. To some of these again,
Now these Here Are to be considered in a threefold Relation: 1. To God, as his messengers or as the Apostles of christ. 2. To these converts, and as the same that wounded them. 3. To Some of these again,
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as being the same who formerly had beene neglected, yea mocked and derided by them. 1. These here sought unto are the Apostles of Christ, Peter and the rest:
as being the same who formerly had been neglected, yea mocked and derided by them. 1. These Here sought unto Are the Apostles of christ, Peter and the rest:
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1. These Apostles here were properly the eleven (with Matthias added unto them by lot in the room of Judas, Acts 1.16.) who were immediatly chosen and called by Christ,
1. These Apostles Here were properly the eleven (with Matthias added unto them by lot in the room of Judas, Acts 1.16.) who were immediately chosen and called by christ,
whilst he remained on earth, Matth. 10.2, 3, 4, &c. First, specially to preach to the Jewes only or to the lost sheep of the house of Israel, vers. 5, 6, 7. to prepare them to receive Christ himselfe and his doctrine;
while he remained on earth, Matthew 10.2, 3, 4, etc. First, specially to preach to the Jews only or to the lost sheep of the house of Israel, vers. 5, 6, 7. to prepare them to receive christ himself and his Doctrine;
whilest the Holy Ghost was in visible manner poured out upon them, and they thus solemnly inaugurated, ordained and declared to be the Apostles of Christ,
whilst the Holy Ghost was in visible manner poured out upon them, and they thus solemnly inaugurated, ordained and declared to be the Apostles of christ,
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These were to be speciall witnesses of Christs Resurrection, and Ambassadors sent of him into the whole world, there to plant Churches, being immediatly inspired by the Holy Ghost both to teach and write,
These were to be special Witnesses of Christ Resurrection, and ambassadors sent of him into the Whole world, there to plant Churches, being immediately inspired by the Holy Ghost both to teach and write,
so that their doctrine (now written) was to be the only Canon and rule of all Christian doctrine and religion to the end of the world, who had speciall gifts of miracles to confirm the same;
so that their Doctrine (now written) was to be the only Canon and Rule of all Christian Doctrine and Religion to the end of the world, who had special Gifts of Miracles to confirm the same;
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so to preach the Gospel and to administer the Sacraments, ceaseth not, but is to continue in such as succeed them therein, to the end of the world, Mat. 28.19, 20. God promising the direction and assistance of his Spirit, to them and to all such as shall teach the same doctrine.
so to preach the Gospel and to administer the Sacraments, ceases not, but is to continue in such as succeed them therein, to the end of the world, Mathew 28.19, 20. God promising the direction and assistance of his Spirit, to them and to all such as shall teach the same Doctrine.
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These were they who by preaching Christ unto these Jewes, and by the extraordinary work of the holy Ghost now sent down upon them, pricked and wounded their consciences,
These were they who by preaching christ unto these Jews, and by the extraordinary work of the holy Ghost now sent down upon them, pricked and wounded their Consciences,
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Whence from their example men are taught, how to get ease to their wounded consciences, namely by having recourse to the messengers of God, and faithfull ministers of Christ:
Whence from their Exampl men Are taught, how to get ease to their wounded Consciences, namely by having recourse to the messengers of God, and faithful Ministers of christ:
Quest. Why did not these here seek to their own Rabbines, to the chief Priests, learned Scribes, devout and zealous Pharisees, (as they would be taken) who sate in Moses seat? Answ. Alas!
Quest. Why did not these Here seek to their own Rabbis, to the chief Priests, learned Scribes, devout and zealous Pharisees, (as they would be taken) who sat in Moses seat? Answer Alas!
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They could expect poor comfort or direction from them whom they saw to be in the same condemnation with themselves, and the crucifiers of Christ more then they were.
They could expect poor Comfort or direction from them whom they saw to be in the same condemnation with themselves, and the crucifiers of christ more then they were.
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They might consider what little comfort Judas in the distresse of his conscience found from them, he might go hang himself for any comfort they either could or would give him;
They might Consider what little Comfort Judas in the distress of his conscience found from them, he might go hang himself for any Comfort they either could or would give him;
Such as make no conscience at all of sin (unlesse in hypocrisie like themselves, who Matth. 27.6. seemed to make some conscience of putting into their Treasury the price of blood, but none at all of taking it out) such I say are fittest for their turnes.
Such as make no conscience At all of since (unless in hypocrisy like themselves, who Matthew 27.6. seemed to make Some conscience of putting into their Treasury the price of blood, but none At all of taking it out) such I say Are Fittest for their turns.
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1. This comfort and cure of Consciences is originally only in God and Christ, that good Samaritan who was sent to heal the broken in heart, as we have heard out of Isai. 61.1, 2, &c. and Luke 4.18, 19. Yet thus he is not alwaies in person,
1. This Comfort and cure of Consciences is originally only in God and christ, that good Samaritan who was sent to heal the broken in heart, as we have herd out of Isaiah 61.1, 2, etc. and Lycia 4.18, 19. Yet thus he is not always in person,
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So that those only (and they are rare) that dispense the Gospel most faithfully as the Ministers of Christ, in his name and according to his will and word, are they by whom Christ affords true and solid comfort to wounded consciences,
So that those only (and they Are rare) that dispense the Gospel most faithfully as the Ministers of christ, in his name and according to his will and word, Are they by whom christ affords true and solid Comfort to wounded Consciences,
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and by whow he refresheth the weary soul. See Job 33.19, 20. to 26. These and none but these have commission from him, and the power as to bind, so to loose, Mat. 16.19. John 20.23. Gods ordinance then is to be looked unto, who having appointed the preaching of the Gospel to the same end, hath also annexed his promise thereunto, where his word is faithfully dispensed:
and by whow he refresheth the weary soul. See Job 33.19, 20. to 26. These and none but these have commission from him, and the power as to bind, so to lose, Mathew 16.19. John 20.23. God's Ordinance then is to be looked unto, who having appointed the preaching of the Gospel to the same end, hath also annexed his promise thereunto, where his word is faithfully dispensed:
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and seek directions chiefly from Gods faithfull Ministers, not neglecting the advice of godly, faithful and experienced Christians. And here take heed:
and seek directions chiefly from God's faithful Ministers, not neglecting the Advice of godly, faithful and experienced Christians. And Here take heed:
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some seek to comfort themselves in the sight or thought of their gold and silver, store and abundance, which no more can cure these prickings of conscience,
Some seek to Comfort themselves in the sighed or Thought of their gold and silver, store and abundance, which no more can cure these prickings of conscience,
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and to the bodily Physician, with neglect of the spirituall, as King Asa: some will send thee to the god• of Ekron, with King Ahaziah, 2 King. 1.2. or to the witch of Endor, with King Saul in his great straits, 1 Sam. 28.15. But should not a people seek unto their God? for the living to the dead? &c. Isa. 8.19, 20. Some will direct thee to such Ministers of Antichrist as would heal a wounded conscience with Reasons, and not by the Word and promises thereof, who turn rather tormentors then Physicians, taking often (as a worthy Divine observes) advantage of the bruisedness of mens spirits to relieve them with false peace for their own worldly ends, inasmuch as a wounded spirit will part with any thing.
and to the bodily physician, with neglect of the spiritual, as King Asa: Some will send thee to the god• of Ekron, with King Ahaziah, 2 King. 1.2. or to the witch of Endor, with King Saul in his great straits, 1 Sam. 28.15. But should not a people seek unto their God? for the living to the dead? etc. Isaiah 8.19, 20. some will Direct thee to such Ministers of Antichrist as would heal a wounded conscience with Reasons, and not by the Word and promises thereof, who turn rather tormentors then Physicians, taking often (as a worthy Divine observes) advantage of the bruisedness of men's spirits to relieve them with false peace for their own worldly ends, inasmuch as a wounded Spirit will part with any thing.
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whereas not to know, or (as their phrase is) to unknow sin (that is, not to take such notice of sin as to be troubled in conscience for it, upon conceit of displeasing God thereby,
whereas not to know, or (as their phrase is) to unknow since (that is, not to take such notice of since as to be troubled in conscience for it, upon conceit of displeasing God thereby,
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But contrariwise: we build not men on duties, but on Gods free and gracious promises; which promises being yet made upon conditions, the conditions must not be excluded;
But contrariwise: we built not men on duties, but on God's free and gracious promises; which promises being yet made upon conditions, the conditions must not be excluded;
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but when we have done it, we must (and do) say, We are unprofitable servants; we have done that (by Gods blessing and powerfull grace) which was our duty to do, Luke 17.10.
but when we have done it, we must (and doe) say, We Are unprofitable Servants; we have done that (by God's blessing and powerful grace) which was our duty to do, Lycia 17.10.
and of faith flying to our Baptism, and to the Covenant there sealed, after particular failings, required? Are not men called on to repent, and do their first works? Rev. 2.5.
and of faith flying to our Baptism, and to the Covenant there sealed, After particular failings, required? are not men called on to Repent, and do their First works? Rev. 2.5.
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but onely to fit and prepare us to come to Christ, and to establish our own hearts, (seeing we cannot do any of these things but by the effectuall grace of God) and to make our calling and election sure to our selves;
but only to fit and prepare us to come to christ, and to establish our own hearts, (seeing we cannot do any of these things but by the effectual grace of God) and to make our calling and election sure to our selves;
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blaming the want of it, and commends such as in whom it is, 2 Cor. 7.7, 8, 9, 10, 11. Take we heed therefore that we seek not to vain helps, as Hos. 5.13.
blaming the want of it, and commends such as in whom it is, 2 Cor. 7.7, 8, 9, 10, 11. Take we heed Therefore that we seek not to vain helps, as Hos. 5.13.
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but happy is he that findes such a wise, faithful, able and godly Physician for his soul, that can direct him how to secure his estate, to answer Satans objections,
but happy is he that finds such a wise, faithful, able and godly physician for his soul, that can Direct him how to secure his estate, to answer Satan objections,
A Second Use of what hath been said, is to discover the paucity of such as are truly wrought upon by Gods word, and thereby wounded in their spirits for sin:
A Second Use of what hath been said, is to discover the paucity of such as Are truly wrought upon by God's word, and thereby wounded in their spirits for since:
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and we plainly see it, that the Lawyers house or chamber is frequented, yea thronged (in a Term or Session-time especially) when the Divines house by all is passed by;
and we plainly see it, that the Lawyers house or chamber is frequented, yea thronged (in a Term or Session-time especially) when the Divines house by all is passed by;
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as is said, in case of some trouble of minde, how shall we finde, it may be Play-houses, gaming-rooms (at home or abroad) drinking-houses and the like, filled? and all to put away melancholy,
as is said, in case of Some trouble of mind, how shall we find, it may be Play-houses, gaming-rooms (At home or abroad) Drinking-houses and the like, filled? and all to put away melancholy,
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in such case do they not, or would they not think themselves happy? So far are they from being troubled in conscience, that they are ready to cry out, they cannot be quiet for their Minister:
in such case do they not, or would they not think themselves happy? So Far Are they from being troubled in conscience, that they Are ready to cry out, they cannot be quiet for their Minister:
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how are they ready to cry out with the men of Ekron, 1 Sam. 5.10. They have brought about the Ark of the God of Israel to us, to slay us and our people? and with those of Thessalonica when Paul and Silas came and preached there, These that have turned the world upside down, are come hither also? Acts 17.6.
how Are they ready to cry out with the men of Ekron, 1 Sam. 5.10. They have brought about the Ark of the God of Israel to us, to slay us and our people? and with those of Thessalonica when Paul and Silas Come and preached there, These that have turned the world upside down, Are come hither also? Acts 17.6.
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Others seek to end their troubles in and by an halter, and by making away themselves, &c. The elect are never pricked without good fruit: others are worse by it:
Others seek to end their Troubles in and by an halter, and by making away themselves, etc. The elect Are never pricked without good fruit: Others Are Worse by it:
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4 BEing troubled, let us howsoever follow such Directions as the holy Apostles in such case do give, as Peter here, ver. 38. and Paul elsewhere, Acts 16.31.
4 BEing troubled, let us howsoever follow such Directions as the holy Apostles in such case do give, as Peter Here, ver. 38. and Paul elsewhere, Acts 16.31.
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and that we had them to consult withall face to face, mouth to mouth, and in trouble and touch of conscience to seek advice of them, they would give us the same, and none other:
and that we had them to consult withal face to face, Mouth to Mouth, and in trouble and touch of conscience to seek Advice of them, they would give us the same, and none other:
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when he came trembling and in consciousnesse of his sin against them, and of Gods just displeasure testified by a great earth-quake, which did shake the foundations of the prison,
when he Come trembling and in consciousness of his since against them, and of God's just displeasure testified by a great earthquake, which did shake the foundations of the prison,
To which end they spake unto him the word of the Lord, and to all that were in his house, who accordingly were baptized, he and his, — and rejoyced, beleeving in God with all his house, Acts 16.26, to 35. Christ Jesus as he onely is the Saviour and also Joy of his Church,
To which end they spoke unto him the word of the Lord, and to all that were in his house, who accordingly were baptised, he and his, — and rejoiced, believing in God with all his house, Acts 16.26, to 35. christ jesus as he only is the Saviour and also Joy of his Church,
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so onely faith in his blood quiets the distressed conscience, and heals the wounded soul: for Hee was wounded for our transgressions, he was bruised for our iniquities:
so only faith in his blood quiets the distressed conscience, and heals the wounded soul: for He was wounded for our transgressions, he was Bruised for our iniquities:
We know he was not onely whipped, and so had his body torn, but a crown of thorns was platted and put upon his head, which was doubtlesse pierced therewith,
We know he was not only whipped, and so had his body torn, but a crown of thorns was plaited and put upon his head, which was doubtless pierced therewith,
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When then by faith in his blood we come to be justified, then have we peace with God (and with our own consciences) through our Lord Jesus Christ, Rom. 5.1.
When then by faith in his blood we come to be justified, then have we peace with God (and with our own Consciences) through our Lord jesus christ, Rom. 5.1.
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As there is no remission without blood, Heb. 9.22. so no blood expiatory but onely Christs, v. 13.14. no other blood can asswage the pangs of a tormented conscience.
As there is no remission without blood, Hebrew 9.22. so no blood expiatory but only Christ, v. 13.14. no other blood can assuage the pangs of a tormented conscience.
Therefore in the guilt of thy sin and sting of thy conscience no redresse or succour but by looking up through faith to Christ the true brasen Serpent, Numb. 21.9. John 3.14.
Therefore in the guilt of thy since and sting of thy conscience no redress or succour but by looking up through faith to christ the true brazen Serpent, Numb. 21.9. John 3.14.
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In such case then look to Christ thy surety, and by faith set him between thee and his Fathers wrath, who hath already received into his bosome the javelin of Gods wrath, in answering for thee,
In such case then look to christ thy surety, and by faith Set him between thee and his Father's wrath, who hath already received into his bosom the javelin of God's wrath, in answering for thee,
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and horrour of hell apprehended, to finde one to stand between him and Gods wrath, to bear that brunt for him, that he and God may kindely and lovingly close? Lo, Christ hath done as much for thee, and none but Christ:
and horror of hell apprehended, to find one to stand between him and God's wrath, to bear that brunt for him, that he and God may kindly and lovingly close? Lo, christ hath done as much for thee, and none but christ:
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Let not your heart be troubled, saith he, ye beleeve in God, beleeve also in me: John 14.1. 2 Thus the holy Apostle Peter here answers the case of conscience put by these Converts (I must still so call them;
Let not your heart be troubled, Says he, you believe in God, believe also in me: John 14.1. 2 Thus the holy Apostle Peter Here answers the case of conscience put by these Converts (I must still so call them;
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and Converts they were in Gods purpose and intention) saying, Would you know what to do? Repent and be baptized every one of you in the name of Jesus Christ;
and Converts they were in God's purpose and intention) saying, Would you know what to do? repent and be baptised every one of you in the name of jesus christ;
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for the remission of sins, &c. ver. 38. for the promise is to you, and to your children, &c. where he chiefly cals on them (though in words not so expresly) for faith in the promise,
for the remission of Sins, etc. for. 38. for the promise is to you, and to your children, etc. where he chiefly calls on them (though in words not so expressly) for faith in the promise,
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and that by repentance and baptism in the name of Jesus Christ (which presupposeth faith, especially in men of yeers who shall be converted) they would seek assurance of the remission of their sins, which onely (as the case was with them,
and that by Repentance and Baptism in the name of jesus christ (which presupposeth faith, especially in men of Years who shall be converted) they would seek assurance of the remission of their Sins, which only (as the case was with them,
and that he had confessed and acknowledged his offence, 2 Sam. 12.13. and chap. 24.10. and Psalm 32.3, 4, 5. else not, Prov. 28.13. but also judge and condemn your selves, Jam. 4.10. be humbled under Gods hand, resigne your selves wholly unto him and to his mercy:
and that he had confessed and acknowledged his offence, 2 Sam. 12.13. and chap. 24.10. and Psalm 32.3, 4, 5. Else not, Curae 28.13. but also judge and condemn your selves, Jam. 4.10. be humbled under God's hand, resign your selves wholly unto him and to his mercy:
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3. Yea, saith he, (seeing nothing can comfort the distressed conscience but assurance of the pardon of sin, to this end) be baptized every one of you in the name of Jesus Christ (on whom ye beleeve) for remission of sins, vers.
3. Yea, Says he, (seeing nothing can Comfort the distressed conscience but assurance of the pardon of since, to this end) be baptised every one of you in the name of jesus christ (on whom you believe) for remission of Sins, vers.
39. that the promise of pardon (which is made to you, and to all that shall truely repent and confesse their sins, Prov. 28.13. 1 John 1.9.) may in your baptism be sealed unto you;
39. that the promise of pardon (which is made to you, and to all that shall truly Repent and confess their Sins, Curae 28.13. 1 John 1.9.) may in your Baptism be sealed unto you;
whereby also, having your beleeving hearts sprinkled from an evill conscience, and your bodies washed with pure water, Hebr. 10. v. 22. you may, in the accusations of your conscience, of Satan,
whereby also, having your believing hearts sprinkled from an evil conscience, and your bodies washed with pure water, Hebrew 10. v. 22. you may, in the accusations of your conscience, of Satan,
and of other enemies, be able to make and give the answer of a good conscience towards God, by your faith and repentance thus sealed in your baptism: for herein the effect of saving baptism is made to consist,
and of other enemies, be able to make and give the answer of a good conscience towards God, by your faith and Repentance thus sealed in your Baptism: for herein the Effect of Saving Baptism is made to consist,
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In case of doubting then, being baptized, look back to baptism, as men do (in case their titles to lands be questioned) unto their fathers and fore-fathers grants, especially to their sealed Wils and Testaments.
In case of doubting then, being baptised, look back to Baptism, as men do (in case their titles to Lands be questioned) unto their Father's and Forefathers grants, especially to their sealed Wills and Testaments.
And (to wrap up all in one) consider that Baptism is into the death of Christ, it is also to repentance, and joyned with confession of sins, Matth. 3.6, 11. Rom. 6.3. Mark 1.4. Acts 13.24.
And (to wrap up all in one) Consider that Baptism is into the death of christ, it is also to Repentance, and joined with Confessi of Sins, Matthew 3.6, 11. Rom. 6.3. Mark 1.4. Acts 13.24.
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Thus (in a mystery) the Israelites sinning in the wildernesse by murmuring and unbelief, are sent back towards the red-sea, (a type of Christs blood) wherein they formerly had been baptized, 1 Cor. 10.1, 2. Exod. 14. Which was to humble them by repentance, that through faith in Christ they might have entrance into the Kingdom of heaven:
Thus (in a mystery) the Israelites sinning in the Wilderness by murmuring and unbelief, Are sent back towards the Red Sea, (a type of Christ blood) wherein they formerly had been baptised, 1 Cor. 10.1, 2. Exod 14. Which was to humble them by Repentance, that through faith in christ they might have Entrance into the Kingdom of heaven:
As then in trouble of conscience for sin and sense of wrath due unto it, wee are to seek our cure and comfort onely from the faithfull Ambassadours of Christ, who are in Christs stead to instruct, exhort, and comfort, Isa. 50.4. or in part also from godly, wise, meek and experienced Christians, 2 Cor. 1.4.
As then in trouble of conscience for since and sense of wrath due unto it, we Are to seek our cure and Comfort only from the faithful ambassadors of christ, who Are in Christ stead to instruct, exhort, and Comfort, Isaiah 50.4. or in part also from godly, wise, meek and experienced Christians, 2 Cor. 1.4.
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So, seeing the wisest and faithfullest give onely such directions as have been named, we must both wisely judge by these of such other advice as our own mindes and judgements,
So, seeing the Wisest and Faithfullest give only such directions as have been nam, we must both wisely judge by these of such other Advice as our own minds and Judgments,
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and diligently and conscionably put the same in practice (yea all Ministers and others may and must, from the example of Paul and Peter here, learn, in case they be sought unto for advice,
and diligently and Conscionably put the same in practice (yea all Ministers and Others may and must, from the Exampl of Paul and Peter Here, Learn, in case they be sought unto for Advice,
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how to temper their spirituall physick) especially they must make use of faith, lest when they get no ease by common, externall and false remedies, they following their own distempered judgements,
how to temper their spiritual physic) especially they must make use of faith, lest when they get no ease by Common, external and false remedies, they following their own distempered Judgments,
and of Repentance, not seeking comfort too soon, lest they presume, and turn Libertines both in judgement and in practice, as many (who seemingly have been humbled,
and of Repentance, not seeking Comfort too soon, lest they presume, and turn Libertines both in judgement and in practice, as many (who seemingly have been humbled,
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so, seeing we wound our consciences often by trespassing against man, we must also seek our cure (as by the aforesaid means with God, against whom we chiefly sin,
so, seeing we wound our Consciences often by trespassing against man, we must also seek our cure (as by the aforesaid means with God, against whom we chiefly sin,
or of their goods, if by usurious contracts, extortion, theft, or otherwise we have defrauded, wronged or oppressed them, by the example of Zacheus, when he became a true convert and penitent:
or of their goods, if by usurious contracts, extortion, theft, or otherwise we have defrauded, wronged or oppressed them, by the Exampl of Zacchaeus, when he became a true convert and penitent:
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or by desiring their pardon and their prayers for us, as God himself injoyned Jobs friends to submit themselves to him, who else could have no peace with God.
or by desiring their pardon and their Prayers for us, as God himself enjoined Jobs Friends to submit themselves to him, who Else could have no peace with God.
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and did accordingly in the visible signs of it, sit upon each of them, yea and inwardly fill them all, who (all of them) began to speak with other tongues,
and did accordingly in the visible Signs of it, fit upon each of them, yea and inwardly fill them all, who (all of them) began to speak with other tongues,
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Papists, who protend their Pope in speciall manner to be Peters successor, and thence to have a primacie and superiority over all Churches, do here catch at the placing of a word and name, to prove Peters authority over the rest of the Apostles, as if because these Jewes do all turn themselves unto him,
Papists, who protend their Pope in special manner to be Peter's successor, and thence to have a primacy and superiority over all Churches, do Here catch At the placing of a word and name, to prove Peter's Authority over the rest of the Apostles, as if Because these Jews doe all turn themselves unto him,
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therefore hee must needs be chief, a leader and guide to all the rest: Which they would gather also, because Luke Acts 1.13. and in his Gospel, and some of the other Evangelists naming all the Apostles together, make mention of Peter, and name him in the first place.
Therefore he must needs be chief, a leader and guide to all the rest: Which they would gather also, Because Lycia Acts 1.13. and in his Gospel, and Some of the other Evangelists naming all the Apostles together, make mention of Peter, and name him in the First place.
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But what of this? In other Scriptures we find James named before him, Gal. 2.9. John also who was the beloved Disciple, and at meat, was next to Christ, leaning on his bosome the very night he was betrayed, whom Peter himself used as his spokesman unto Christ, John 13.23, 24, 25. So the Disciples are named before Cephas by the Angel Mark. 16.7.
But what of this? In other Scriptures we find James nam before him, Gal. 2.9. John also who was the Beloved Disciple, and At meat, was next to christ, leaning on his bosom the very night he was betrayed, whom Peter himself used as his spokesman unto christ, John 13.23, 24, 25. So the Disciples Are nam before Cephas by the Angel Mark. 16.7.
Howsoever, grant Peter were first in respect of order among them, yet what is this to that primacy and superioritie, that power and authority which Papists ascribe unto him above the rest,
Howsoever, grant Peter were First in respect of order among them, yet what is this to that primacy and superiority, that power and Authority which Papists ascribe unto him above the rest,
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And Peter here, though first named, is but one among the rest, among many unto whom these also spake as well as to Peter; For they said unto Peter, and to the rest of the Apostles. ]
And Peter Here, though First nam, is but one among the rest, among many unto whom these also spoke as well as to Peter; For they said unto Peter, and to the rest of the Apostles. ]
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For its likely that some of this great multitude spake to Peter, and some to the other Apostles, whom they heard, seeing it cannot be imagined that either all the twelve Apostles spake at once to the same hearers,
For its likely that Some of this great multitude spoke to Peter, and Some to the other Apostles, whom they herd, seeing it cannot be imagined that either all the twelve Apostles spoke At once to the same hearers,
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or that those three thousand which were added to the Church that day, did or could all of them speak to Peter. Howsoever their counsell and comfort is sought as well as Peters, and was accordingly given by them, (at least implicitely in Peter their foreman, who spake for the rest and in their names,
or that those three thousand which were added to the Church that day, did or could all of them speak to Peter. Howsoever their counsel and Comfort is sought as well as Peter's, and was accordingly given by them, (At least implicitly in Peter their foreman, who spoke for the rest and in their names,
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if they spake not for themselves:) seeing there is but one and the same rule and ground of true comfort and spirituall direction (for the substance of it) by which all, both Apostles and Pastors of the Church must go to the end of the world.
if they spoke not for themselves:) seeing there is but one and the same Rule and ground of true Comfort and spiritual direction (for the substance of it) by which all, both Apostles and Pastors of the Church must go to the end of the world.
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I will give unto thee the keyes of the kingdom of heaven, — and whatsoever thou shalt loose on earth, (as well as bind) shall be loosed in heaven, yet this was not spoken or meant to belong personally or only to Peter, but to the rest,
I will give unto thee the keys of the Kingdom of heaven, — and whatsoever thou shalt lose on earth, (as well as bind) shall be loosed in heaven, yet this was not spoken or meant to belong personally or only to Peter, but to the rest,
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and therefore the same mouth uttereth the same words to others as well as to Peter, saying in the plural, Matth. 18.18. Whatsoever ye shall loose on earth, shall be loosed in heaven; And John 20.23. Whose soever sins ye remit, they are remitted unto them.
and Therefore the same Mouth utters the same words to Others as well as to Peter, saying in the plural, Matthew 18.18. Whatsoever you shall lose on earth, shall be loosed in heaven; And John 20.23. Whose soever Sins you remit, they Are remitted unto them.
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Else why, is there not an uniformity of doctrine in the Romish Church? and particularly why did he not determine the controversie between the Domicans and the Jesuits (which yet troubles their Church,
Else why, is there not an uniformity of Doctrine in the Romish Church? and particularly why did he not determine the controversy between the Domicans and the Jesuits (which yet Troubles their Church,
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and the Protestants also through the siding of the Arminians with the Jesuits ) when he was sought unto, otherwise then by prescribing rules of moderation on both sides?
and the Protestants also through the siding of the Arminians with the Jesuits) when he was sought unto, otherwise then by prescribing rules of moderation on both sides?
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for how doth he and his Priests satisfie wounded consciences, or comfort men distressed for their sins? he goes not Peters way here nor Pauls, who send men to Christ to receive pardon,
for how does he and his Priests satisfy wounded Consciences, or Comfort men distressed for their Sins? he Goes not Peter's Way Here nor Paul's, who send men to christ to receive pardon,
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and so true comfort by beleeving on him, and resting on his only merits and satisfaction, by true repentance and to the right use of Baptisme, to seal their pardon and comfort.
and so true Comfort by believing on him, and resting on his only merits and satisfaction, by true Repentance and to the right use of Baptism, to seal their pardon and Comfort.
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No, such consciences by them are healed only with a false peace, whilest for pardon they are sent to mumble over their beads, and to the saying of so many Ave-Maries, and Pater-nosters; to go on Pilgrimage, and to visit the tombes and relicks of such or such Saints;
No, such Consciences by them Are healed only with a false peace, whilst for pardon they Are sent to mumble over their beads, and to the saying of so many Ave-maries, and Paternosters; to go on Pilgrimage, and to visit the tombs and Relics of such or such Saints;
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to workes of satisfaction, by whippings and hard usage of the body (when it is the soul which chiefly sinneth and should be humbled:) or after this life, to their satisfactory sufferings in Purgatory, and so, if now and in death they can be free and liberall to procure Masses, Dirigies, &c. they may hope by the Indulgence and great mercy of the Pope, (who keeps the keyes) to have those dayes of Purgatory-pennance shortned.
to works of satisfaction, by whippings and hard usage of the body (when it is the soul which chiefly Sinneth and should be humbled:) or After this life, to their satisfactory sufferings in Purgatory, and so, if now and in death they can be free and liberal to procure Masses, Dirigies, etc. they may hope by the Indulgence and great mercy of the Pope, (who keeps the keys) to have those days of Purgatory-pennance shortened.
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So, they are sent to salute holy graves, and crosses, hallowed by the Pope, and dispersed into other countries, which will purchase them a pardon for a 100. yeares,
So, they Are sent to salute holy graves, and Crosses, hallowed by the Pope, and dispersed into other countries, which will purchase them a pardon for a 100. Years,
if not a plenary indulgence, or to the shriving of themselves to Popish shavelings, and so to Popish pardons, and power of absolution, especially at the houre of death:
if not a plenary indulgence, or to the shriving of themselves to Popish shavelings, and so to Popish Pardons, and power of absolution, especially At the hour of death:
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and so to their extream unction at that time, to holy water, crosses, and crucifixes, to Agnus Dei 's, to their Masses, as if thereby were made that most speciall application of Christs merits;
and so to their extreme unction At that time, to holy water, Crosses, and crucifixes, to Agnus Dei is, to their Masses, as if thereby were made that most special application of Christ merits;
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and so as joyned with faith, Acts 8.37. and for the Eucharist, upon the same superstitious conceit (that remission is necessarily conferred in and by the bare partaking of the Sacraments,) it is by them held necessary to be administred to parties ready to depart this world, that whatsoever their troubles of conscience are or have been, they may die with comfort.
and so as joined with faith, Acts 8.37. and for the Eucharist, upon the same superstitious conceit (that remission is necessarily conferred in and by the bore partaking of the Sacraments,) it is by them held necessary to be administered to parties ready to depart this world, that whatsoever their Troubles of conscience Are or have been, they may die with Comfort.
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or apply that spirituall salve which should comfort it without delusion, so long as they teach that most uncomfortable doctrine of doubting: If they sind men in trouble of mind,
or apply that spiritual salve which should Comfort it without delusion, so long as they teach that most uncomfortable Doctrine of doubting: If they sind men in trouble of mind,
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And thence we may note, That the Word of God rightly taught and applied, doth cure as well as cut, heal as well as hurt, binde up as well as bruise, save as well as kill;
And thence we may note, That the Word of God rightly taught and applied, does cure as well as Cut, heal as well as hurt, bind up as well as bruise, save as well as kill;
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and the faithfull Ministers of the word apply them; and these wisely and rightly applied heal our wounds, he being wounded for our transgressions, that we being pricked in our eies, sides and hearts, with the thorns of our sins, brought close to us by the word, might not be hurt,
and the faithful Ministers of the word apply them; and these wisely and rightly applied heal our wounds, he being wounded for our transgressions, that we being pricked in our eyes, sides and hearts, with the thorns of our Sins, brought close to us by the word, might not be hurt,
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Pricked, wounded and to our own sence, dead we must be in our selves, before we be healed or revived, that we might know our own desert and case, (if the whole burthen of our sin were to be born by us,) as also how to prize the benefit of spirituall health and life,
Pricked, wounded and to our own sense, dead we must be in our selves, before we be healed or revived, that we might know our own desert and case, (if the Whole burden of our since were to be born by us,) as also how to prize the benefit of spiritual health and life,
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Ʋse 1. It concerns Ministers, who are hence taught to see that they be not only as ready and forward, but also as able to heal as to hurt, to raise up with true comforts,
Ʋse 1. It concerns Ministers, who Are hence taught to see that they be not only as ready and forward, but also as able to heal as to hurt, to raise up with true comforts,
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no, Moses must do that, both for those brought by him, and those brought by the Sorcerers, Exod. 7.22. and 8.7, 8. Ʋse 2. Being wounded and pricked in heart by the word in the ministery of it, thinke not the worse of the minister as if he intended your hurt or disgrace.
no, Moses must do that, both for those brought by him, and those brought by the Sorcerers, Exod 7.22. and 8.7, 8. Ʋse 2. Being wounded and pricked in heart by the word in the Ministry of it, think not the Worse of the minister as if he intended your hurt or disgrace.
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And when once they see you truly pricked and wounded, they are both able (by Gods assistance) and as willing and ready to heal, as they were to wound;
And when once they see you truly pricked and wounded, they Are both able (by God's assistance) and as willing and ready to heal, as they were to wound;
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and in the hearers of the word it is too usually done by many, who being touched by the sharp reproofs of the word, forsake their teachers as either too saucy with them or too strict:
and in the hearers of the word it is too usually done by many, who being touched by the sharp reproofs of the word, forsake their Teachers as either too saucy with them or too strict:
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These converts here did otherwise, betaking themselves and flying not from but to those that pricked them, being indeed inwardly sustained by a secret power, to expect help and direction from the same Apostles, and no other.
These converts Here did otherwise, betaking themselves and flying not from but to those that pricked them, being indeed inwardly sustained by a secret power, to expect help and direction from the same Apostles, and no other.
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imitate the Lepers of whom we have heard, 2 Kings 7.4, 5, &c. But if being wounded in conscience, thou seek to any of the aforesaid uncomfortable means, thou so forsakest the fountain of mercy,
imitate the Lepers of whom we have herd, 2 Kings 7.4, 5, etc. But if being wounded in conscience, thou seek to any of the aforesaid uncomfortable means, thou so forsakest the fountain of mercy,
as these converts here, humbling to Peter, &c. What shall we do? And so we come to the third relation which may be considered between these Apostles, and some of these Jewes, if not all.
as these converts Here, humbling to Peter, etc. What shall we do? And so we come to the third Relation which may be considered between these Apostles, and Some of these Jews, if not all.
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3. UNto whom then did these here in their distress of conscience seek? saying, Men and brethren, &c. I answer, unto those whom formerly they contemned or at least neglected and accounted meanly of;
3. UNto whom then did these Here in their distress of conscience seek? saying, Men and brothers, etc. I answer, unto those whom formerly they contemned or At least neglected and accounted meanly of;
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But now that they are truly touched and pricked in heart, they seek unto them with all submission and prostration of themselves and of their own wisedome and wills, desirous to be directed,
But now that they Are truly touched and pricked in heart, they seek unto them with all submission and prostration of themselves and of their own Wisdom and wills, desirous to be directed,
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They are now taken down off the high conceit they had of themselves, and in an high esteem of these Apostles, they make their moan and requests unto them, seeking comfort and direction from them, whom formerly they so lightly accounted of,
They Are now taken down off the high conceit they had of themselves, and in an high esteem of these Apostles, they make their moan and requests unto them, seeking Comfort and direction from them, whom formerly they so lightly accounted of,
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1. In this life: Or 2. hereafter. They shall be made to do it either willingly, or against their wills. 1. Willingly, in and by their conversion and alteration of judgement concerning the faithful servants of God:
1. In this life: Or 2. hereafter. They shall be made to do it either willingly, or against their wills. 1. Willingly, in and by their conversion and alteration of judgement Concerning the faithful Servants of God:
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So that whereas they have spoken evill against them as evill doers, they shall now by the others good works which they shall behold, glorifie God in the day of visitation, and so acknowledge them the true servants of God.
So that whereas they have spoken evil against them as evil doers, they shall now by the Others good works which they shall behold, Glorify God in the day of Visitation, and so acknowledge them the true Servants of God.
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and so did them honour, Acts 16.24, -29, 30, &c. This is according to the promise, Isa. 60.14. The sons also of them that afflicted thee shall come bending unto thee;
and so did them honour, Acts 16.24, -29, 30, etc. This is according to the promise, Isaiah 60.14. The Sons also of them that afflicted thee shall come bending unto thee;
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and afterwards all the Jews also in the person of Queen Esther, a Jewesse, before whom Haman stood up to make request for his life to her, Esth. 6.10, 11. and 7.7. 2 Or otherwise, by fear: as those Magistrates of Philippi, who having commanded Paul and Silas to be beaten,
and afterwards all the jews also in the person of Queen Esther, a Jewess, before whom Haman stood up to make request for his life to her, Esth. 6.10, 11. and 7.7. 2 Or otherwise, by Fear: as those Magistrates of Philippi, who having commanded Paul and Silas to be beaten,
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sent of themselves (after, as it seems, they had heard of the earth-quake, and of Gods presence so mightily with them) to let them go; and that out of some reverence to them, as Gods servants:
sent of themselves (After, as it seems, they had herd of the earthquake, and of God's presence so mightily with them) to let them go; and that out of Some Reverence to them, as God's Servants:
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but when they heard they were Romans, whom they had beaten openly uncondemned, they feared, and came themselves and besought them, and brought them out:
but when they herd they were Roman, whom they had beaten openly uncondemned, they feared, and Come themselves and besought them, and brought them out:
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and sent barrennesse on Michal for mocking her husband David, and honoured him the more for it, 2 Sam. 6.20, 22, 23. Nay thus by his plagues God makes the despisers of his children seek unto them for their prayers,
and sent Barrenness on Michal for mocking her husband David, and honoured him the more for it, 2 Sam. 6.20, 22, 23. Nay thus by his plagues God makes the despisers of his children seek unto them for their Prayers,
Thus King Jeroboam was forced to entreat the Prophet, whom, by stretching out his hand against him he had threatned, to pray for him, that his hand, which was now dryed up, might be restored him again, 1 King. 13.4, -6. So the people who rejected Samuel 's Government, were made to intreat his prayers for them, 1 Sam. 12.19.
Thus King Jeroboam was forced to entreat the Prophet, whom, by stretching out his hand against him he had threatened, to pray for him, that his hand, which was now dried up, might be restored him again, 1 King. 13.4, -6. So the people who rejected Samuel is Government, were made to entreat his Prayers for them, 1 Sam. 12.19.
And Job 's friends, who had deeply charged him with hypocrisie, were, when Gods was wrath signified against them, commanded to go to Job, whom God calls his servant, that he might pray for them,
And Job is Friends, who had deeply charged him with hypocrisy, were, when God's was wrath signified against them, commanded to go to Job, whom God calls his servant, that he might pray for them,
Nay, was not Aaron (on his own and Miriams behalf, through Gods anger apparently on her by leprosie) forced in all humility to beseech Moses, whom they through envie spake against? so that they had the benefit of his prayers,
Nay, was not Aaron (on his own and Miriams behalf, through God's anger apparently on her by leprosy) forced in all humility to beseech Moses, whom they through envy spoke against? so that they had the benefit of his Prayers,
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as Joseph 's wrongs (whilest through envie of his brethren he was sold as a slave into Egypt ) occasioned, by Gods wise ordering, his advancement there, whereby he was more honoured then he could have been at home;
as Joseph is wrongs (whilst through envy of his brothers he was sold as a slave into Egypt) occasioned, by God's wise ordering, his advancement there, whereby he was more honoured then he could have been At home;
But if Gods servants get not honour here by their despisers and persecuters, they shall not want it hereafter, when God at the day of judgement shall proclaim them blessed, lay open their innocency in the sight of such as persecuted them, make them to sit as Judges on their enemies,
But if God's Servants get not honour Here by their despisers and persecuters, they shall not want it hereafter, when God At the day of judgement shall proclaim them blessed, lay open their innocency in the sighed of such as persecuted them, make them to fit as Judges on their enemies,
and shall in the sight of all, call them to partake with him for ever of his glory, saying, Come, ye blessed of my Father, &c. come in with me to the marriage;
and shall in the sighed of all, call them to partake with him for ever of his glory, saying, Come, you blessed of my Father, etc. come in with me to the marriage;
Now whence is all this, but from God, the most just, wise and holy God, who will not suffer such as honour him to want honour? If any man serve me (saith Christ) him will my Father honour, John 12.26. And (saith the Lord) them that honour me I will honour, and they that despise me shall be lightly esteemed, 1 Sam. 2.30.
Now whence is all this, but from God, the most just, wise and holy God, who will not suffer such as honour him to want honour? If any man serve me (Says christ) him will my Father honour, John 12.26. And (Says the Lord) them that honour me I will honour, and they that despise me shall be lightly esteemed, 1 Sam. 2.30.
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such as truly serve him shall not want honour from God, who will make thee, whoever thou art, restore to them that honour thou hast sought to deny them by thy disrespect shewed them, or disgraces done them.
such as truly serve him shall not want honour from God, who will make thee, whoever thou art, restore to them that honour thou hast sought to deny them by thy disrespect showed them, or disgraces done them.
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Thou mayest perhaps, ere thou art aware, if not willingly, (which were a mercy) yet be forced to do them honour in the day when God visits thee (whether in mercy or) in justice. God may bring that anguish of conscience upon thee, on thy death-bed or otherwise, that thou mayest be forced,
Thou Mayest perhaps, ere thou art aware, if not willingly, (which were a mercy) yet be forced to do them honour in the day when God visits thee (whither in mercy or) in Justice. God may bring that anguish of conscience upon thee, on thy deathbed or otherwise, that thou Mayest be forced,
and finde no peace till thou sendest for them, crave their pardon, beg their prayers, seek their advice and counsel, acknowledge them (otherwise then formerly thou thoughtest) the servants of God,
and find no peace till thou sendest for them, crave their pardon, beg their Prayers, seek their Advice and counsel, acknowledge them (otherwise then formerly thou thoughtest) the Servants of God,
God can and will so far honour his servants who are faithfull to him, as that their greatest persecuters shall either seek unto them and bow before them,
God can and will so Far honour his Servants who Are faithful to him, as that their greatest persecuters shall either seek unto them and bow before them,
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and to say, The Lord hath done great things for them, Psal. 126.2. as either now of late or never the adversaries of Gods truth and people in England cannot but be forced inwardly to confesse:
and to say, The Lord hath done great things for them, Psalm 126.2. as either now of late or never the Adversaries of God's truth and people in England cannot but be forced inwardly to confess:
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the desire of the wicked shall perish, when the horn of the righteous shall be exalted with honour: Psalm 112.9, 10. 2 For Gods servants, and faithfull Ministers of Christ, now disgraced, mocked, neglected, and not accounted of;
the desire of the wicked shall perish, when the horn of the righteous shall be exalted with honour: Psalm 112.9, 10. 2 For God's Servants, and faithful Ministers of christ, now disgraced, mocked, neglected, and not accounted of;
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as David answered Michal, And of the maid-servants which thou hast spoken of, (upbraiding him that in their eys he, as one of the vain fellows, uncovered himself shamelesly ) of them shall I be had in honour, 2 Sam. 6. 20-22. so they may rest assured, that in the end they shall be honoured and acknowledged in their sincerity by those with whom their disgrace was sought;
as David answered Michal, And of the maidservants which thou hast spoken of, (upbraiding him that in their eyes he, as one of the vain Fellows, uncovered himself shamelessly) of them shall I be had in honour, 2 Sam. 6. 20-22. so they may rest assured, that in the end they shall be honoured and acknowledged in their sincerity by those with whom their disgrace was sought;
when their disgracers, neglecting, or seeking to break covenant with God, shall of God be made contemptible and base before all the people (of whom they sought honour) even as they have not kept Gods wayes,
when their disgracers, neglecting, or seeking to break Covenant with God, shall of God be made contemptible and base before all the people (of whom they sought honour) even as they have not kept God's ways,
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but have been partial in the Law, or lifted up the face against the Law. And thus for the third circumstance, To whom they said, Men and brethren, &c. The fourth and last thing here considerable follows, What they said.
but have been partial in the Law, or lifted up the face against the Law. And thus for the third circumstance, To whom they said, Men and brothers, etc. The fourth and last thing Here considerable follows, What they said.
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namely, Holinesse, Vicegod, God on earth, or Divine Majesty, a title given to Pope Leo the tenth, by one of his Secretaries in the last Lateran - Councel.
namely, Holiness, Vicegod, God on earth, or Divine Majesty, a title given to Pope Leo the tenth, by one of his Secretary's in the last Lateran - Council.
when, in deep and modest humility I finde him to stile himself, as Noah stiled his cursed son Ham the father of Canaan, Servant of the servants of God, as Canaan was to be unto his brethren who were blessed by their father;
when, in deep and modest humility I find him to style himself, as Noah styled his cursed son Ham the father of Canaan, Servant of the Servants of God, as Canaan was to be unto his brothers who were blessed by their father;
but indeed and in proof no otherwise then some Courtiers use the phrase, Your servant Sir, to such as they endeavour to undermine, disgrace and to destroy:
but indeed and in proof no otherwise then Some Courtiers use the phrase, Your servant Sir, to such as they endeavour to undermine, disgrace and to destroy:
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so that he as God sitteth in the Temple of God, shewing himself that he is God, 2 Thess. 2.4. Such a servant is he, that he advanceth himself above all his brethren;
so that he as God Sitteth in the Temple of God, showing himself that he is God, 2 Thess 2.4. Such a servant is he, that he Advanceth himself above all his brothers;
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1. Above other Priests or Presbyters. 2. then Bishops. 3. Metrapolitans. 4. Patriarchs, by usurping the name Oecumenicus, universall Bishop of the whole world.
1. Above other Priests or Presbyters. 2. then Bishops. 3. Metrapolitans. 4. Patriarchs, by usurping the name Ecumenical, universal Bishop of the Whole world.
and shewed his power by them, induing them with power from on high as he promised:) I say, it had been a saucy boldnesse and high presumption in these Jews to have used such homely terms, savouring so much of equality, by giving no other titles of distance and difference then onely Men and Brethren. But we see neither Peter nor any of the rest disdained so to be stiled, either by these Jews,
and showed his power by them, induing them with power from on high as he promised:) I say, it had been a saucy boldness and high presumption in these jews to have used such homely terms, savouring so much of equality, by giving no other titles of distance and difference then only Men and Brothers. But we see neither Peter nor any of the rest disdained so to be styled, either by these jews,
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and taken them up roundly, and in effect said unto them as he said unto Cornelius, Acts 10.25, 26. when falling down at his feet (as low as his toe) he took him up, saying, Stand up, I my self also am a man.
and taken them up roundly, and in Effect said unto them as he said unto Cornelius, Acts 10.25, 26. when falling down At his feet (as low as his toe) he took him up, saying, Stand up, I my self also am a man.
and was made in the likenesse of man, becoming indeed true man, and one who disdained not neither was ashamed to call us men, brethren, and to be made like unto [ us ] his brethren, Heb. 2.11.
and was made in the likeness of man, becoming indeed true man, and one who disdained not neither was ashamed to call us men, brothers, and to be made like unto [ us ] his brothers, Hebrew 2.11.
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But let us turn our selves unto the true Successors of Peter, who (not standing upon titles of honour, either of Vicegod, Holiness, or of Grace, Lord, or the like) can with these great Apostles here, be content with the stile of Men and brethren, and that not onely from themselves but from such as are their hearers,
But let us turn our selves unto the true Successors of Peter, who (not standing upon titles of honour, either of Vicegod, Holiness, or of Grace, Lord, or the like) can with these great Apostles Here, be content with the style of Men and brothers, and that not only from themselves but from such as Are their hearers,
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Men. ] MInisters, Pastours, Teachers, Evangelists, Prophets and Apostles, yea Christ himself the great and onely Prophet, the Apostle and high-Priest of our Profession;
Men. ] Ministers, Pastors, Teachers, Evangelists, prophets and Apostles, yea christ himself the great and only Prophet, the Apostle and high-Priest of our Profession;
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all these were men, of the same nature with our selves, though withall Men of God; by whom it pleased God, according to his infinite wisdom and mercy to us, to teach and instruct us men,
all these were men, of the same nature with our selves, though withal Men of God; by whom it pleased God, according to his infinite Wisdom and mercy to us, to teach and instruct us men,
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and to make known unto us his will and wisdom, whom accordingly he indueth with gifts sutable and answerable to the present necessities of the Church, either immediately and extraordinarily exciting, stirring up, enabling and sending them;
and to make known unto us his will and Wisdom, whom accordingly he endueth with Gifts suitable and answerable to the present necessities of the Church, either immediately and extraordinarily exciting, stirring up, enabling and sending them;
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He teacheth us first by Christ his Son God-man, who, being made of a woman is also the son of man. So that howsoever God at sundry times, and in divers manners spake in time past unto the Fathers by the Prophets;
He Teaches us First by christ his Son God-man, who, being made of a woman is also the son of man. So that howsoever God At sundry times, and in diverse manners spoke in time passed unto the Father's by the prophets;
This is that Prophet whom the Lord opposeth to all that use divination, to all that observe times, to enchanters, witches, charmers, consulters with familiar spirits, wizards, necromancers and diviners;
This is that Prophet whom the Lord Opposeth to all that use divination, to all that observe times, to enchanter's, Witches, charmers, consulters with familiar spirits, wizards, necromancers and diviners;
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and whom he promiseth, saying by Moses unto the people, desiring that they might not hear again the voyce of the Lord, which when the Law was given was so terrible, that even Moses said, I exceedingly fear and quake:
and whom he promises, saying by Moses unto the people, desiring that they might not hear again the voice of the Lord, which when the Law was given was so terrible, that even Moses said, I exceedingly Fear and quake:
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and he shall speak unto them all that I shall command him, &c. Hebr. 12.19, -21. Now that our chief or onely Prophet should be a man like unto us was very needful for us, seeing he as God is a light inaccessible, whom no eye can see and live:
and he shall speak unto them all that I shall command him, etc. Hebrew 12.19, -21. Now that our chief or only Prophet should be a man like unto us was very needful for us, seeing he as God is a Light inaccessible, whom no eye can see and live:
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his glory should over-whelm us, but that in Christ it is vailed and clouded in his humanitie, in which as in a glass he shews us the glory of his Father, being the bright nesse of his glory,
his glory should overwhelm us, but that in christ it is veiled and clouded in his humanity, in which as in a glass he shows us the glory of his Father, being the bright ness of his glory,
and the expresse image of his person, Heb. 1.3. in whom onely we come to see God, who otherwise is invisible, 1 Tim. 3.16. Joh. 1.14. We see him 1. In his goodnesse, mercy and grace, in that God for our sakes should become Man: See Tit. 2.11. John 1.17. and 3.16. 2 Tim. 1.9, 10. 2. In his Justice, not forgiving sin simply, but upon satisfaction made unto the same by man, 1 Cor. 15.21.3. In his Wisdom, which appeased the strife between Justice, which called for vengeance on all;
and the express image of his person, Hebrew 1.3. in whom only we come to see God, who otherwise is invisible, 1 Tim. 3.16. John 1.14. We see him 1. In his Goodness, mercy and grace, in that God for our sakes should become Man: See Tit. 2.11. John 1.17. and 3.16. 2 Tim. 1.9, 10. 2. In his justice, not forgiving since simply, but upon satisfaction made unto the same by man, 1 Cor. 15.21.3. In his Wisdom, which appeased the strife between justice, which called for vengeance on all;
and Mercy, in that he himself would become man, and our surety. 4. In his Power; inasmuch as this Son of God in our weak nature, and as the son of man,
and Mercy, in that he himself would become man, and our surety. 4. In his Power; inasmuch as this Son of God in our weak nature, and as the son of man,
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But now know, that Christ leaving us in person, hath left onely men his deputies, to teach us the same and no other things then such as he taught them, Matth. 28.19, 20. Joh. 20, 21. As my Father sent me,
But now know, that christ leaving us in person, hath left only men his deputies, to teach us the same and no other things then such as he taught them, Matthew 28.19, 20. John 20, 21. As my Father sent me,
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or to impose any point or article of faith on the church ▪ yea or ought else which directly bindeth conscience and restraineth it of that liberty which Christ in his word affordeth it.
or to impose any point or article of faith on the Church ▪ yea or ought Else which directly binds conscience and restraineth it of that liberty which christ in his word affords it.
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This only is Gods royalty and prerogative. We are men, and may err: Every man is a liar, Rom. 3.4. Our doctrine is to be tried, yet not by every private mans fancy, but only according to the only rule and touchstone of truth, the written word of God, which accordingly is to be searched.
This only is God's royalty and prerogative. We Are men, and may err: Every man is a liar, Rom. 3.4. Our Doctrine is to be tried, yet not by every private men fancy, but only according to the only Rule and touchstone of truth, the written word of God, which accordingly is to be searched.
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and to overcome by their sufferings? No, but truly and without all court-complement, servants to the Church, doing what we do, heartily as to the Lord,
and to overcome by their sufferings? No, but truly and without all court-complement, Servants to the Church, doing what we do, heartily as to the Lord,
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but to one husband, and seek to raise up spirituall seed to Christ our our elder brother now in heaven, which is to be called not by our name, but by his.
but to one husband, and seek to raise up spiritual seed to christ our our elder brother now in heaven, which is to be called not by our name, but by his.
We read of Ezekiel, that having seen the glory of God in a vision, is presently upon it called son of man, Ezek. 2.1, 2, 3. and the word is not Ish, which is the name of man in regard of heat, valour, nobleness and dignity,
We read of Ezekielem, that having seen the glory of God in a vision, is presently upon it called son of man, Ezekiel 2.1, 2, 3. and the word is not Ish, which is the name of man in regard of heat, valour, nobleness and dignity,
nor yet Aenosh, which signifieth sorry man, or sorrowfull, dolefull, wretched, Psal. 8.4. and 9.21. but Adam or earthly man, Gen. 5.2. Psal. 22.6. and 36.6. and 39.6.
nor yet Aenosh, which signifies sorry man, or sorrowful, doleful, wretched, Psalm 8.4. and 9.21. but Adam or earthly man, Gen. 5.2. Psalm 22.6. and 36.6. and 39.6.
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and by birth vile, as being of the dust, and that to dust he must again return, Gen. 2.7. and 3.19. and all this to humble him, even as in like case, Paul had given or sent to him a thorn in the flesh — least he should be exalted above measure through the abundance of revelations.
and by birth vile, as being of the dust, and that to dust he must again return, Gen. 2.7. and 3.19. and all this to humble him, even as in like case, Paul had given or sent to him a thorn in the Flesh — lest he should be exalted above measure through the abundance of revelations.
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And doubtlesse the holiest, and ablest Ministers of Christ have some humane infirmity and frailty not so throughly mortified in them here as they (with Paul ) desire to the same end, that they might be kept down and low in their own eyes.
And doubtless the Holiest, and Ablest Ministers of christ have Some humane infirmity and frailty not so thoroughly mortified in them Here as they (with Paul) desire to the same end, that they might be kept down and low in their own eyes.
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Nay, they have being mortall men, but a few daies of their prophesie to accomplish here on earth after which when they have finished their testimony, they must be called to give their accounts.
Nay, they have being Mortal men, but a few days of their prophesy to accomplish Here on earth After which when they have finished their testimony, they must be called to give their accounts.
So that, though the word of God spoken faithfully by them endureth for ever, yet they are but grasse which withereth, or at best, but the flower thereof which falleth away, 1 Pet, 1 24, 25. See Zech. 1.5, 6.
So that, though the word of God spoken faithfully by them Endureth for ever, yet they Are but grass which withereth, or At best, but the flower thereof which falls away, 1 Pet, 1 24, 25. See Zechariah 1.5, 6.
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Therefore it is that it behoved, even the eternall son of God, (seeing he would become a Prophet and surety to us) to be made like (that is true man like) unto his brethren, that he might be a mercifull and faithfull high Priest — for in that he himself hath suffered, being tempted he is able (yea and as willing) to succour them that are tempted.
Therefore it is that it behooved, even the Eternal son of God, (seeing he would become a Prophet and surety to us) to be made like (that is true man like) unto his brothers, that he might be a merciful and faithful high Priest — for in that he himself hath suffered, being tempted he is able (yea and as willing) to succour them that Are tempted.
Which might induce those here in my text, the rather thus to speak to the Apostles and say, Men and brethren, that according to that which is implied in the name, they might the sooner and rather move them to compassion as if they had said, Oh Sirs,
Which might induce those Here in my text, the rather thus to speak to the Apostles and say, Men and brothers, that according to that which is implied in the name, they might the sooner and rather move them to compassion as if they had said, O Sirs,
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But I beleeve, in some places especially, God may bid his Prophets run to and fro, to see and know and seek in the broad places (of many great cities) if they can find a man (not only a man of courage as there, that executeth judgement,
But I believe, in Some places especially, God may bid his prophets run to and from, to see and know and seek in the broad places (of many great cities) if they can find a man (not only a man of courage as there, that Executeth judgement,
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if not practised, yet set forward at least, by such as would be thought men of God, Priests, Friers and Jesuites by whose incitement the combination and bloody Massacre of the harmless Protestants in Ireland hath taken force, and where are perpetrated and may be seen not the acts of men,
if not practised, yet Set forward At least, by such as would be Thought men of God, Priests, Friars and Jesuits by whose incitement the combination and bloody Massacre of the harmless Protestants in Ireland hath taken force, and where Are perpetrated and may be seen not the acts of men,
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as that among other cruelties whereby they destroyed many millions of men, whilest their conversion was pretended, they would hound great mastive dogs, trained up and fed with mans flesh for the same purpose, to pull in pieces and devour whom they pleased of the Indians;
as that among other cruelties whereby they destroyed many millions of men, whilst their conversion was pretended, they would hound great mastive Dogs, trained up and fed with men Flesh for the same purpose, to pull in Pieces and devour whom they pleased of the Indians;
this poor old woman being sent on an errand with a letter through the fields, presently a mastive dog used to devour, was sent out and hounded after, to make his masters sport, in seeing the poor woman rent in pieces by the dog,
this poor old woman being sent on an errand with a Letter through the fields, presently a mastive dog used to devour, was sent out and hounded After, to make his Masters sport, in seeing the poor woman rend in Pieces by the dog,
Too much might be said of such massacres, treasons, and attempts of treasons, of powder plots, insurrections and other incouragement from the bloody doctrine of Priests and Jesuites.
Too much might be said of such massacres, treasons, and attempts of treasons, of powder plots, insurrections and other encouragement from the bloody Doctrine of Priests and Jesuits.
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Whom it should be in vain to hope to move to more humanity by the title of Men, seeing not only by their falling down before an Image of their own making, but by such savage doctrine and practises, they forget that they are men, Isai. 46.5, 6, 7, 8. 4. Ministers, though men of God, yet being men, are hence taught not to take to themselves more honour then is fit for them (such as hath been named) if through mens error or superstition it shall be given unto them.
Whom it should be in vain to hope to move to more humanity by the title of Men, seeing not only by their falling down before an Image of their own making, but by such savage Doctrine and practises, they forget that they Are men, Isaiah 46.5, 6, 7, 8. 4. Ministers, though men of God, yet being men, Are hence taught not to take to themselves more honour then is fit for them (such as hath been nam) if through men's error or Superstition it shall be given unto them.
yea from Peter who refused Cornelius his devotion in falling down at his feet, and worshipping him, saying (as we have heard) Stand up, for I my self also am a man, Acts 10.25, 26. And lastly from Paul and Barnabas, who being reputed as Gods,
yea from Peter who refused Cornelius his devotion in falling down At his feet, and worshipping him, saying (as we have herd) Stand up, for I my self also am a man, Acts 10.25, 26. And lastly from Paul and Barnabas, who being reputed as God's,
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and called by the name of heathenish gods, and when sacrifices were ready to be offered to them, cried out, Acts 14.13, 14, 15. Sirs, Why do ye these things, we also are men of like passions with you, &c. But doth the Pope thus? yea or did some other inferiour Bishops thus, who could be content to have the Popes title of Holinesse (indeed gods true title and attribute) put upon them, without rending his garment? Or should the best deserving among the Ministers of Christ take Gods honour to themselves? or,
and called by the name of Heathenish God's, and when Sacrifices were ready to be offered to them, cried out, Acts 14.13, 14, 15. Sirs, Why do you these things, we also Are men of like passion with you, etc. But does the Pope thus? yea or did Some other inferior Bishops thus, who could be content to have the Popes title of Holiness (indeed God's true title and attribute) put upon them, without rending his garment? Or should the best deserving among the Ministers of christ take God's honour to themselves? or,
Now Secondly, for others: they are hence taught 1. As not to give flattering titles unto man, so not to deny to the true Ministers of Christ such honour and respect as is due unto them as men of God.
Now Secondly, for Others: they Are hence taught 1. As not to give flattering titles unto man, so not to deny to the true Ministers of christ such honour and respect as is due unto them as men of God.
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as once the Galathians did Paul, and to receive the word they teach, as the word of God himself, 1 Thes. 1.13. 2. To obey them in the Lord, Hebr. 13.17.
as once the Galatians did Paul, and to receive the word they teach, as the word of God himself, 1 Thebes 1.13. 2. To obey them in the Lord, Hebrew 13.17.
3. To love or esteem them very highly in love for their works sake, 1 Thes. 5.12, 13. 4. To honour them with double maintenance, especially such as labour in the word and doctrine, 1 Tim. 5 17.
3. To love or esteem them very highly in love for their works sake, 1 Thebes 5.12, 13. 4. To honour them with double maintenance, especially such as labour in the word and Doctrine, 1 Tim. 5 17.
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and conscionableness in their callings, God himself will require it, and requite it, even as David avenged on King Hanun the disgrace done his Ambassadors, so 2 Chron. 36.16.
and Constionableness in their callings, God himself will require it, and requite it, even as David avenged on King Hanun the disgrace done his ambassadors, so 2 Chronicles 36.16.
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2. That God is pleased to teach us by men, and that as is said, in great mercy to us, we are all hence taught to acknowledge Gods ordinance, and to depend on the ministery of men, his men, his faithfull servants, whose lips should preserve knowledge.
2. That God is pleased to teach us by men, and that as is said, in great mercy to us, we Are all hence taught to acknowledge God's Ordinance, and to depend on the Ministry of men, his men, his faithful Servants, whose lips should preserve knowledge.
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and some such as Paul foretold told the Elders of Ephesus of, saying, Also of your own selves shall men arise speaking perverse things, to draw Disciples after them, Acts 20.29, 30. who are to be tried by the rule of Gods established truth,
and Some such as Paul foretold told the Elders of Ephesus of, saying, Also of your own selves shall men arise speaking perverse things, to draw Disciples After them, Acts 20.29, 30. who Are to be tried by the Rule of God's established truth,
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as Deut. 13.1, 2, 3. Acts 17.11. 1 Joh. 4.1. yet we are not to neglect the ministery of man; as such do as depend, 1. On immediate revelations of the spirit without the word or against it:
as Deuteronomy 13.1, 2, 3. Acts 17.11. 1 John 4.1. yet we Are not to neglect the Ministry of man; as such do as depend, 1. On immediate revelations of the Spirit without the word or against it:
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For as we must not quench the spirit, so not despise prophecying, 1 Thes. 5.19, 20. 2. On Angelicall revelations. 3. On Apparitions of the dead, as Papists do, Luke 16.30, 31. — They have Moses and the Prophets, let them hear them, &c. 4. On diabolicall Oraches, on witches, south-sayers, against whose inchantments God hath given us his son in our nature and his substitutes;
For as we must not quench the Spirit, so not despise prophesying, 1 Thebes 5.19, 20. 2. On Angelical revelations. 3. On Apparitions of the dead, as Papists do, Lycia 16.30, 31. — They have Moses and the prophets, let them hear them, etc. 4. On diabolical Oraches, on Witches, soothsayers, against whose enchantments God hath given us his son in our nature and his substitutes;
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and I will not say, what humane weaknesse would have done if these Apostles had appeared in the silken, sattin, golden habit of their pretended successors:
and I will not say, what humane weakness would have done if these Apostles had appeared in the silken, satin, golden habit of their pretended Successors:
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And yet me thinks, men of humbled spirits, and distressed in soul and conscience, would hardly have given flattering titles, or much respected them the more for their gay clothes.
And yet me thinks, men of humbled spirits, and distressed in soul and conscience, would hardly have given flattering titles, or much respected them the more for their gay clothes.
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though he should be a King that should (in humility) call the Pope Brother. Pope Paul the fourth would disdain that Appellation, who could at table publikely say, that he would not have any Prince for his companion,
though he should be a King that should (in humility) call the Pope Brother. Pope Paul the fourth would disdain that Appellation, who could At table publicly say, that he would not have any Prince for his Companion,
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but all subject under his feet, (which he said, striking his foot against the ground.) But Peter here (his first predecessor as he would have it) took no exception at men meaner then Princes, who called them all brethren; by which kind acceptance of the title they shew how the men of God (though the greatest Apostles) should not only be content to be esteemed of by the meanest of their hearers, even as their brethren, but to account of the meanest,
but all Subject under his feet, (which he said, striking his foot against the ground.) But Peter Here (his First predecessor as he would have it) took no exception At men meaner then Princes, who called them all brothers; by which kind acceptance of the title they show how the men of God (though the greatest Apostles) should not only be content to be esteemed of by the Meanest of their hearers, even as their brothers, but to account of the Meanest,
as of their Brethren, and to shew the same by carrying them selves as tender shepherds to the flock, not as being lords, or lording it over Gods heritage.
as of their Brothers, and to show the same by carrying them selves as tender shepherd's to the flock, not as being Lords, or lording it over God's heritage.
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Let them behave themselves as brethren, First, with their flock: 1. By tenderness of affection and sympathy, learning the same from their great master Christ Jesus, Hebr. 2.7. and 4.15.
Let them behave themselves as brothers, First, with their flock: 1. By tenderness of affection and Sympathy, learning the same from their great master christ jesus, Hebrew 2.7. and 4.15.
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and that they had all received the gifts of the holy Ghost, which taught them humility, they carry themselves as loving brethren one towards another, without envy or contempt one of another.
and that they had all received the Gifts of the holy Ghost, which taught them humility, they carry themselves as loving brothers one towards Another, without envy or contempt one of Another.
It were to be wished that it were so now adaies, that pride or at least high place and lordliness did not make some to disdain to account or call others (as faithfull it may be,
It were to be wished that it were so now adais, that pride or At least high place and lordliness did not make Some to disdain to account or call Others (as faithful it may be,
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and as painfull in the ministery as themselves) their brethren, unlesse perhaps with the distinction of brother or fellow-Presbyter, least that brother should think himself a Bishop, though for Scripture - Bishops he may be assured he is one,
and as painful in the Ministry as themselves) their brothers, unless perhaps with the distinction of brother or fellow-Presbyter, least that brother should think himself a Bishop, though for Scripture - Bishops he may be assured he is one,
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Here the Apostles took it not ill to be called men and brethren, as indeed they were in a large sense brethren in that they were men: and of the same Country and Nation,
Here the Apostles took it not ill to be called men and brothers, as indeed they were in a large sense brothers in that they were men: and of the same Country and nation,
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and yet it was no pride in these humbled souls to speak to them in the stile of Men-brethren. But you will say, Are there any brethren that are not men? Yes, saith one,
and yet it was no pride in these humbled Souls to speak to them in the style of Men-brethren. But you will say, are there any brothers that Are not men? Yes, Says one,
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if we will beleeve the Legend of S. Francis: for he saluted ordinarily beasts when he met them, in this manner, Brother Oxe, brother Bear, brother Wolf.
if we will believe the Legend of S. Francis: for he saluted ordinarily beasts when he met them, in this manner, Brother Ox, brother Bear, brother Wolf.
so now a word more by way of Ʋse as it concerneth hearers. (For I list not enter upon the large discourse of Christian Brother-hood, the distinctions of brethren,
so now a word more by Way of Ʋse as it concerns hearers. (For I list not enter upon the large discourse of Christian Brotherhood, the Distinctions of brothers,
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Others have done it largely and learnedly, and I would nott too much burthen my Discourse, which already is grown much bigger then at first conception of it I conceived it would prove.)
Others have done it largely and learnedly, and I would not too much burden my Discourse, which already is grown much bigger then At First conception of it I conceived it would prove.)
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but as brethren: Accordingly, let them 1 Be perswaded of their love (even when they do rebuke and reprove,) and of their sympathie towards them in anguish of conscience,
but as brothers: Accordingly, let them 1 Be persuaded of their love (even when they do rebuke and reprove,) and of their Sympathy towards them in anguish of conscience,
as of loving brethren: neither of which these Jews could expect from their own Rabbies, the high Priests, Scribes and Pharisees, no more then Judas found from them.
as of loving brothers: neither of which these jews could expect from their own Rabbies, the high Priests, Scribes and Pharisees, no more then Judas found from them.
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Where they have a faithfull Minister, they may confidently expect from him tender-heartednesse and sympathie, and accordingly loving usage, as from a naturall brother.
Where they have a faithful Minister, they may confidently expect from him tenderheartedness and Sympathy, and accordingly loving usage, as from a natural brother.
3 Lastly, Great ones on earth, as wel as others, are taught to honour good Ministers as their brethren, and not to scorn or to account meanly of them, or of their calling.
3 Lastly, Great ones on earth, as well as Others, Are taught to honour good Ministers as their brothers, and not to scorn or to account meanly of them, or of their calling.
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Nay, they are to be respected and honoured as our elder brethren, seeing they come in stead of the most honourable in the Family, even of the first-born, Numb. 3.12. who, before the Levites were taken in their steads, did minister to the Lord, as Exod. 24.5. The first-born then even among Lords and Dukes were to perform that office then;
Nay, they Are to be respected and honoured as our elder brothers, seeing they come in stead of the most honourable in the Family, even of the firstborn, Numb. 3.12. who, before the Levites were taken in their steads, did minister to the Lord, as Exod 24.5. The firstborn then even among lords and Dukes were to perform that office then;
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CHAP. XXXII. Consultation of many about the good of their souls, is no Conventicle, &c. THese are words full as of sorrow and fear, (yet not without some hope, as formerly hath been shewed);
CHAP. XXXII. Consultation of many about the good of their Souls, is no Conventicle, etc. THese Are words full as of sorrow and Fear, (yet not without Some hope, as formerly hath been showed);
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they are forced to acknowledge that Christ whom they crucified is indeed the true Messias, exalted by the right hand of God, to sit at the right hand of God,
they Are forced to acknowledge that christ whom they Crucified is indeed the true Messias, exalted by the right hand of God, to fit At the right hand of God,
and to have shed forth this which they did now see and hear, being now ready to make his foes (and who were they more then his crucifiers?) his foot-stool, Acts 2.33, 34, 35. They, being by the word also convinced hereof, apprehend wrath and damnation as most justly due unto them:
and to have shed forth this which they did now see and hear, being now ready to make his foes (and who were they more then his crucifiers?) his footstool, Acts 2.33, 34, 35. They, being by the word also convinced hereof, apprehend wrath and damnation as most justly due unto them:
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and in a word, how to save their poor souls, saying, What shall we do? And the meaning is no other then that of the Jaylour, who in like case and distresse of soul, trembling, and falling down before Paul and Silas, said, — Sirs, What must I do to be saved? Acts 16.29, 30.
and in a word, how to save their poor Souls, saying, What shall we do? And the meaning is no other then that of the Jailer, who in like case and distress of soul, trembling, and falling down before Paul and Silas, said, — Sirs, What must I do to be saved? Acts 16.29, 30.
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1 Now in that they all, being many, ask saying, What shall we do? It notes 1. A blessed conspiracy in these young Converts, in that they compasse their teachers round about,
1 Now in that they all, being many, ask saying, What shall we do? It notes 1. A blessed Conspiracy in these young Converts, in that they compass their Teachers round about,
whether with their Teachers, or other experienced Christians, have been made, by such as either can endure no such meetings as wherein they themselves are not the speakers:
whither with their Teachers, or other experienced Christians, have been made, by such as either can endure no such meetings as wherein they themselves Are not the Speakers:
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or none but such as their own are, in Taverns, Ale-houses, Gaming-places, and the like, whereby they may be justified by other mens like practice, which now, being so unlike, exasperates the malice of the unsound and profane:
or none but such as their own Are, in Taverns, Alehouses, Gaming-places, and the like, whereby they may be justified by other men's like practice, which now, being so unlike, exasperates the malice of the unsound and profane:
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And as those other dissembling hypocrites in Jer. 42.1, 2, &c. 19, 20, 21. who, great and small flocked and came neer to Jeremiah, requiring by him of the Lord that which they meant not, not obeying the voyce of the Lord,
And as those other dissembling Hypocrites in Jer. 42.1, 2, etc. 19, 20, 21. who, great and small flocked and Come near to Jeremiah, requiring by him of the Lord that which they meant not, not obeying the voice of the Lord,
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and either stone them, or otherwise by open insurrection, rebellion and massacring, put them, and all that hold of the truth with them, to death. See also Acts 16.19, -22.
and either stone them, or otherwise by open insurrection, rebellion and massacring, put them, and all that hold of the truth with them, to death. See also Acts 16.19, -22.
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there being the same remedy (though as the case may require, somewhat divesly to be applyed, according to the rules and method of spirituall physick) for all Converts and wounded consciences.
there being the same remedy (though as the case may require, somewhat divesly to be applied, according to the rules and method of spiritual physic) for all Converts and wounded Consciences.
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Would any then, being wounded by the word, know how to finde comfort and saving direction? let him inquire how others in like case have found it, and let him do accordingly.
Would any then, being wounded by the word, know how to find Comfort and Saving direction? let him inquire how Others in like case have found it, and let him do accordingly.
so his dealing is alike with all, he not being partiall. This made David propound his experience to others, and say, The humble shall hear thereof, and be glad.
so his dealing is alike with all, he not being partial. This made David propound his experience to Others, and say, The humble shall hear thereof, and be glad.
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and their faces were not ashamed, (saying) This poor man cryed: Who? literally David; mystycally Christ (but spiritually every humbled sinner) and the Lord heard him,
and their faces were not ashamed, (saying) This poor man cried: Who? literally David; mystycally christ (but spiritually every humbled sinner) and the Lord herd him,
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These here had never a serious thought of this main businesse till now that by the word savingly taught and applyed unto them they were convinced of their sin,
These Here had never a serious Thought of this main business till now that by the word savingly taught and applied unto them they were convinced of their since,
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and thereupon apprehended Gods wrath as justly due unto them for the same. Now they found they had souls to lose, which they never thought on seriously before.
and thereupon apprehended God's wrath as justly due unto them for the same. Now they found they had Souls to loose, which they never Thought on seriously before.
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and afforded us of God in and by Christ, which are faith in him, John 3.16, -36. and repentance, Luk. 13.1, 2, 3. we through impenitency and infidelity,
and afforded us of God in and by christ, which Are faith in him, John 3.16, -36. and Repentance, Luk. 13.1, 2, 3. we through impenitency and infidelity,
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so that whilest we make light account of Christ, we are in the same condition of these Jews who crucified him (for we tread under foot the Son of God, &c. Heb. 10.29.) before they came to see and be convinced of that their sin:
so that whilst we make Light account of christ, we Are in the same condition of these jews who Crucified him (for we tread under foot the Son of God, etc. Hebrew 10.29.) before they Come to see and be convinced of that their since:
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and nothing but certain damnation whilest we live in security, sensuality, unbelief and impenitency, our souls and the salvation of them from wrath deserved, will be the least part of our care.
and nothing but certain damnation whilst we live in security, sensuality, unbelief and impenitency, our Souls and the salvation of them from wrath deserved, will be the least part of our care.
Oh then, deer brethren and sisters, be all convinced (and the Lord in mercy convince you) of your lost condition, of the damned and desperate case in which you all are whilest you live in your sins without hearty sorrow or repentance,
O then, deer brothers and Sisters, be all convinced (and the Lord in mercy convince you) of your lost condition, of the damned and desperate case in which you all Are whilst you live in your Sins without hearty sorrow or Repentance,
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You now both see in part how your souls may be saved, (namely, if upon sight and sense of the loss thereof, you seek by faith and repentance to Christ the Saviour thereof) as also why you are to shew your greatest care to save the same.
You now both see in part how your Souls may be saved, (namely, if upon sighed and sense of the loss thereof, you seek by faith and Repentance to christ the Saviour thereof) as also why you Are to show your greatest care to save the same.
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and shall be given and effectually applyed to you upon your faith and repentance; I must then say, as God saith to impenitent ones, Hos. 13.9. Thy perishing and destruction is of thy self; thou hast destroyed thy self, and that through thy wilful ignorance, carnall security, self-confidence and bold presumption.
and shall be given and effectually applied to you upon your faith and Repentance; I must then say, as God Says to impenitent ones, Hos. 13.9. Thy perishing and destruction is of thy self; thou hast destroyed thy self, and that through thy wilful ignorance, carnal security, self-confidence and bold presumption.
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And what shall it profit a man, if he shall gain the whole world, and lose his own soul? Mark 8.36. Where we see it is a precious soul, more worth then the whole world;
And what shall it profit a man, if he shall gain the Whole world, and loose his own soul? Mark 8.36. Where we see it is a precious soul, more worth then the Whole world;
and what have we more? As then men in other things shew the greatest care of their own horse, house, childe, &c. so should they much more regard and have care of their precious souls,
and what have we more? As then men in other things show the greatest care of their own horse, house, child, etc. so should they much more regard and have care of their precious Souls,
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because nothing on earth is more theirs then their souls. Now the soul is lost by selling, pawning, and by carelesse keeping of it: Take heed of all these.
Because nothing on earth is more theirs then their Souls. Now the soul is lost by selling, pawning, and by careless keeping of it: Take heed of all these.
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or singular, let profession, Christ, soul and all go. A goodly exchange! 2. Presumptuous sinners and procrastinatours, who put off repentance till afterwards:
or singular, let profession, christ, soul and all go. A goodly exchange! 2. Presumptuous Sinners and procrastinatours, who put off Repentance till afterwards:
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so truly apprehensive of their own sins and of Gods wrath, as these here in my Text, who could rest in nothing, till they had the state and safety of their souls secured to them,
so truly apprehensive of their own Sins and of God's wrath, as these Here in my Text, who could rest in nothing, till they had the state and safety of their Souls secured to them,
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or at least saved by him, wee may take notice how all they must be qualified whom God will convert and save, which will appear especially in three particulars; which as they are effects and signs of one truly humbled, we have already considered and shewed.
or At least saved by him, we may take notice how all they must be qualified whom God will convert and save, which will appear especially in three particulars; which as they Are effects and Signs of one truly humbled, we have already considered and showed.
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So that we may easily see what to judge of secure and carelesse livers, who without all care or fear, doubt or distrust of their spirituall estate, passe their time and leave all to God,
So that we may Easily see what to judge of secure and careless livers, who without all care or Fear, doubt or distrust of their spiritual estate, pass their time and leave all to God,
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or else they cast all upon Gods Predestination, and conclude to the certain hazzard of their souls, that all their care is needless, no care of theirs can alter Gods purpose.
or Else they cast all upon God's Predestination, and conclude to the certain hazard of their Souls, that all their care is needless, no care of theirs can altar God's purpose.
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These men overlook Gods word, (which is their only rule) and so by prying beyond the Moon, cast away their souls carelesly and desperately, by neglecting the meanes and course which God would have them take and use.
These men overlook God's word, (which is their only Rule) and so by prying beyond the Moon, cast away their Souls carelessly and desperately, by neglecting the means and course which God would have them take and use.
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So, God will have all men to be saved, and to come unto the knowledge of the truth, 1 Tim. 2.4. We are saved by hope, Rom. 8.24. We are saved by well doing and by obedience, as Noah by faith obeying God;
So, God will have all men to be saved, and to come unto the knowledge of the truth, 1 Tim. 2.4. We Are saved by hope, Rom. 8.24. We Are saved by well doing and by Obedience, as Noah by faith obeying God;
To what end is all this, if we be not to shew care to save our selves? may we at our pleasure neglect baptisme, the knowledge of God according to his word, repentance, faith, hope, new obedience, and perseverance in the same,
To what end is all this, if we be not to show care to save our selves? may we At our pleasure neglect Baptism, the knowledge of God according to his word, Repentance, faith, hope, new Obedience, and perseverance in the same,
and yet look to be saved? or if we carefully labour to do and observe all these, shall we not undoubtedly be saved? Doth not God say in effect to us as Paul to Timothy, 1 Tim. 4.15, 16. Moditate on these things, give thy self wholly to them, — take heed to thy self, — continue in them:
and yet look to be saved? or if we carefully labour to do and observe all these, shall we not undoubtedly be saved? Does not God say in Effect to us as Paul to Timothy, 1 Tim. 4.15, 16. Moditate on these things, give thy self wholly to them, — take heed to thy self, — continue in them:
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See 2 Pet. 1.5.6. &c. 10. Such as are saved (being capable of the means) are brought by the word, to see their need of salvation, to apprehend nothing but wrath as their just desert,
See 2 Pet. 1.5.6. etc. 10. Such as Are saved (being capable of the means) Are brought by the word, to see their need of salvation, to apprehend nothing but wrath as their just desert,
O generation of vipers, saith the Baptist Mat. 3.7. to the Pharisees and Sadduces that came to his Baptism, who hath warned you to flee from the wrath to come? The Lord looks that men being warned especially, should in care to their souls, question themselves concerning their estate and doings;
Oh generation of vipers, Says the Baptist Mathew 3.7. to the Pharisees and Sadducees that Come to his Baptism, who hath warned you to flee from the wrath to come? The Lord looks that men being warned especially, should in care to their Souls, question themselves Concerning their estate and doings;
and so live at all adventures with God, and (indeed) contrary unto him. And all this is because they never truly were in straits of conscience for their evill waies,
and so live At all adventures with God, and (indeed) contrary unto him. And all this is Because they never truly were in straits of conscience for their evil ways,
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Whereas when God will bring home a wandring sinner, he giveth him an heart to suspect himselfe, to question his estate, course of life, and doings, as thus;
Whereas when God will bring home a wandering sinner, he gives him an heart to suspect himself, to question his estate, course of life, and doings, as thus;
and of the world? how may I redeem my lost time? what am I now doing? what course of life is this I follow? what will be the end of it? is it agreeable to Gods word? is it such as becomes the Gospel of Christ? wherein differ I from a Reprobate? If I were now to die, where is my comfort? in what condition (without flattering of my self) should I die? I may commend my soul into Gods hands,
and of the world? how may I Redeem my lost time? what am I now doing? what course of life is this I follow? what will be the end of it? is it agreeable to God's word? is it such as becomes the Gospel of christ? wherein differ I from a Reprobate? If I were now to die, where is my Comfort? in what condition (without flattering of my self) should I die? I may commend my soul into God's hands,
but take up at best with a civill life, heartless service of God, formall performance of duties, resting in the same, never questioning whether they be done in true obedience to God, and to Gods glory;
but take up At best with a civil life, heartless service of God, formal performance of duties, resting in the same, never questioning whither they be done in true Obedience to God, and to God's glory;
or whither they tend, whether they gain more of Christ thereby, and get more acquaintance with God, more assurance of his presence with them &c. there is a certain sign of a secure soul,
or whither they tend, whither they gain more of christ thereby, and get more acquaintance with God, more assurance of his presence with them etc. there is a certain Signen of a secure soul,
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and shew himself to take knowledge thereof, or to reward them, Isai. 58.2, 3. and if in outward shew and profession, (whilst their lives are unreformed and unholy) they seem to lean upon the Lord, saying, Is not the Lord among us? none evill can come upon us, Micah 3.11.
and show himself to take knowledge thereof, or to reward them, Isaiah 58.2, 3. and if in outward show and profession, (while their lives Are unreformed and unholy) they seem to lean upon the Lord, saying, Is not the Lord among us? none evil can come upon us, micah 3.11.
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and accordingly to break through all lets, scoffs, disgraces, nicknames, and to part with every lust, to deny thy self in all thine owne waies, in a word, to buy heaven with losse, and forgoing of all thy sins,
and accordingly to break through all lets, scoffs, disgraces, nicknames, and to part with every lust, to deny thy self in all thine own ways, in a word, to buy heaven with loss, and foregoing of all thy Sins,
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and to give thee any the least hope of acceptation, pardon and life, stick not with him, stand not upon any termes, conditions, exceptions, or reservations whatsoever;
and to give thee any the least hope of acceptation, pardon and life, stick not with him, stand not upon any terms, conditions, exceptions, or reservations whatsoever;
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Remember how it was with that young man, who left Christ because he could not enjoy him and his wealth too, Mat. 19. Thinke of King Agrippa almost perswaded to be a Christian,
remember how it was with that young man, who left christ Because he could not enjoy him and his wealth too, Mathew 19. Think of King Agrippa almost persuaded to be a Christian,
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Therefore so shew thy care, as not to remain hovering, but come to some through resolution. Thousands of souls perish, who yet might seem not far off from the kingdom of heaven.
Therefore so show thy care, as not to remain hovering, but come to Some through resolution. Thousands of Souls perish, who yet might seem not Far off from the Kingdom of heaven.
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thou canst no sooner begin to mistrust thine own courses, to question thine estate, to thinke of getting into a safer way, but Satan (afraid and loth to lose thee) will make use of all his wiles and stratagems,
thou Canst no sooner begin to mistrust thine own courses, to question thine estate, to think of getting into a safer Way, but Satan (afraid and loath to loose thee) will make use of all his wiles and stratagems,
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and of all likely waies and means (too many here to mention) whereby he might either detain thee, making thy former wayes lovely or not so odious to thee;
and of all likely ways and means (too many Here to mention) whereby he might either detain thee, making thy former ways lovely or not so odious to thee;
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or bring thee back again to former bondage, as Pharaoh would have done the Israelites, by pursuing thee with fears and terrors, presenting to thee a red sea of afflictions and dangers,
or bring thee back again to former bondage, as Pharaoh would have done the Israelites, by pursuing thee with fears and terrors, presenting to thee a read sea of afflictions and dangers,
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And what marvell? Christ himself tels thee before hand of so much, Matth. 10.16, 17 18, 19, - 21, 22, - 37, 38, 39. and Mark. 8.34, 35. and would have thee aforehand to cast,
And what marvel? christ himself tells thee before hand of so much, Matthew 10.16, 17 18, 19, - 21, 22, - 37, 38, 39. and Mark. 8.34, 35. and would have thee aforehand to cast,
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and count the cost; Luke 14.26, 27, 28. and to consult vers. 31. So saith he, Whosoever he be of you that forsaketh not all that he hath, (that is in readiness of affection,
and count the cost; Lycia 14.26, 27, 28. and to consult vers. 31. So Says he, Whosoever he be of you that Forsaketh not all that he hath, (that is in readiness of affection,
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and lose his own soul? and on the other hand, that whosoever shall lose his life for Christs sake and the Gospels (if it come to that) the same shall save it:
and loose his own soul? and on the other hand, that whosoever shall loose his life for Christ sake and the Gospels (if it come to that) the same shall save it:
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and whosoever shall confesse Christ before men, him will Christ also confesse before his Father which is in heaven, Matth. 10.32. Now these things, this necessity, these different issues considered, and by due meditation and consultation pondered, we see that Resolution is most needfull;
and whosoever shall confess christ before men, him will christ also confess before his Father which is in heaven, Matthew 10.32. Now these things, this necessity, these different issues considered, and by due meditation and consultation pondered, we see that Resolution is most needful;
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and that whatsoever conflicts within, or temptations from Satan without, would stand in our way, cannot otherwise be overcome but by firm resolutions and full purpose of heart for the present,
and that whatsoever conflicts within, or temptations from Satan without, would stand in our Way, cannot otherwise be overcome but by firm resolutions and full purpose of heart for the present,
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as we see in the Jews •nd Gods promise to them, Isa. 1.16, — 19. as also in David, Psal. 32.5. and in the Prodigal, and in Gods performance with them, Luke 15.18.
as we see in the jews •nd God's promise to them, Isaiah 1.16, — 19. as also in David, Psalm 32.5. and in the Prodigal, and in God's performance with them, Lycia 15.18.
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They being pinched in conscience in the straits thereof, and at their wits end, not knowing what to do as of themselves, fly wholly out of themselves, consult and advise with the Apostles of Christ, saying, What shall we do? being further ready to do whatsoever they in the name of Christ should direct them unto, without any reservation, exception or respect to themselves in their name and credit, in their ease, delights, liberty, wealth, friends, earthly hopes or contentments whatsoever,
They being pinched in conscience in the straits thereof, and At their wits end, not knowing what to do as of themselves, fly wholly out of themselves, consult and Advice with the Apostles of christ, saying, What shall we do? being further ready to do whatsoever they in the name of christ should Direct them unto, without any reservation, exception or respect to themselves in their name and credit, in their ease, delights, liberty, wealth, Friends, earthly hope's or contentment's whatsoever,
Thus did not the chief Priests and Pharisees; who, convinced of Christs mighty power and God-head, whereby he did great works, specially in raising the dead,
Thus did not the chief Priests and Pharisees; who, convinced of Christ mighty power and Godhead, whereby he did great works, specially in raising the dead,
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if they had been as soundly convinced as these here in my Text, they would not onely have asked, saying, What do we? and thereby have seen the desperate madnesse of their doings, in opposing him,
if they had been as soundly convinced as these Here in my Text, they would not only have asked, saying, What do we? and thereby have seen the desperate madness of their doings, in opposing him,
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even against the light of our own consciences, and sought to destroy? No, they were justly denyed the grace to deny themselves, who against the light of conscience,
even against the Light of our own Consciences, and sought to destroy? No, they were justly denied the grace to deny themselves, who against the Light of conscience,
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only in that, and in all other temptations afterwards, he is pleased to make a way to escape, 1 Cor. 10.13. by opening some door of hope to them, but that wholly out of themselves.
only in that, and in all other temptations afterwards, he is pleased to make a Way to escape, 1 Cor. 10.13. by opening Some door of hope to them, but that wholly out of themselves.
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Whereas it was a mercy to these here, first to be convinced of their sin, then to be driven into such plunges and straits as not of themselves to know what to do, especially to deny themselves withall so far as to seek and submit absolutely to such direction as should be given them by these Apostles.
Whereas it was a mercy to these Here, First to be convinced of their since, then to be driven into such plunges and straits as not of themselves to know what to do, especially to deny themselves withal so Far as to seek and submit absolutely to such direction as should be given them by these Apostles.
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Repent, saith he, &c. So when the Jaylour, in like distresse and straits, cryed out, Sirs, what must I do to be-saved? Paul delivers him out of his straits;
repent, Says he, etc. So when the Jailer, in like distress and straits, cried out, Sirs, what must I do to be-saved? Paul delivers him out of his straits;
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Thus faithfull Ministers (as sent of God) afford succours, and, as it were, reach out the hand to draw distressed souls out of the pit and gulf of dangers.
Thus faithful Ministers (as sent of God) afford succours, and, as it were, reach out the hand to draw distressed Souls out of the pit and gulf of dangers.
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This, in the case of sinners requires help from heaven, and such was the estate of all mankind through the sin of our first Parents (which was so easily and with delight committed) that unlesse God had become man, man could never have known what to have done, no more then the Divels now, who being left to themselves, perish without hope.
This, in the case of Sinners requires help from heaven, and such was the estate of all mankind through the since of our First Parents (which was so Easily and with delight committed) that unless God had become man, man could never have known what to have done, no more then the Devils now, who being left to themselves, perish without hope.
Now, our case being (for any helpe we can make our selves) alike desperate, we yet come not, through the hardness of our hearts and our insensibleness, of wrath due to it,
Now, our case being (for any help we can make our selves) alike desperate, we yet come not, through the hardness of our hearts and our insensibleness, of wrath due to it,
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only God lets them apprehend some possibility of help in and from him, and moves them to seek direction from his Ministers, which following they are delivered from their straits and fears,
only God lets them apprehend Some possibility of help in and from him, and moves them to seek direction from his Ministers, which following they Are Delivered from their straits and fears,
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It and these courses, other mens temptations and allurements, with our own corruptions and lusts, bring us into a snare, into straits, into a state of perdition, and there leave us to wrastle with the wrath of an angry God, with the terrors of hel, with millions of Divels ready to accuse us,
It and these courses, other men's temptations and allurements, with our own corruptions and Lustiest, bring us into a snare, into straits, into a state of perdition, and there leave us to wrestle with the wrath of an angry God, with the terrors of hell, with millions of Devils ready to accuse us,
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Now the way by which God gives an issue, is, by repentance, faith, confession of sin, prayer, self-condemning and self-deniall, punishment of offendors;
Now the Way by which God gives an issue, is, by Repentance, faith, Confessi of since, prayer, self-condemning and self-denial, punishment of offenders;
yet he finds a good issue by his casting himself upon God and his mercy, by his confession of sin, and prayer for himself and his people, joyned with fasting and sackcloth, by rearing an Altar,
yet he finds a good issue by his casting himself upon God and his mercy, by his Confessi of since, and prayer for himself and his people, joined with fasting and Sackcloth, by rearing an Altar,
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though as yet I know not wherein? Or to this people, to whom I ever promised good success and victory in thy name? or to the enemies whose mouthes I cannot stop from blasphemies? or to my self in answer to mine own doubts concerning thy truth and promises? Yet God gives him an issue also, Get thee up, (for he with his clothes rent, with the Elders of Israel, was faln upon his face before the Ark of the Lord untill the eventide) wherefore liest thou upon thy face? Israel hath sinned, — I will not be with you any more,
though as yet I know not wherein? Or to this people, to whom I ever promised good success and victory in thy name? or to the enemies whose mouths I cannot stop from Blasphemies? or to my self in answer to mine own doubts Concerning thy truth and promises? Yet God gives him an issue also, Get thee up, (for he with his clothes rend, with the Elders of Israel, was fallen upon his face before the Ark of the Lord until the eventide) Wherefore liest thou upon thy face? Israel hath sinned, — I will not be with you any more,
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But now, where in such straits and convictions of conscience men doe not betake themselves to such like courses of repentance, faith, prayer, &c. but thinke to wrastle it out by their own strength or other meanes, they shut the door of mercy against themselves,
But now, where in such straits and convictions of conscience men do not betake themselves to such like courses of Repentance, faith, prayer, etc. but think to wrestle it out by their own strength or other means, they shut the door of mercy against themselves,
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and in others, especially at the last day, when sinners shall be speechlesse, and seeing Christ in glory and as their judge, shall not know either what to say or do,
and in Others, especially At the last day, when Sinners shall be speechless, and seeing christ in glory and as their judge, shall not know either what to say or do,
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Nay, even in this life, when evill men will not flee to God by repentance, confession, faith, amendment, &c. and so serve his providence and make way for his mercy, they not only put themselves, but (be it spoken with reverence) God himself to some stand,
Nay, even in this life, when evil men will not flee to God by Repentance, Confessi, faith, amendment, etc. and so serve his providence and make Way for his mercy, they not only put themselves, but (be it spoken with Reverence) God himself to Some stand,
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so that he (being loth they should perish) knowes not what more to say or do unto them, (in mercy especially and so as may stand with his glory, who will not save men in their sins) unless he should utterly destroy them:
so that he (being loath they should perish) knows not what more to say or do unto them, (in mercy especially and so as may stand with his glory, who will not save men in their Sins) unless he should utterly destroy them:
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So God to Ephraim and Judah, O Ephraim, what shall I do unto thee? O Judah, what shall I doe unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.
So God to Ephraim and Judah, Oh Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your Goodness is as a morning cloud, and as the early due it Goes away.
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or what can I do more to my vineyard? What can I do more with my honor, to you who so long have abused my mercy, not feared my threats, made light account of my word, smothered checks of conscience, out-wrastled a while, to the stifling of the spirit, your fears, doubts and inward anguish, by your own meanes;
or what can I do more to my vineyard? What can I do more with my honour, to you who so long have abused my mercy, not feared my Treats, made Light account of my word, smothered Checks of conscience, out-wrastled a while, to the stifling of the Spirit, your fears, doubts and inward anguish, by your own means;
unlesse I should utterly destroy you, seeing you, by self-deniall, and going out of your selves wholly, will not seek your helpe and salvation from me? And assuredly dear brethren, seeing your sin hath brought you into such a distressed condition as that all the world cannot help you,
unless I should utterly destroy you, seeing you, by self-denial, and going out of your selves wholly, will not seek your help and salvation from me? And assuredly dear brothers, seeing your since hath brought you into such a distressed condition as that all the world cannot help you,
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and that again, by your presumption, and bold trusting to your selves, and security and self-confidence you bar up Gods mercy and his power against your selves;
and that again, by your presumption, and bold trusting to your selves, and security and self-confidence you bar up God's mercy and his power against your selves;
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I say, know it assuredly that mercy it self shall never save you, till or unlesse, you in sence of your hellish and slavish condition under the power of sin and wrath,
I say, know it assuredly that mercy it self shall never save you, till or unless, you in sense of your hellish and slavish condition under the power of since and wrath,
and acknowledgement of your own inability, and by an absolute deniall of your selves, do seek help and salvation out of your selves, in God only, according to the direction of his word and faithfull Ministers and dispensers of it,
and acknowledgement of your own inability, and by an absolute denial of your selves, do seek help and salvation out of your selves, in God only, according to the direction of his word and faithful Ministers and dispensers of it,
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so that being in their consciences convinced of their sins, and of their just desert of death, they betook themselves (those I mean who understood what they did) by faith and repentance to their sacrifices as types of Christ, testifying their self-deniall, confession of their guiltiness,
so that being in their Consciences convinced of their Sins, and of their just desert of death, they betook themselves (those I mean who understood what they did) by faith and Repentance to their Sacrifices as types of christ, testifying their self-denial, Confessi of their guiltiness,
But most through their ignorance and error offered their sacrifices without respect to Christ, rested in the bare work done, (without saith, repentance or renovation of their lives) made God beholding to them for their pains and cost,
But most through their ignorance and error offered their Sacrifices without respect to christ, rested in the bore work done, (without Says, Repentance or renovation of their lives) made God beholding to them for their pains and cost,
This I will not say but might be the meaning of that young man who came to Christ saying, Good master, what good thing shall I do that I may have eternall life? Mat. 19.16, 17. and Christ to convince him, answers him accordingly — If thou wilt enter into life, keep the commandements:
This I will not say but might be the meaning of that young man who Come to christ saying, Good master, what good thing shall I do that I may have Eternal life? Mathew 19.16, 17. and christ to convince him, answers him accordingly — If thou wilt enter into life, keep the Commandments:
And of those in John, Joh. 6.28. What shall we doe, that we might work the works of God? But we cannot conceive that these here, (yea or any truly touched in conscience for sin) did any whit aim at or trust to any works or worth of their own:
And of those in John, John 6.28. What shall we do, that we might work the works of God? But we cannot conceive that these Here, (yea or any truly touched in conscience for since) did any whit aim At or trust to any works or worth of their own:
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only they know not how to obtain it (conceiving it a thing not wholly impossible,) therefore finding and seeing no help in themselves, either from any worthiness or goodness, wisedome or power of theirs, they renouncing themselves in all these, seek direction from the Apostles, saying, What shall we do? as conceiving God would not deal with them as with stocks, or save them unwillingly,
only they know not how to obtain it (conceiving it a thing not wholly impossible,) Therefore finding and seeing no help in themselves, either from any worthiness or Goodness, Wisdom or power of theirs, they renouncing themselves in all these, seek direction from the Apostles, saying, What shall we do? as conceiving God would not deal with them as with stocks, or save them unwillingly,
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but by directing them to that way and course, whereby they might attain to his favour, not limiting God to the condition of works, (which thus they confesse in effect were none good in them, seeing their ill deeds put them into this perplexity,) but seeking pardon and life some other way,
but by directing them to that Way and course, whereby they might attain to his favour, not limiting God to the condition of works, (which thus they confess in Effect were none good in them, seeing their ill Deeds put them into this perplexity,) but seeking pardon and life Some other Way,
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unto which they should be directed, being resolved to follow such directions given them by the Apostles of Christ, (who knew his will and mind) though it were with the losse of all, name, credit, with men, wealth, liberty,
unto which they should be directed, being resolved to follow such directions given them by the Apostles of christ, (who knew his will and mind) though it were with the loss of all, name, credit, with men, wealth, liberty,
Therefore as our Saviour directed those Jewes to saith in him, saying to their demand. Joh. 6.29. This is the work of God that ye beleeve on him whom he hath sent, and John tells us, This is his commandement, that we should beleeve on the Name of his Son Jesus Christ.
Therefore as our Saviour directed those Jews to Says in him, saying to their demand. John 6.29. This is the work of God that you believe on him whom he hath sent, and John tells us, This is his Commandment, that we should believe on the Name of his Son jesus christ.
So Paul directed the jaylor, and Peter here these Jewes, to faith, baptisme and repentance, things to be done, though not barely to be rested in as works, but as they lead to Christ, being sanctified of God to that end,
So Paul directed the jailor, and Peter Here these Jews, to faith, Baptism and Repentance, things to be done, though not barely to be rested in as works, but as they led to christ, being sanctified of God to that end,
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And it is Gods manner to bring men to despair in themselves before they can hope in him, to throw away all their own works and righteousnesse as so many Idols, and to say with Ephraim, (repenting) Hos. 14.8.
And it is God's manner to bring men to despair in themselves before they can hope in him, to throw away all their own works and righteousness as so many Idols, and to say with Ephraim, (repenting) Hos. 14.8.
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What have I to do any more with Idols? And with Paul, Acts 9.6. (who also at his conversion asked the like question, Lord, what wilt thou have me to do? ) Phil. 3.7, 8, 9. What things were gain to me, those I accounted losse for Christ — for whom I have suffered the losse of all things,
What have I to do any more with Idols? And with Paul, Acts 9.6. (who also At his conversion asked the like question, Lord, what wilt thou have me to do?) Philip 3.7, 8, 9. What things were gain to me, those I accounted loss for christ — for whom I have suffered the loss of all things,
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and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith.
and do count them but dung that I may win christ, and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of christ, the righteousness which is of God by faith.
And therefore injoynes us in our Ministery (by which men are converted and saved) to convince men, ( to make them know (and acknowledge) all their abominations, Ezek. 16.2. to beat them out of themselves, to take them off their own bottoms and roots, that so we may ingraffe them into Christ the true Vine;
And Therefore enjoins us in our Ministry (by which men Are converted and saved) to convince men, (to make them know (and acknowledge) all their abominations, Ezekiel 16.2. to beatrice them out of themselves, to take them off their own bottoms and roots, that so we may ingraff them into christ the true Vine;
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and all the world may become guilty before God, Rom. 3.19, 20. to 26. (or subject to the judgement of God) and that their justification may be acknowledged to be freely by grace,
and all the world may become guilty before God, Rom. 3.19, 20. to 26. (or Subject to the judgement of God) and that their justification may be acknowledged to be freely by grace,
First, All the causes of salvation are without our selves. 1. God the Father is the author of it. 2. Christ the purchaser. 3. The Holy Ghost the applier and perswader of the heart. 4. The Word preached, the outward means which God sends, whither and to whom only he pleaseth.
First, All the Causes of salvation Are without our selves. 1. God the Father is the author of it. 2. christ the purchaser. 3. The Holy Ghost the applier and persuader of the heart. 4. The Word preached, the outward means which God sends, whither and to whom only he Pleases.
And his gift which we have not by nature, or of our selves, but by the mighty working of his power, Eph. 1.18, 19. 2. It is not in man to direct his steps, neither is the way of man in himself, Jer. 10.3. Our wits are uncapable of heavenly mysteries, 1 Cor. 2.14. Our wisedome foolishness, 1 Cor. 1.19, 20. Our reason enmity against God and his Law, Rom. 8.7. Our own thoughts and purposes evill, Gen. 8.21. Our knowledge and affections brutish, Jer. 10.14. Psal. 73.22.
And his gift which we have not by nature, or of our selves, but by the mighty working of his power, Ephesians 1.18, 19. 2. It is not in man to Direct his steps, neither is the Way of man in himself, Jer. 10.3. Our wits Are uncapable of heavenly Mysteres, 1 Cor. 2.14. Our Wisdom foolishness, 1 Cor. 1.19, 20. Our reason enmity against God and his Law, Rom. 8.7. Our own thoughts and Purposes evil, Gen. 8.21. Our knowledge and affections brutish, Jer. 10.14. Psalm 73.22.
for God is said to call those things that are not, 1 Cor. 1 28. So the heathen before their calling were no people, Rom. 10.19. Deut. 32.21. Hos. 1.10.
for God is said to call those things that Are not, 1 Cor. 1 28. So the heathen before their calling were no people, Rom. 10.19. Deuteronomy 32.21. Hos. 1.10.
but in the logicall, and more proper sence, as it implieth a deprivation of some former habit (as in our case of the image of God ) and that not such as sleep is, but such as death is;
but in the logical, and more proper sense, as it Implies a deprivation of Some former habit (as in our case of the image of God) and that not such as sleep is, but such as death is;
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being a privation not of the act and exercise onely of the faculty (as in sleep) but of the faculty and power it self, with respect to spirituall and supernaturall objects;
being a privation not of the act and exercise only of the faculty (as in sleep) but of the faculty and power it self, with respect to spiritual and supernatural objects;
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so farre as Gods most holy and just will puts no bar,) but we must deny all disposition in the instruments, and of the subject it self to the habit, and so must exclude all active power in man to his own conversion, which is not by Gods grace newly infused into him, who works not only the will or power to will,
so Far as God's most holy and just will puts no bar,) but we must deny all disposition in the Instruments, and of the Subject it self to the habit, and so must exclude all active power in man to his own conversion, which is not by God's grace newly infused into him, who works not only the will or power to will,
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And so Christ becomes the cause and fountain of new life unto his elect, who by his mercy and power are ingrafted into him as into a new stock, from whom we receive new life (being as dead and buried,
And so christ becomes the cause and fountain of new life unto his elect, who by his mercy and power Are ingrafted into him as into a new stock, from whom we receive new life (being as dead and buried,
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so also risen and quickned with him, Col. 2.12, 13.) and from whom we receive forgivenesse of sin, redemption and life, whereby our youth is renued like the Eagles, Psal. 103.3, 4, 5. And we return to the daies of our youth, Job 33.24, 25. Which change, being by the renuing of our mind, Rom. 12.2. is wrought by the Holy Ghost, Tit. 3.5. and is continued and wrought (by degrees) daily, whereby such as wait on the Lord renew their strength, and mount up with wings as Eagles, &c. Isai. 40.31.
so also risen and quickened with him, Col. 2.12, 13.) and from whom we receive forgiveness of since, redemption and life, whereby our youth is renewed like the Eagles, Psalm 103.3, 4, 5. And we return to the days of our youth, Job 33.24, 25. Which change, being by the renewing of our mind, Rom. 12.2. is wrought by the Holy Ghost, Tit. 3.5. and is continued and wrought (by Degrees) daily, whereby such as wait on the Lord renew their strength, and mount up with wings as Eagles, etc. Isaiah 40.31.
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WEe, who would shew our selves true converts, and such as truly hope to be saved, must hence learn, in all things to deny our selves, especially in this great business of our salvation, and indeed to see and acknowledge our selves to be nothing in our selves;
we, who would show our selves true converts, and such as truly hope to be saved, must hence Learn, in all things to deny our selves, especially in this great business of our salvation, and indeed to see and acknowledge our selves to be nothing in our selves;
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at best but as a rude lumpe and Chaos, like the earth at the first creation, which being made of nothing, was it self then without form, void, and dark, Gen. 1.2.
At best but as a rude lump and Chaos, like the earth At the First creation, which being made of nothing, was it self then without from, void, and dark, Gen. 1.2.
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We must ever acknowledge that without Christ and faith in him (which in in its own nature implieth and includes selfedeniall) all our gifts of nature or of common grace, are nothing; so that as Paul said concerning one grace, charity, so I may say of Christ,
We must ever acknowledge that without christ and faith in him (which in in its own nature Implies and includes Self-denial) all our Gifts of nature or of Common grace, Are nothing; so that as Paul said Concerning one grace, charity, so I may say of christ,
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and understood all mysteries and all knowledge, though I spake with the tongues of men and Angels — and though I had all (miraculous) faith, 1 Cor. 13.1, 2, 3. and had not Christ and true justifying saith in him, I am nothing: All knowledge is nothing, 1 Cor. 8.1. 1 Tim. 6.3, 4. And as all our gifts, so all priviledges without Christ must be accounted nothing:
and understood all Mysteres and all knowledge, though I spoke with the tongues of men and Angels — and though I had all (miraculous) faith, 1 Cor. 13.1, 2, 3. and had not christ and true justifying Says in him, I am nothing: All knowledge is nothing, 1 Cor. 8.1. 1 Tim. 6.3, 4. And as all our Gifts, so all privileges without christ must be accounted nothing:
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All our Confidences, or things which men trust in, are nothing, as Riches, Prov. 23.4, 5. with Psal. 37.16. Idols, in which the Gentiles trusted, and Idolaters now are nothing. All the strength of Kingdoms and nations, with God, Nothing.
All our Confidences, or things which men trust in, Are nothing, as Riches, Curae 23.4, 5. with Psalm 37.16. Idols, in which the Gentiles trusted, and Idolaters now Are nothing. All the strength of Kingdoms and Nations, with God, Nothing.
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less then nothing, Isai. 40.15 ▪ 17. All power (of will or other wise) in man nothing, Without me ye can do nothing, Joh. 15.5. All our own endeavours, like those of Peters, who fished all night and catched nothing, till Christ came, Luke 5.5. Joh. 21.3. In a word, all confidence in the flesh, Phil. 3.5, 6, 7, 8. all our legall righteousnesse, Phil. 3.9.
less then nothing, Isaiah 40.15 ▪ 17. All power (of will or other wise) in man nothing, Without me you can do nothing, John 15.5. All our own endeavours, like those of Peter's, who fished all night and catched nothing, till christ Come, Lycia 5.5. John 21.3. In a word, all confidence in the Flesh, Philip 3.5, 6, 7, 8. all our Legal righteousness, Philip 3.9.
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Though in nothing we be behind the best, yet we must say as Paul did, that (in and of our selves) we are nothing, 2 Cor. 12.11. All without Christ must be accounted but as cyphers, and that is nothing:
Though in nothing we be behind the best, yet we must say as Paul did, that (in and of our selves) we Are nothing, 2 Cor. 12.11. All without christ must be accounted but as ciphers, and that is nothing:
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So that if any man thinke himself to be something when he is nothing (and that is the state of us all) he deceiveth himself, Gal. 6.3. We must then see and acknowledge our own nothing: The knowledge hereof is rightly made the fountain of all other vertues.
So that if any man think himself to be something when he is nothing (and that is the state of us all) he deceives himself, Gal. 6.3. We must then see and acknowledge our own nothing: The knowledge hereof is rightly made the fountain of all other Virtues.
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In a word, he will love, desire, affect, and admire nothing but that which shall be judged something, (and that is nothing in or of himselfe) as, the new creature, 1 Cor. 7.19. 2 Cor. 5.16, 17 2. Faith working by love, Gal. 5.6. 3. Christ himself, and his righteousness,
In a word, he will love, desire, affect, and admire nothing but that which shall be judged something, (and that is nothing in or of himself) as, the new creature, 1 Cor. 7.19. 2 Cor. 5.16, 17 2. Faith working by love, Gal. 5.6. 3. christ himself, and his righteousness,
Therefore when God will give a man a being in Christ (which alone by the Apostle is opposed against being wise, mighty, noble, out of Christ 1 Cor. 1.30.) he oftentimes takes from him all outward staies and props, all earthly comforts, wealth, friends, health, children, parents, &c. (for commonly whilst ought remains, a man wil never look to Christ,) howsoever he convinceth him,
Therefore when God will give a man a being in christ (which alone by the Apostle is opposed against being wise, mighty, noble, out of christ 1 Cor. 1.30.) he oftentimes Takes from him all outward stays and props, all earthly comforts, wealth, Friends, health, children, Parents, etc. (for commonly while ought remains, a man will never look to christ,) howsoever he Convinces him,
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and so beats him out of himself, takes him off his own bottome, and root, that so when he sees all strength is gone, he may then flee only to God, to his mercy, power and grace.
and so beats him out of himself, Takes him off his own bottom, and root, that so when he sees all strength is gone, he may then flee only to God, to his mercy, power and grace.
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This was signified in the Prodigall, who never came to himself, much less to his father, till he was in extreame want and miserie, destitute of outward comforts and of all help in himselfe,
This was signified in the Prodigal, who never Come to himself, much less to his father, till he was in extreme want and misery, destitute of outward comforts and of all help in himself,
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and so when he came to himself, he said &c. Luke 15.14 ▪ 15, 16, 17. &c. Why, where had he been? when he went from his father, he was no more himself, he had lost himself,
and so when he Come to himself, he said etc. Lycia 15.14 ▪ 15, 16, 17. etc. Why, where had he been? when he went from his father, he was no more himself, he had lost himself,
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Otherwise if indeed we were our selves, such as God made us, we neither needed nor ought to deny our selves, no more then Christ of whom it is said, He cannot deny himself.
Otherwise if indeed we were our selves, such as God made us, we neither needed nor ought to deny our selves, no more then christ of whom it is said, He cannot deny himself.
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There is a threefold self; 1. Naturall, such as was in us by our creation, some remnants whereof remain not wholly defaced. 2. Sinfull. 3. Regenerate, whereby we become new creatures or new-men.
There is a threefold self; 1. Natural, such as was in us by our creation, Some remnants whereof remain not wholly defaced. 2. Sinful. 3. Regenerate, whereby we become new creatures or new-men.
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Yet the regenerate self though it may seek and is allowed to seek it self and its own spirituall and eternall good and salvation, and may do such things as may further the same,
Yet the regenerate self though it may seek and is allowed to seek it self and its own spiritual and Eternal good and salvation, and may do such things as may further the same,
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as Moses in refusing the honours, treasures, and pleasures of Egypt, had an eye to the recompence of reward, Hebr. 11. even as Christ himself, who for the joy that was set before him, endured the cross• and despised the shame, Hebr. 12.2. (for God having made promises of such things,
as Moses in refusing the honours, treasures, and pleasures of Egypt, had an eye to the recompense of reward, Hebrew 11. even as christ himself, who for the joy that was Set before him, endured the cross• and despised the shame, Hebrew 12.2. (for God having made promises of such things,
yea of this life unto us for our incouragement in well-doing, we may accordingly make use of them as arguments to move our selves:) I say it must not thus do, out of Gods way, or without subordinating its own respects unto God:
yea of this life unto us for our encouragement in welldoing, we may accordingly make use of them as Arguments to move our selves:) I say it must not thus do, out of God's Way, or without subordinating its own respects unto God:
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seeing though the regenerate man be restored again to himself, yet he is not his own man, (and so far not himself) but the Lorde, who as he at first gave him his naturall being by creating him in righteousnesse and holiness, so his new and spirituall being by redeeming him, and so hath a proprietie in him;
seeing though the regenerate man be restored again to himself, yet he is not his own man, (and so Far not himself) but the Lord, who as he At First gave him his natural being by creating him in righteousness and holiness, so his new and spiritual being by redeeming him, and so hath a propriety in him;
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and therefore must not, and doth not, as do the wicked, give himself any longer to any thing else, as to the world, to wine, to women, to his sports, or to himself, as to be too far addicted to his own wisedome, will, affections and lusts, that he should be called or accounted self-wise, self-willed, self-conceited, self-loving, &c. Neither must he wholly live to himself as he is a creature,
and Therefore must not, and does not, as do the wicked, give himself any longer to any thing Else, as to the world, to wine, to women, to his sports, or to himself, as to be too Far addicted to his own Wisdom, will, affections and Lustiest, that he should be called or accounted self-wise, self-willed, self-conceited, self-loving, etc. Neither must he wholly live to himself as he is a creature,
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for so he is as wel for and to God and his glory, as from him and his power, Rom. 11.36. much less as a new creature or true Christian, seeing he so• ••pends and hath his being only of Christ, who is his Alpha, in regard of his grace first and last, being both author and finisher of his faith, and should be his Omega, by doing all to his glory.
for so he is as well for and to God and his glory, as from him and his power, Rom. 11.36. much less as a new creature or true Christian, seeing he so• ••pends and hath his being only of christ, who is his Alpha, in regard of his grace First and last, being both author and finisher of his faith, and should be his Omega, by doing all to his glory.
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but his father and master, and fear him. A Christian is a member of Christ; and therefore as the hand will expose it self even to cutting off, to save the head;
but his father and master, and Fear him. A Christian is a member of christ; and Therefore as the hand will expose it self even to cutting off, to save the head;
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we are taught from these converts, to be nothing in our selves, but to become separate and divorced from our selves, denying our selves in all things, especially in the main business of our salvation, and in all duties belonging or tending thereunto;
we Are taught from these converts, to be nothing in our selves, but to become separate and divorced from our selves, denying our selves in all things, especially in the main business of our salvation, and in all duties belonging or tending thereunto;
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whilest he trusted to himself and to the strength of his own resolution, Matth. 26.44. Though all men shall be offended because of thee, I yet will never be offended:
whilst he trusted to himself and to the strength of his own resolution, Matthew 26.44. Though all men shall be offended Because of thee, I yet will never be offended:
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And how is it in our daies when many are ashamed of the afflictions of Gods people for the Gospels sake, and to make any other then an outward, bare, cold,
And how is it in our days when many Are ashamed of the afflictions of God's people for the Gospels sake, and to make any other then an outward, bore, cold,
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and be thought to be Puritanicall, seditious, factious, and enemies to Caesar? The truth is, shame which belongs only unto sin is now cast upon profession of godlinesse.
and be Thought to be Puritanical, seditious, factious, and enemies to Caesar? The truth is, shame which belongs only unto since is now cast upon profession of godliness.
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2. Faith and belief on Christ of necessity presupposeth self-deniall, and a renouncing of the condition of works or of whatsoever worth, excellency or righteousnesse is in a mans self.
2. Faith and belief on christ of necessity presupposeth self-denial, and a renouncing of the condition of works or of whatsoever worth, excellency or righteousness is in a men self.
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and a renouncing of all such usts as we have formerly delighted in, and so a denying of our elves in our vain delights and carnall pleasures, in our unlawull waies of gain, in our pride, ambition,
and a renouncing of all such usts as we have formerly delighted in, and so a denying of our elves in our vain delights and carnal pleasures, in our unlawull ways of gain, in our pride, ambition,
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& c? What keeps men in their sins without repentance, but unwillingness and lothness to deny themselves in their former lusts, which will plead hard; (I mean the sinful self in man ) what, will ye leave us for ever? shall we never be merry agai•, will leud queanes or companions say? It will be here,
& c? What keeps men in their Sins without Repentance, but unwillingness and loathness to deny themselves in their former Lustiest, which will plead hard; (I mean the sinful self in man) what, will you leave us for ever? shall we never be merry agai•, will lewd queans or Sodales say? It will be Here,
and how ready to deny themselves that they might obey him, whether by doing or suffering. But this could not be done without much deniall of themselves;
and how ready to deny themselves that they might obey him, whither by doing or suffering. But this could not be done without much denial of themselves;
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active duties, as to beleeve, obey the Gospel and the like, are contrary to corrupted nature, (as above nature so far as it remains intire;) which cannot be performed till a man cross his corruptions;
active duties, as to believe, obey the Gospel and the like, Are contrary to corrupted nature, (as above nature so Far as it remains entire;) which cannot be performed till a man cross his corruptions;
and deny himself in them, in his ease, delights, gain, &c. much more must he deny himself in things to be suffered and passive duties, which are not only against corrupt nature,
and deny himself in them, in his ease, delights, gain, etc. much more must he deny himself in things to be suffered and passive duties, which Are not only against corrupt nature,
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5. These here, whilest they ask this question, stand upon nothing in themselves, and deny themselves fully and in all things, without any reservations or respects to themselves.
5. These Here, whilst they ask this question, stand upon nothing in themselves, and deny themselves Fully and in all things, without any reservations or respects to themselves.
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who it may be also will stoup to suffer scorn and nicknames for Christ and his profession, which he finds to be more advantageous to him some other way;
who it may be also will stoup to suffer scorn and nicknames for christ and his profession, which he finds to be more advantageous to him Some other Way;
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and what we are to deny our selves in. 1. The former are, 1. Gods glory. 2. Christ his word and truth with the Gospel in the purity and power of it. 3. Our own spirituall and eternall good, together with the peace and comfort of our own consciences,
and what we Are to deny our selves in. 1. The former Are, 1. God's glory. 2. christ his word and truth with the Gospel in the purity and power of it. 3. Our own spiritual and Eternal good, together with the peace and Comfort of our own Consciences,
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This first part of the distinction may be better conceived in and by the example of Christ himself, (till we hereafter give other instances.) Of him it is said, that he cannot denie himself: True, that is in such things as belong to his nature, as his truth, and faithfulness, there instanced in;
This First part of the distinction may be better conceived in and by the Exampl of christ himself, (till we hereafter give other instances.) Of him it is said, that he cannot deny himself: True, that is in such things as belong to his nature, as his truth, and faithfulness, there instanced in;
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And in such remnants of intire nature as yet abide with us, not wholly obliterated and defaced, we are not absolutely, but only in some respects to deny our selves.
And in such remnants of entire nature as yet abide with us, not wholly obliterated and defaced, we Are not absolutely, but only in Some respects to deny our selves.
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But now our Saviour Christ, who in things respecting his nature, cannot denie himself, yet out of will, and with respect to his Fathers glory, and to the spirituall and eternall good of mens souls, was content and willing to deny himself many waies;
But now our Saviour christ, who in things respecting his nature, cannot deny himself, yet out of will, and with respect to his Father's glory, and to the spiritual and Eternal good of men's Souls, was content and willing to deny himself many ways;
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Thus he is said to empty himself, and to make himself of no reputation, and to suffer his glory to be obscured in the dark lanthorn of his humanity whilest he lived here on earth:
Thus he is said to empty himself, and to make himself of no reputation, and to suffer his glory to be obscured in the dark lantern of his humanity whilst he lived Here on earth:
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insomuch that according to his humane nature without sin, having by prayer sought himself, saying, O my Father, if it be possible, let this cup (of death ) passe from me; yet denying his own will, he adds, neverthelesse, not as I will, but as thou wilt.
insomuch that according to his humane nature without since, having by prayer sought himself, saying, Oh my Father, if it be possible, let this cup (of death) pass from me; yet denying his own will, he adds, nevertheless, not as I will, but as thou wilt.
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Now this example of Christs (to note it by the the way) inforceth the like practise upon us, much more for his sake and glory, to deny our selves, he thus denied himself for us, who for us men, and for our salvation, came down from heaven and was incarnate;
Now this Exampl of Christ (to note it by the the Way) enforceth the like practice upon us, much more for his sake and glory, to deny our selves, he thus denied himself for us, who for us men, and for our salvation, Come down from heaven and was incarnate;
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and shall not we for our own good, for his glory, being so many wayes bound to him, our Creator, our Lord and Soveraigne, our Redeemer, our Husband, Head and Father, deny our unworthy selves?
and shall not we for our own good, for his glory, being so many ways bound to him, our Creator, our Lord and Sovereign, our Redeemer, our Husband, Head and Father, deny our unworthy selves?
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1 In our own carnall wisdome and corrupt reasonings, whereby men are wise in their own eyes, conceive of God according to their own dark hearts, Rom. 1.21. making to themselves similitudes of God as they please, Exod. 20.4. Rom. 1.23.
1 In our own carnal Wisdom and corrupt reasonings, whereby men Are wise in their own eyes, conceive of God according to their own dark hearts, Rom. 1.21. making to themselves Similitudes of God as they please, Exod 20.4. Rom. 1.23.
as John 6.52, -60, -65, 66. 1 Cor. 1.20. accounting Gods word preached, and his wayes foolishnesse, 1 Cor. 1.23. never consulting with God in his word, or by prayer;
as John 6.52, -60, -65, 66. 1 Cor. 1.20. accounting God's word preached, and his ways foolishness, 1 Cor. 1.23. never consulting with God in his word, or by prayer;
but directing and ordering all their wayes by their own counsels, and so they live by their own rules, which they devise and frame to themselves, consulting onely with flesh and blood;
but directing and ordering all their ways by their own Counsels, and so they live by their own rules, which they devise and frame to themselves, consulting only with Flesh and blood;
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Whereas the Apostle's rule is, If any man among you seemeth to be wise in this world, let him become a fool that he may be wise, 1 Cor. 3.18. that is, let him se• his folly, and deny his own seeming and carnall wisdome, that he may be wise by that wisdom of God which he is now ready to charge with folly.
Whereas the Apostle's Rule is, If any man among you seems to be wise in this world, let him become a fool that he may be wise, 1 Cor. 3.18. that is, let him se• his folly, and deny his own seeming and carnal Wisdom, that he may be wise by that Wisdom of God which he is now ready to charge with folly.
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Let the wicked also forsake his way (which according to his foolish wisdom he hath chosen), and the unrighteous man his thoughts Isa. 55.7. (even such carnall thoughts as hee hath of Gods Mercie, and other Attributes).
Let the wicked also forsake his Way (which according to his foolish Wisdom he hath chosen), and the unrighteous man his thoughts Isaiah 55.7. (even such carnal thoughts as he hath of God's Mercy, and other Attributes).
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How happy then is that man who denying his own wisdome, shall in all his wayes and thoughts hood-wink himself, make God and his word the guide of his thoughts and ways,
How happy then is that man who denying his own Wisdom, shall in all his ways and thoughts hoodwink himself, make God and his word the guide of his thoughts and ways,
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God will guide such with his counsell, and after receive him to glory, Psal. 73.24. Such as so blinde themselves, and will see onely with Gods eyes, and by the light of his word, become truely wise:
God will guide such with his counsel, and After receive him to glory, Psalm 73.24. Such as so blind themselves, and will see only with God's eyes, and by the Light of his word, become truly wise:
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whereas all others, who are wise in themselves, are denyed true wisdom, Matth. 11.25. and their own wisdom is accursed to them, Isa. 30.1. and turned into folly, as was Ahitophel 's; and 1 Cor. 1.19. and 3.19, 20. John 9.39. &c. I conclude;
whereas all Others, who Are wise in themselves, Are denied true Wisdom, Matthew 11.25. and their own Wisdom is accursed to them, Isaiah 30.1. and turned into folly, as was Ahithophel is; and 1 Cor. 1.19. and 3.19, 20. John 9.39. etc. I conclude;
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Forsake the devices of thine own heart, Hear counsell, and receive instruction (from Gods word,) that (howsoever men think of thee for the present) thou mayst be wise in thy later end, Prov. 19.20, 21. and not as the worldling, who — at his end shall be a fool, Jer. 17.11.
Forsake the devices of thine own heart, Hear counsel, and receive instruction (from God's word,) that (howsoever men think of thee for the present) thou Mayest be wise in thy later end, Curae 19.20, 21. and not as the worldling, who — At his end shall be a fool, Jer. 17.11.
These here in my Text stood not upon any wisdom of their own, but sought direction from the Apostles, saying, What shall we do? And following the same, became truly wise, even to salvation.
These Here in my Text stood not upon any Wisdom of their own, but sought direction from the Apostles, saying, What shall we do? And following the same, became truly wise, even to salvation.
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— For that we ought to say, If the Lord will we shall live, and do this or that, Jam. 4.13, -15. And so in all crosses and evils befalling us, we are to say, The will of the Lord be done, Acts 21.14. We must not think all things must be according to our will, or that God should stoop to us in all things;
— For that we ought to say, If the Lord will we shall live, and do this or that, Jam. 4.13, -15. And so in all Crosses and evils befalling us, we Are to say, The will of the Lord be done, Acts 21.14. We must not think all things must be according to our will, or that God should stoop to us in all things;
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which with respect to men is tyranny; to God, is flat obstinacy and rebellion, as Jer. 18.12. and 44.16, 17. 3 In all our carnall affections and fleshly lusts and desires, from all which we must abstain, 1 Pet. 2.11. Otherwise God will give us our desires, but with a curse, as to the Israelites, who lusted exceedingly in the wildernesse:
which with respect to men is tyranny; to God, is flat obstinacy and rebellion, as Jer. 18.12. and 44.16, 17. 3 In all our carnal affections and fleshly Lustiest and Desires, from all which we must abstain, 1 Pet. 2.11. Otherwise God will give us our Desires, but with a curse, as to the Israelites, who lusted exceedingly in the Wilderness:
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to whom God granted their request, but sent leannesse into their soul, Psal. 106.14, 15. and 78.29, 30, 31. And this self-denyall should be especially in our most beloved and darling sins;
to whom God granted their request, but sent leanness into their soul, Psalm 106.14, 15. and 78.29, 30, 31. And this self-denial should be especially in our most Beloved and darling Sins;
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and give to the poor, and thou shalt have treasure in heaven, and come and take up thy crosse and follow me, Mark 10.20, 21. Now this was a commandement (not to build an Order of begging Friars on) onely of tryall, conviction and discovery.
and give to the poor, and thou shalt have treasure in heaven, and come and take up thy cross and follow me, Mark 10.20, 21. Now this was a Commandment (not to built an Order of begging Friars on) only of trial, conviction and discovery.
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A small thing (as one notes) parts God and them: their deceit used in the shop, their whore, their vain delight otherwise, their pride in apparel, their ambition, their desire of revenge, their fear of losing mans favour,
A small thing (as one notes) parts God and them: their deceit used in the shop, their whore, their vain delight otherwise, their pride in apparel, their ambition, their desire of revenge, their Fear of losing men favour,
as in forreign parts and Countries, where there are onely more opportunities of getting gain then in our own Country (perhaps,) where yet the Gospel is in better purity, and more power.
as in foreign parts and Countries, where there Are only more opportunities of getting gain then in our own Country (perhaps,) where yet the Gospel is in better purity, and more power.
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We have the instance of Moses, who refused to be called the son (yea the heir) of King Pharaoh's daughter, or to enjoy the pleasures of sin in that Court,
We have the instance of Moses, who refused to be called the son (yea the heir) of King Pharaoh's daughter, or to enjoy the pleasures of since in that Court,
And he lost not by it, Hebr. 11.24, 25, 26. SECT. 5. Shewing secondly, in what things, otherwise lawfull, we are to deny our selves: And first, In things naturall; of three sorts.
And he lost not by it, Hebrew 11.24, 25, 26. SECT. 5. Showing secondly, in what things, otherwise lawful, we Are to deny our selves: And First, In things natural; of three sorts.
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And so in case of competition, comparison and subordination of the one to the other, we are (though as is said, not absolutely, yet in such case) resolutely to deny our selves.
And so in case of competition, comparison and subordination of the one to the other, we Are (though as is said, not absolutely, yet in such case) resolutely to deny our selves.
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for so their courses would not be so absurd and unreasonable as they are, whereby they can give no reason of their doings, of their neglect of life and salvation, impenitency, Jer. 8.6. of their persecutions, and hating of Gods people without cause, &c. nay nor of their faith and hope, which they are bound to do, 1 Pet. 3.15.
for so their courses would not be so absurd and unreasonable as they Are, whereby they can give no reason of their doings, of their neglect of life and salvation, impenitency, Jer. 8.6. of their persecutions, and hating of God's people without cause, etc. nay nor of their faith and hope, which they Are bound to do, 1 Pet. 3.15.
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being able also to examine doctrines, to judge of consequences and inferences in Scripture, to search the Scriptures whether the things taught us be so or no, that so they may not blindly either beleeve or obey any but God alone, and in God:
being able also to examine doctrines, to judge of consequences and inferences in Scripture, to search the Scriptures whither the things taught us be so or no, that so they may not blindly either believe or obey any but God alone, and in God:
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The mysteries of faith, as that of the Trinitie, of the subsisting of our nature in the second Person of the Godhead, the resurrection of the same individuall bodies of ours,
The Mysteres of faith, as that of the Trinity, of the subsisting of our nature in the second Person of the Godhead, the resurrection of the same Individu bodies of ours,
or dive into the deep things of God. 2. In sight of its shallownesse, not to take upon us by it to judge of the mysteries of faith, not to make it a ground of faith, or to go before it;
or dive into the deep things of God. 2. In sighed of its shallowness, not to take upon us by it to judge of the Mysteres of faith, not to make it a ground of faith, or to go before it;
or which he makes known to be his will, and a truth, though by reason we understand it not. 3. Not to frame points of Doctrine, or Articles to be imbraced as truths, according to our understanding, judgement and reason,
or which he makes known to be his will, and a truth, though by reason we understand it not. 3. Not to frame points of Doctrine, or Articles to be embraced as truths, according to our understanding, judgement and reason,
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as in the particular wherein true happiness doth consist, and in the way to it (which is onely faith in Christ) to be directed onely by him, without opposing his will made known to us,
as in the particular wherein true happiness does consist, and in the Way to it (which is only faith in christ) to be directed only by him, without opposing his will made known to us,
and when the same objects and motives are propounded to many, to difference it self from others either in good or evill, either by accepting (as of it self) that good,
and when the same objects and motives Are propounded to many, to difference it self from Others either in good or evil, either by accepting (as of it self) that good,
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And we are not to desire any thing of this life in particular, but herein so far to deny our selves as to be content to be denyed (be it children, office, preferment, &c.) yea, to account such denyall a blessing, in hope God hath some greater good in store for us,
And we Are not to desire any thing of this life in particular, but herein so Far to deny our selves as to be content to be denied (be it children, office, preferment, etc.) yea, to account such denial a blessing, in hope God hath Some greater good in store for us,
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) we fall into the second sort of things naturall in which we are to deny our selues, especially when they come in competition with Gods glory, word, will,
) we fallen into the second sort of things natural in which we Are to deny our selves, especially when they come in competition with God's glory, word, will,
Honours and name: Thus David, when Saul stood between him and a Kingdom, though he had him at advantage, found Saul in an act of hostility against him, was incited by others to destroy him, yet denyed himself therein:
Honours and name: Thus David, when Saul stood between him and a Kingdom, though he had him At advantage, found Saul in an act of hostility against him, was incited by Others to destroy him, yet denied himself therein:
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no better then mad and besides our selves, fools, the off-scouring of the world, enemies to Cesar, to State and Government, factious, seditious, humorous, puritanicall,
no better then mad and beside our selves, Fools, the offscouring of the world, enemies to Cesar, to State and Government, factious, seditious, humorous, puritanical,
and then be content to passe by honour and dishonour, by evill report and good report, to be accounted deceivers, to be unknown or unacknowledged in our innocency, integrity,
and then be content to pass by honour and dishonour, by evil report and good report, to be accounted deceivers, to be unknown or unacknowledged in our innocency, integrity,
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and being reviled, reviled not again, despised the shame, &c. And when David was reviled by Shemei, and put by his Kingdom by his son Absolom, and forced to flee before him,
and being reviled, reviled not again, despised the shame, etc. And when David was reviled by Shimei, and put by his Kingdom by his son Absalom, and forced to flee before him,
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4. In some case, as of scandall and of edifying the Church, we are to deny our selves even in our lawfull liberties, in things indifferent, or not so necessary,
4. In Some case, as of scandal and of edifying the Church, we Are to deny our selves even in our lawful Liberties, in things indifferent, or not so necessary,
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but that they may bee forborn without sin, as we see in Paul, becomming all things to all men, 1 Cor. 9.20, 21, 22, 23. and he would have us take heed that our liberty become not a stumbling blook to them that are weak, 1 Cor. 8, 9, -13. Yea he restrained himself from marrying, a thing otherwise as lawfull for him as for any;
but that they may be forborn without since, as we see in Paul, becoming all things to all men, 1 Cor. 9.20, 21, 22, 23. and he would have us take heed that our liberty become not a stumbling blook to them that Are weak, 1 Cor. 8, 9, -13. Yea he restrained himself from marrying, a thing otherwise as lawful for him as for any;
yet in case Christ call him, he must leave it, and follow God even blindfold, as Abraham, who so called, — went out not knowing whither he went, Hebr. 11.8. Gen. 12.1.4. So Ruth, ch. 2.11, 12.
yet in case christ call him, he must leave it, and follow God even blindfold, as Abraham, who so called, — went out not knowing whither he went, Hebrew 11.8. Gen. 12.1.4. So Ruth, changed. 2.11, 12.
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but to lay it down for Christ, as he laid down his for us. So we are taught in the forenamed place, Luke 14.26. and Matth. 10.39. Mark. 8.35. This was resolved on, and done by the holy martyrs of Christ in all ages.
but to lay it down for christ, as he laid down his for us. So we Are taught in the forenamed place, Lycia 14.26. and Matthew 10.39. Mark. 8.35. This was resolved on, and done by the holy Martyrs of christ in all ages.
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So that our very lives should not be dear unto us, neither should we refuse any hazards (though even of life) not only for a good conscience and faithfulness in our callings, as we are Christians;
So that our very lives should not be dear unto us, neither should we refuse any hazards (though even of life) not only for a good conscience and faithfulness in our callings, as we Are Christians;
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as we see in the resolution of noble Queen Esther, — Esther 4.16. I will go in unto the King, which is not according to the Law, and if I perish, I perish:
as we see in the resolution of noble Queen Esther, — Esther 4.16. I will go in unto the King, which is not according to the Law, and if I perish, I perish:
whether they be of a more common nature, or peculiar to the Elect after their calling (for I list not here curiously to distinguish) they are both duties and graces, or gifts received.
whither they be of a more Common nature, or peculiar to the Elect After their calling (for I list not Here curiously to distinguish) they Are both duties and graces, or Gifts received.
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The like I say of all other duties whatsoever, of mens hearing, and coming to Church, of mens preaching, praying, fasting, giving almes, and in the doing of other good works and great works, if it were building of Churches, casting out divels,
The like I say of all other duties whatsoever, of men's hearing, and coming to Church, of men's preaching, praying, fasting, giving alms, and in the doing of other good works and great works, if it were building of Churches, casting out Devils,
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and being bid to take his son Isaac (his only Isaac, whom he loved) and offer him for a burnt offering unto God, he obeyed, though it might seem to be against humanity, fatherly affection in him, against the Law of God, (in his heart, Thou shalt not kill, yea, which more is, against the truth and promise of God; (seeing if Isaac perished, the whole salvation of all the seed and children of Abrahams saith, might seem in him to perish;) yet its said, By faith Abraham when he was tried, offered up Isaac:
and being bid to take his son Isaac (his only Isaac, whom he loved) and offer him for a burned offering unto God, he obeyed, though it might seem to be against humanity, fatherly affection in him, against the Law of God, (in his heart, Thou shalt not kill, yea, which more is, against the truth and promise of God; (seeing if Isaac perished, the Whole salvation of all the seed and children of Abrahams Says, might seem in him to perish;) yet its said, By faith Abraham when he was tried, offered up Isaac:
of whom it was said, that in Isaac shall thy seed be called, &c. So the Israelites borrowed Jewels of silver and gold and raiment of the Egyptians at Gods command, at their going out of Egypt,
of whom it was said, that in Isaac shall thy seed be called, etc. So the Israelites borrowed Jewels of silver and gold and raiment of the egyptians At God's command, At their going out of Egypt,
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though he were no publique Magistrate,) of Ehud slaying Eglon. In such cases (which now are ceased or become very rare) Gods will once distinctly known and revealed, must without any questioning or disputing against it be obeyed, and men deny themselves in their own reason otherwise.
though he were no public Magistrate,) of Ehud slaying Eglon. In such cases (which now Are ceased or become very rare) God's will once distinctly known and revealed, must without any questioning or disputing against it be obeyed, and men deny themselves in their own reason otherwise.
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and the observation of many things contrary to Gods law, cannot hereby be justified. Secondly, for gifts and graces received, of what sort soever they be, common, or proper,
and the observation of many things contrary to God's law, cannot hereby be justified. Secondly, for Gifts and graces received, of what sort soever they be, Common, or proper,
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and in charity edifie not others by it, all is nothing: It puffeth up, so that if any thinke that he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Tim. 6.3, 4. Such an one is proud (or a fool) knowing nothing. The more any truly knowes himselfe, the more he will deny himself.
and in charity edify not Others by it, all is nothing: It Puffeth up, so that if any think that he Knoweth any thing, he Knoweth nothing yet as he ought to know, 1 Tim. 6.3, 4. Such an one is proud (or a fool) knowing nothing. The more any truly knows himself, the more he will deny himself.
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2. Is it any ability to do well, to convert, beleeve, repent, which we receive, (or suppose we receive) from the word? we must not stand upon it with God,
2. Is it any ability to do well, to convert, believe, Repent, which we receive, (or suppose we receive) from the word? we must not stand upon it with God,
and that in all fear and distrust of our selves, and in all humility, even because it is God which worketh in us, both to will and to do of his good pleasure.
and that in all Fear and distrust of our selves, and in all humility, even Because it is God which works in us, both to will and to do of his good pleasure.
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or otherwise we shall find our strength to be weaknesse. Thus Paul Phil. 4.13. I can do all things, (yea and suffer all things) through Christ which strengtheneth me.
or otherwise we shall find our strength to be weakness. Thus Paul Philip 4.13. I can do all things, (yea and suffer all things) through christ which strengtheneth me.
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In such case, and in such case only, Let the weak say, I am strong, Joel 3.10. 3. Is it any righteousnesse or holinesse of ours, which we have either from the Law, in which Paul was unblameable;
In such case, and in such case only, Let the weak say, I am strong, Joel 3.10. 3. Is it any righteousness or holiness of ours, which we have either from the Law, in which Paul was unblameable;
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or from the Gospel, so far, as through the knowledge of the Lord and Saviour Jesus Christ, any of us have escaped the pollutions of the world, and so are of civill conversation and life in the world? Oh, learn we to disclaim all, in the sight and acknowledgement both of the perfection of that righteousnesse which is in Christ,
or from the Gospel, so Far, as through the knowledge of the Lord and Saviour jesus christ, any of us have escaped the pollutions of the world, and so Are of civil Conversation and life in the world? O, Learn we to disclaim all, in the sighed and acknowledgement both of the perfection of that righteousness which is in christ,
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Be we far from the pride and hypocrisie of the Jewes of old, who in regard of some legall righteousness of theirs as it might appear to their own eyes,
Be we Far from the pride and hypocrisy of the Jews of old, who in regard of Some Legal righteousness of theirs as it might appear to their own eyes,
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and vain glory of the Pharisees in Christs time, set out in the Parable of the Pharisee and Publican, Luke 18, 10, 11, 12. God, I thanke thee, saith he, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican:
and vain glory of the Pharisees in Christ time, Set out in the Parable of the Pharisee and Publican, Lycia 18, 10, 11, 12. God, I thank thee, Says he, that I am not as other men Are, extortioners, unjust, Adulterers, or even as this Publican:
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These being ignorant of Gods righteousness, and going about to establish their own righteousnesse, have not (by self-deniall) submitted themselves unto the righteousnesse of God, Rom. 10.3.
These being ignorant of God's righteousness, and going about to establish their own righteousness, have not (by self-denial) submitted themselves unto the righteousness of God, Rom. 10.3.
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If these Jewes in my text had still stood upon such termes with God, when had they been converted? we could not have expected such words savouring of so much self-deniall from them, Men and brethren, what shall we do? No, we should rather have heard, what we may now daily hear;
If these Jews in my text had still stood upon such terms with God, when had they been converted? we could not have expected such words savouring of so much self-denial from them, Men and brothers, what shall we do? No, we should rather have herd, what we may now daily hear;
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If Paul had persisted thus to do, who once stood much upon himself, that he was circumcised, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews;
If Paul had persisted thus to do, who once stood much upon himself, that he was circumcised, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews;
when had he been converted, having been especially so exceedingly zealous in his Religion, (as many are now in their own way of formality) and of the traditions of his fathers? But when it pleased God to call him by his grace, and to reveal his son in him, hee conferred no longer with flesh and blood;
when had he been converted, having been especially so exceedingly zealous in his Religion, (as many Are now in their own Way of formality) and of the traditions of his Father's? But when it pleased God to call him by his grace, and to reveal his son in him, he conferred no longer with Flesh and blood;
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and be found in him, not having (saith he) mine own righteousnesse, which is of the Law (lo his self-deniall,) but that which is through the faith of Christ, the righteousnesse which is of God by faith, Phil. 3.7, 8, 9. And this is that righteousnesse unto which these Jewes in my Text,
and be found in him, not having (Says he) mine own righteousness, which is of the Law (lo his self-denial,) but that which is through the faith of christ, the righteousness which is of God by faith, Philip 3.7, 8, 9. And this is that righteousness unto which these Jews in my Text,
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whilest they deny themselves, are directed, vers. 38. as also the jaylor, Acts 16.30, 31. Let us then with the holiest, otherwise of men (next to Jesus Christ ) denie our own righteousnesse, not stand to plead our civill life, our morall righteousness, our formall service and strict observation of outward duties, traditions or injunctions of men:
whilst they deny themselves, Are directed, vers. 38. as also the jailor, Acts 16.30, 31. Let us then with the Holiest, otherwise of men (next to jesus christ) deny our own righteousness, not stand to plead our civil life, our moral righteousness, our formal service and strict observation of outward duties, traditions or injunctions of men:
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Let us with Paul renounce all these, and with the holy Prophet Isaiah, Isai. 64.5, 6. truly and from the heart confesse with him, (who puts himself into the number) We are all as an unclean thing,
Let us with Paul renounce all these, and with the holy Prophet Isaiah, Isaiah 64.5, 6. truly and from the heart confess with him, (who puts himself into the number) We Are all as an unclean thing,
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so of our actions and doings from Christ alone, and from faith in him, that by the white raiment of his righteousness we may get our selves clothed, and that the shame of our nakedness do not appear!
so of our actions and doings from christ alone, and from faith in him, that by the white raiment of his righteousness we may get our selves clothed, and that the shame of our nakedness do not appear!
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The rather let us look to this, because Publicans and harlots (as being sooner convinced of their sins and unrighteousnesse) go into the kingdom of God before proud Pharises and justitiaries, Matth. 21.31, 32. These beleeved John, when those others beleeved him not, who came unto him in the way of righteousnesse:
The rather let us look to this, Because Publicans and harlots (as being sooner convinced of their Sins and unrighteousness) go into the Kingdom of God before proud Pharisees and Justiciaries, Matthew 21.31, 32. These believed John, when those Others believed him not, who Come unto him in the Way of righteousness:
and had no seeming rithteousness of their own to stand upon) have attained to righteousnesse, even the righteousness which is of faith (they would be beholding to God and Christ for it, which the Jewes would not be,
and had no seeming rithteousness of their own to stand upon) have attained to righteousness, even the righteousness which is of faith (they would be beholding to God and christ for it, which the Jews would not be,
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Wherefore? Because they sought it not by faith, (which implies and includes self-deniall in their own righteousnesse) but as it were by the works of the Law;
Wherefore? Because they sought it not by faith, (which Implies and includes self-denial in their own righteousness) but as it were by the works of the Law;
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for they stumbled at that stumbling stone (Christ) — on whom whosoever beleeveth shall not be ashamed, v. 33. They opposed their own works and righteousness against his,
for they stumbled At that stumbling stone (christ) — on whom whosoever Believeth shall not be ashamed, v. 33. They opposed their own works and righteousness against his,
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for if our justification (as well as Election on which it depends) be not only by faith, (without the concurrence of our works or worthinesse, power or what else of ours in the act of justification ) and so meerly by grace, it is not at all by grace:
for if our justification (as well as Election on which it depends) be not only by faith, (without the concurrence of our works or worthiness, power or what Else of ours in the act of justification) and so merely by grace, it is not At all by grace:
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How doth this concern us all well to consider of, Papists especially, and all such others as stand upon somewhat of their own, in point of justification, conversion,
How does this concern us all well to Consider of, Papists especially, and all such Others as stand upon somewhat of their own, in point of justification, conversion,
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or of election, yea all such among our selves as are full in our selves? Rev. 3.17, 18. Oh how happy were it for us, if emptying our selves wholly of our selves,
or of election, yea all such among our selves as Are full in our selves? Rev. 3.17, 18. O how happy were it for us, if emptying our selves wholly of our selves,
and to give God the glory of his own works, ever acknowledging our own meanness, vileness and unworthiness, and that by the example of Paul and Barnabas when they were taken for Gods, Acts 14.11.
and to give God the glory of his own works, ever acknowledging our own meanness, vileness and unworthiness, and that by the Exampl of Paul and Barnabas when they were taken for God's, Acts 14.11.
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as though by our own power or holiness we had made this man to walk? Acts 3.12. To this head of things and gifts received, I may refer that of priviledges (so far as they are spirituall) in regard of which we must account our selves nothing, and deny our selves in them as Paul did, Phil. 3.3, 4, 5, 6, 7, 8. and as in effect hath been shewed already, to which I refer.
as though by our own power or holiness we had made this man to walk? Acts 3.12. To this head of things and Gifts received, I may refer that of privileges (so Far as they Are spiritual) in regard of which we must account our selves nothing, and deny our selves in them as Paul did, Philip 3.3, 4, 5, 6, 7, 8. and as in Effect hath been showed already, to which I refer.
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Yea doubtlesse I account all things but losse, for the excellencie of the knowledge of Christ Jesus my Lord, &c. But for such Confidences I refer also to what is lately delivered.
Yea doubtless I account all things but loss, for the excellency of the knowledge of christ jesus my Lord, etc. But for such Confidences I refer also to what is lately Delivered.
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or for particularity and nature, other and not the same, yet they are not simply to be rested in, and we are to denie our selves in them so far, in and with respect to Gods glory,
or for particularity and nature, other and not the same, yet they Are not simply to be rested in, and we Are to deny our selves in them so Far, in and with respect to God's glory,
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who also hath made us able Ministers of the New Testament, &c. And though being forced to commend himself to those who should have commended him, he say — Innothing am I behind the very chiefest Apostles;
who also hath made us able Ministers of the New Testament, etc. And though being forced to commend himself to those who should have commended him, he say — Innothing am I behind the very chiefest Apostles;
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or to any other base and by end, as to please men, or to anger and afflict others Gal. 1.10. Phil. 1.15, 16.) but Christ Jesus the Lord, and our selves your servants for Jesus sake.
or to any other base and by end, as to please men, or to anger and afflict Others Gal. 1.10. Philip 1.15, 16.) but christ jesus the Lord, and our selves your Servants for jesus sake.
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If any praise be given to us, we must so far deny our selves, as not to let it rest with us (remembring the example of Herod eaten up of wormes for so doing) but to send it up to God and Christ, remembring that we are but men and earthen vessels in which this treasure is, that the excellency of the power may be of God, and not of us. If otherwise by preaching, we,
If any praise be given to us, we must so Far deny our selves, as not to let it rest with us (remembering the Exampl of Herod eaten up of worms for so doing) but to send it up to God and christ, remembering that we Are but men and earthen vessels in which this treasure is, that the excellency of the power may be of God, and not of us. If otherwise by preaching, we,
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I have heard of some such, who being confounded in their memory and non-plussed, when they most of all sought themselves, have so laid it to heart, that one being so disapointed went mad; another so crossed, hanged himself.
I have herd of Some such, who being confounded in their memory and nonplussed, when they most of all sought themselves, have so laid it to heart, that one being so disappointed went mad; Another so crossed, hanged himself.
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THirdly and lastly, To denie our selves fully and aright, we must be content, with respect to Gods glory, to do it (at least in readiness of mind and submission of will) even in things eternall, pertaining to everlasting life and glory.
Thirdly and lastly, To deny our selves Fully and aright, we must be content, with respect to God's glory, to do it (At least in readiness of mind and submission of will) even in things Eternal, pertaining to everlasting life and glory.
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So also is the resurrection of the dead, saith the Apostle, 1 Cor. 15.41, 42. Where, saith Daniel, Some shall shine as the brightness of the firmament, others (that turn many to righteousness) as the stars for ever and ever. Dan. 12.3.
So also is the resurrection of the dead, Says the Apostle, 1 Cor. 15.41, 42. Where, Says daniel, some shall shine as the brightness of the firmament, Others (that turn many to righteousness) as the Stars for ever and ever. Dan. 12.3.
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Howsoever, taking for granted that there are degrees of glory, as here there is of grace, a godly heart though it aim at the highest pitch of grace in this life,
Howsoever, taking for granted that there Are Degrees of glory, as Here there is of grace, a godly heart though it aim At the highest pitch of grace in this life,
and so far also deny it self, whilest with Paul, Phil. 3.11, 12, 13. it forgets those things that are behind, and takes not up with any measure of grace already attained, but reacheth forth unto those things that are before;
and so Far also deny it self, whilst with Paul, Philip 3.11, 12, 13. it forgets those things that Are behind, and Takes not up with any measure of grace already attained, but reaches forth unto those things that Are before;
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and be for ever possessed of, we must be content to stay and wait for it, and not to hasten it (otherwise then by hastning our preparations for it, 2 Pet. 3.12.) nay though, in and with the assurance thereof, we be now in manifold afflictions,
and be for ever possessed of, we must be content to stay and wait for it, and not to hasten it (otherwise then by hastening our preparations for it, 2 Pet. 3.12.) nay though, in and with the assurance thereof, we be now in manifold afflictions,
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Thus did Paul, who though he were assured of his own glorification after death, and could wish to be clothed upon with glory, 2 Cor. 5.1, 2, 3, &c. and to be with Christ, which is far better (then to be absent from him by abiding on earth:) yet knowing that to abide in the flesh, would be more for Gods glory here,
Thus did Paul, who though he were assured of his own glorification After death, and could wish to be clothed upon with glory, 2 Cor. 5.1, 2, 3, etc. and to be with christ, which is Far better (then to be absent from him by abiding on earth:) yet knowing that to abide in the Flesh, would be more for God's glory Here,
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but through too much haste to be happy, come alltogether short of it, as the impatient Israelites did of Canaan, See Numb. 16.14. SECT. 8. In glory it self:
but through too much haste to be happy, come altogether short of it, as the impatient Israelites did of Canaan, See Numb. 16.14. SECT. 8. In glory it self:
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NOw secondly, for the very substance and essence of eternall glory, we are so far to deny our selves in the same, that Gods glory and will should be preferred before the salvation not only of our dearest friends, children, or others, but (if it could be a case) of our own souls.
NOw secondly, for the very substance and essence of Eternal glory, we Are so Far to deny our selves in the same, that God's glory and will should be preferred before the salvation not only of our dearest Friends, children, or Others, but (if it could be a case) of our own Souls.
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Here as a ground, we must know that Gods glory ought to be most dear unto us, more dear and precious then any thing else which we are to desire or respect;
Here as a ground, we must know that God's glory ought to be most dear unto us, more dear and precious then any thing Else which we Are to desire or respect;
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This is most evidently taught us by Christ himself God-man, in and by the order of that most absolutely perfect form and frame of prayer which he left as a pattern to his Church, according to which all our desires and wills should be regulated and bounded in all things.
This is most evidently taught us by christ himself God-man, in and by the order of that most absolutely perfect from and frame of prayer which he left as a pattern to his Church, according to which all our Desires and wills should be regulated and bounded in all things.
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That petition which more directly and immediatly concerns God in his glory, is premised and set in the first place for order and eminencie, as the rule measure and square of all the rest:
That petition which more directly and immediately concerns God in his glory, is premised and Set in the First place for order and eminency, as the Rule measure and square of all the rest:
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First, Hallowed be thy name. Yea that respect of Gods glory, bounds and shuts in all the former Petitions, all which are by us no otherwise to be made,
First, Hallowed be thy name. Yea that respect of God's glory, bounds and shuts in all the former Petitions, all which Are by us no otherwise to be made,
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and most principally and universally, the glory of God, 1 Cor. 10.31. and secondarily, his own (and others) eternall good, happiness and salvation, which before all earthly things he is to desire, Matth. 6.33. See ye first the kingdom of God, and the righteousness thereof:
and most principally and universally, the glory of God, 1 Cor. 10.31. and secondarily, his own (and Others) Eternal good, happiness and salvation, which before all earthly things he is to desire, Matthew 6.33. See you First the Kingdom of God, and the righteousness thereof:
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The Lord teacheth us so much, by making our own and others spirituall and eternall good to be desired in the next and second place, directing us to say and pray after the other, Thy kingdome come, whereby we pray that we and others may be of,
The Lord Teaches us so much, by making our own and Others spiritual and Eternal good to be desired in the next and second place, directing us to say and pray After the other, Thy Kingdom come, whereby we pray that we and Others may be of,
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Now though this be mans chief end in regard of himself, yet in regard of the former which is the glory of God, the hallowing and sanctifying of his name, it is secondary and subordinate:
Now though this be men chief end in regard of himself, yet in regard of the former which is the glory of God, the hallowing and sanctifying of his name, it is secondary and subordinate:
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For so Gods eternall decree hath made it, Ephes. 1.5, 6. God hath predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will:
For so God's Eternal Decree hath made it, Ephesians 1.5, 6. God hath predestinated us to be adopted through jesus christ unto himself, according to the good pleasure of his will:
Not that he is author of his wickednesse, but that he (according to his eternall purpose) permits him through his own impiety to oppresse such as are good, reserving him to the day of wrath,
Not that he is author of his wickedness, but that he (according to his Eternal purpose) permits him through his own impiety to oppress such as Are good, reserving him to the day of wrath,
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and punishment, that he might shew in him his power and justice, by which his name is glorified, Job 21.30. 2 Thes. 1.6, 7, 8, 9, 10. The like reason in the generall,
and punishment, that he might show in him his power and Justice, by which his name is glorified, Job 21.30. 2 Thebes 1.6, 7, 8, 9, 10. The like reason in the general,
and in respect to Gods glory, is to be considered in such as everlastingly perish, (be they young or old) though they be not so apparantly wicked, as those named and intimated.
and in respect to God's glory, is to be considered in such as everlastingly perish, (be they young or old) though they be not so apparently wicked, as those nam and intimated.
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So that as the other four petitions in the Lords prayer, and our desires of such things (whether 1. the purchasing of good, 1. Spiritual as the third, 2. Temporall, as the fourth:
So that as the other four petitions in the lords prayer, and our Desires of such things (whither 1. the purchasing of good, 1. Spiritual as the third, 2. Temporal, as the fourth:
Or 2. such as may hereafter be admitted by the temptation of the Divell) should be subordinated to these two ends named, Gods glory, and our own and others eternall good and glory;
Or 2. such as may hereafter be admitted by the temptation of the devil) should be subordinated to these two ends nam, God's glory, and our own and Others Eternal good and glory;
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So, the second of these is and ought to be subordinate to the first, and not simply and absolutely sought but with like subordination to the first, at least with submission thereunto,
So, the second of these is and ought to be subordinate to the First, and not simply and absolutely sought but with like subordination to the First, At least with submission thereunto,
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as also to Gods will, we being taught in the next Petition, (in case we be denied the former) to say not only Hallowed be thy name, but Thy will be done.
as also to God's will, we being taught in the next Petition, (in case we be denied the former) to say not only Hallowed be thy name, but Thy will be done.
I know first, that divers good Christians both can and doe so far submit to Gods will in the death or dying condition of their nearest and dearest friends,
I know First, that diverse good Christians both can and do so Far submit to God's will in the death or dying condition of their nearest and dearest Friends,
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Only troubled they are, and know not what to say or thinke, or how to comfort themselves through doubt of their eternall salvation and good estate with God after this life.
Only troubled they Are, and know not what to say or think, or how to Comfort themselves through doubt of their Eternal salvation and good estate with God After this life.
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as David by some is thought upon this ground to have mourned for the death of Absolom. But what? can we be content in the one to submit and deny our selves, and not if need be in the other? Is not God alike just and holy in both,
as David by Some is Thought upon this ground to have mourned for the death of Absalom. But what? can we be content in the one to submit and deny our selves, and not if need be in the other? Is not God alike just and holy in both,
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nay ought not, but be a cause of very great sorrow to any godly soul to see such as otherwise in naturall respects they love dearly, to die apparantly in their sins, in the act as well as habite thereof, without shewing any signs of remorse or repentance.
nay ought not, but be a cause of very great sorrow to any godly soul to see such as otherwise in natural respects they love dearly, to die apparently in their Sins, in the act as well as habit thereof, without showing any Signs of remorse or Repentance.
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And dashing such in the teeth, as are ready to lay all blame on him, from off themselves and to say, Why doth he yet find fault? For who hath resisted his will? he by his Apostle, stops their mouth,
And dashing such in the teeth, as Are ready to lay all blame on him, from off themselves and to say, Why does he yet find fault? For who hath resisted his will? he by his Apostle, stops their Mouth,
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and calls them to the consideration of his greatness and soveraignty, as also of his glory in the riches thereof on the vessels of mercy, v. 20. saying, Nay but O man, who art thou that repliest against God, (or who so saucily answerest again,
and calls them to the consideration of his greatness and sovereignty, as also of his glory in the riches thereof on the vessels of mercy, v. 20. saying, Nay but Oh man, who art thou that repliest against God, (or who so saucily Answerest again,
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as of the people of the wilderness, and the like, as now of late in Ireland, where many savagely have perished by the sword of the bloody Papist, some of them perhaps not so well prepared,
as of the people of the Wilderness, and the like, as now of late in Ireland, where many savagely have perished by the sword of the bloody Papist, Some of them perhaps not so well prepared,
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but taken suddenly in their sins:) to say, Thou turnest man to destruction, and who knoweth power of thine anger? Psal. 90.3.11. and Psal. 145.17. The Lord is righteous in all his waies, and holy in all his works.
but taken suddenly in their Sins:) to say, Thou Turnest man to destruction, and who Knoweth power of thine anger? Psalm 90.3.11. and Psalm 145.17. The Lord is righteous in all his ways, and holy in all his works.
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But not for tender Infants dying in their Infancy, and others whose good estate after death is only doubted of, if and when all other arguments of hoping well of them (for whom yet and their good estate in Christ, their godly and beleeving parents and friends have formerly in their life time, both often and seriously prayed) do not fully satisfie them (as indeed the certain salvation of other men is revealed but to few, much lesse the reprobation of any,
But not for tender Infants dying in their Infancy, and Others whose good estate After death is only doubted of, if and when all other Arguments of hoping well of them (for whom yet and their good estate in christ, their godly and believing Parents and Friends have formerly in their life time, both often and seriously prayed) do not Fully satisfy them (as indeed the certain salvation of other men is revealed but to few, much less the reprobation of any,
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and (in self-deniall herein) it should stay us, and here should we rest and cast anchor, that God in all things seeks his own honour, and so should we:
and (in self-denial herein) it should stay us, and Here should we rest and cast anchor, that God in all things seeks his own honour, and so should we:
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and cast the worst (which yet in this case we are not to beleeve for certain) yet if God please to glorifie himself in their damnation, which is ever just with him, it becomes us to say, His will be done, and so far to deny our own natural, yea Christian affections otherwise,
and cast the worst (which yet in this case we Are not to believe for certain) yet if God please to Glorify himself in their damnation, which is ever just with him, it becomes us to say, His will be done, and so Far to deny our own natural, yea Christian affections otherwise,
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at least in that respect to moderate our sorrows, lest by honouring our children or others so doubtfully dying, more then God, we provoke God by greater and sorer crosses in the same or other kinds, to tame us and teach us, by self-deniall to submit our selves to him in one thing as well as in another.
At least in that respect to moderate our sorrows, lest by honouring our children or Others so doubtfully dying, more then God, we provoke God by greater and Sorer Crosses in the same or other Kinds, to tame us and teach us, by self-denial to submit our selves to him in one thing as well as in Another.
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but if not, His will be done; thus denying our own wills and desires, (whilest otherwise we are not wanting by our constant and continued indeavours to further our own desires) and so suffering God and his Son Christ to glorifie himself a he pleaseth.
but if not, His will be done; thus denying our own wills and Desires, (whilst otherwise we Are not wanting by our constant and continued endeavours to further our own Desires) and so suffering God and his Son christ to Glorify himself a he Pleases.
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For thus the Prophet Isaiah, speaking to his son (in our nature, as also in his Ministers) Isai. 49.1, 2, 3, 4, 5. Thou art my servant (O Israel) in whom I will be glorified, — yeaChrist himself there saith, That though he hath laboured in vain,
For thus the Prophet Isaiah, speaking to his son (in our nature, as also in his Ministers) Isaiah 49.1, 2, 3, 4, 5. Thou art my servant (Oh Israel) in whom I will be glorified, — yeaChrist himself there Says, That though he hath laboured in vain,
and though Israel be not gathered, yet saith he of himself, shall I be glorious in the eyes of the Lord — Now Christ would have gathered the Jewes and lost sheep of the house of Israel himself,
and though Israel be not gathered, yet Says he of himself, shall I be glorious in the eyes of the Lord — Now christ would have gathered the Jews and lost sheep of the house of Israel himself,
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and our labour (whilest we do our best indeavour to save our souls) and our persons are accepted as a sweet savour of Christ unto God, in them that perish, as well as in them that are saved;
and our labour (whilst we do our best endeavour to save our Souls) and our Persons Are accepted as a sweet savour of christ unto God, in them that perish, as well as in them that Are saved;
yea and with our subscription and approbation of his work, to rest, yea so far to thanke God (with Paul in the quoted place) for glorifying himself and his own mercy on us, whilest he passeth by others;
yea and with our subscription and approbation of his work, to rest, yea so Far to thank God (with Paul in the quoted place) for glorifying himself and his own mercy on us, whilst he passes by Others;
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yet in some case others (setting aside respects of humanity, yea and as it may seem of brotherly and godly affection, therein denying themselves) have in great zeal of Gods glory,
yet in Some case Others (setting aside respects of humanity, yea and as it may seem of brotherly and godly affection, therein denying themselves) have in great zeal of God's glory,
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we are so far to deny our selves, as not only to acknowledge, and that from the heart, our selves unworthy of that mercy, pardon and salvation, which in and by Christ we are assured of,
we Are so Far to deny our selves, as not only to acknowledge, and that from the heart, our selves unworthy of that mercy, pardon and salvation, which in and by christ we Are assured of,
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but which more is, if it might redeem Gods glory, and further the eternall salvation of many, to be content at least, (if not to wish ) that our selves for our particular, might perish eternally.
but which more is, if it might Redeem God's glory, and further the Eternal salvation of many, to be content At least, (if not to wish) that our selves for our particular, might perish eternally.
as he interceding for them, urged God much with his glory, Exod. 32.11, 12. so, confessing their sin, he begs pardon, at leas sparing for them, saying, v. 32. Yet now, if thou wilt, forgive their sin:
as he interceding for them, urged God much with his glory, Exod 32.11, 12. so, confessing their since, he begs pardon, At leas sparing for them, saying, v. 32. Yet now, if thou wilt, forgive their since:
or wishing the salvation of his brethren, with respect to the glory of God (as Moses also did) seriously and from the heart protesteth, that as he had great heaviness in his heart, in consideration of their rejection,
or wishing the salvation of his brothers, with respect to the glory of God (as Moses also did) seriously and from the heart protesteth, that as he had great heaviness in his heart, in consideration of their rejection,
Thus wishing, and as in another case it is said, judging it better and more profitable, that one member perish, and not that the whole body should be cast into hell.
Thus wishing, and as in Another case it is said, judging it better and more profitable, that one member perish, and not that the Whole body should be cast into hell.
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Now whereas Paul knew he could not indeed be separated from Christ, as he but a little before professed, Rom. 8.39. that nothing was able to separate the eelect from the love of God which is in Christ our Lord, and so may seem (as Moses also) to desire a thing impossible;
Now whereas Paul knew he could not indeed be separated from christ, as he but a little before professed, Rom. 8.39. that nothing was able to separate the Select from the love of God which is in christ our Lord, and so may seem (as Moses also) to desire a thing impossible;
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we must know this was only a conditionall vow or wish, if it were the will of God, (as when Christ prayed for the passing away of the cup of his death:) So here he speakes of this not as a thing possible,
we must know this was only a conditional Voelli or wish, if it were the will of God, (as when christ prayed for the passing away of the cup of his death:) So Here he speaks of this not as a thing possible,
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But this I say, seeing God hath otherwise manifested his glory in their rejection for a while, Rom. 11.31, 32, 33.) If God had required this of Paul or of Moses, or that it had been a case,
But this I say, seeing God hath otherwise manifested his glory in their rejection for a while, Rom. 11.31, 32, 33.) If God had required this of Paul or of Moses, or that it had been a case,
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yet to shew a willingness, and so far to denie our selves, as (if we knew that God in such a case or otherwise should will our damnation) to submit willingly and to shew no reluctancie.
yet to show a willingness, and so Far to deny our selves, as (if we knew that God in such a case or otherwise should will our damnation) to submit willingly and to show no reluctancy.
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In such case, we should so say, Thy kingdom come, as first to say, Hallowed be thy name: And if God declared his will were to hallow his name, by denying us his kingdom or share in it,
In such case, we should so say, Thy Kingdom come, as First to say, Hallowed be thy name: And if God declared his will were to hallow his name, by denying us his Kingdom or share in it,
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and for our salvation, who so far denied himself for us men and for our salvation, as to deny his own will (as man) and submit himself to the will of God, (the Fathers and his own as God:) and that not to die simply and barely for us,
and for our salvation, who so Far denied himself for us men and for our salvation, as to deny his own will (as man) and submit himself to the will of God, (the Father's and his own as God:) and that not to die simply and barely for us,
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but somewhat equivalent for the time, whilest in our nature, he was denied the sence and feeling of his Fathers love, crying out — Why hast thou forsaken me (as the damned shall be for ever,) and being made a curse for us:
but somewhat equivalent for the time, whilst in our nature, he was denied the sense and feeling of his Father's love, crying out — Why hast thou forsaken me (as the damned shall be for ever,) and being made a curse for us:
For it is written, Gal. 3.13. Cursed is every on that hangeth on tree. Which curse properly belonged to us, as it is written, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them.
For it is written, Gal. 3.13. Cursed is every on that hangs on tree. Which curse properly belonged to us, as it is written, Gal. 3.10. Cursed is every one that Continueth not in all things which Are written in the book of the Law to do them.
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(supposing Gods gracious will to us that way) either Christ must have died and suffered such things for the elect, (or grant it in some sence for the whole world) or the elect and the whole world, all and each should have perished eternally,
(supposing God's gracious will to us that Way) either christ must have died and suffered such things for the elect, (or grant it in Some sense for the Whole world) or the elect and the Whole world, all and each should have perished eternally,
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though Christ so dying was not, as the damned are and shall be separated from God, being even then able to say, My God, my God, (why hast thou forsaken me.) How soever,
though christ so dying was not, as the damned Are and shall be separated from God, being even then able to say, My God, my God, (why hast thou forsaken me.) How soever,
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for what are we to God more then others (considered in our selves?) I conclude this point with the speech of a dying man, as I have heard it to this effect related;
for what Are we to God more then Others (considered in our selves?) I conclude this point with the speech of a dying man, as I have herd it to this Effect related;
who having accused himself with God, yet, said he, here is my comfort, I am able to say that in my most serious thoughts, I ever preferred God above my self:
who having accused himself with God, yet, said he, Here is my Comfort, I am able to say that in my most serious thoughts, I ever preferred God above my self:
And so I conclude this first and large Use, wherein, if in some passages of it, I may seem to have digressed, yet I hope I shall not be thought (by such especially as desire truly to deny themselves) to have transgressed, I not knowing whether, in regard of my doubtfull stay among you, I shall have like occasion again to fall upon this so necessary an argument of Self-deniall. SECT. 10. Containing a Second Ʋse,
And so I conclude this First and large Use, wherein, if in Some passages of it, I may seem to have digressed, yet I hope I shall not be Thought (by such especially as desire truly to deny themselves) to have transgressed, I not knowing whither, in regard of my doubtful stay among you, I shall have like occasion again to fallen upon this so necessary an argument of Self-denial. SECT. 10. Containing a Second Ʋse,
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Are we blind also? said the proud and arrogant Pharisees to Christ, Joh. 9.39, 40. And elsewhere, Joh. 8.32, 33, 34. We were never in bondage to any man:
are we blind also? said the proud and arrogant Pharisees to christ, John 9.39, 40. And elsewhere, John 8.32, 33, 34. We were never in bondage to any man:
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And though apparantly, and much more then these, they were the crucifyers of Christ, yet (even immediatly after a mighty work of Gods providence in delivering the Apostles out of prison, which yet remained shut,
And though apparently, and much more then these, they were the crucifiers of christ, yet (even immediately After a mighty work of God's providence in delivering the Apostles out of prison, which yet remained shut,
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and the keepers standing before the doors) the High Priests and Sadduces could say to them, Acts 5.23.28. — Ye have filled Jerusalem with your doctrine, and intend to bring this mans blood upon us.
and the keepers standing before the doors) the High Priests and Sadducees could say to them, Acts 5.23.28. — You have filled Jerusalem with your Doctrine, and intend to bring this men blood upon us.
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when had they been converted? And so in like case, when shall many amongst us be converted and saved, who though manifestly convinced of their sins particularly, by the word of reproof both publikely and more privately, stand so much on their own wisdome, innocency, worth, fulness, that through the pride of their hearts, stoutness of will,
when had they been converted? And so in like case, when shall many among us be converted and saved, who though manifestly convinced of their Sins particularly, by the word of reproof both publicly and more privately, stand so much on their own Wisdom, innocency, worth, fullness, that through the pride of their hearts, stoutness of will,
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The judgement belonging to suchis, that they are left to themselves, and given up to their own wisedome and willfullness to perish at length in their own waies.
The judgement belonging to suchis, that they Are left to themselves, and given up to their own Wisdom and willfullness to perish At length in their own ways.
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So said our Saviour concerning the Scribes and Pharisees, after he had with no profit to them reproved them, Mat. 15. 3.-14. — Let them alone: they be blinde leaders of the blinde, &c. As of old, concerning Ephraim; Ephraim is joyned to Idols: Let him alone.
So said our Saviour Concerning the Scribes and Pharisees, After he had with no profit to them reproved them, Mathew 15. 3.-14. — Let them alone: they be blind leaders of the blind, etc. As of old, Concerning Ephraim; Ephraim is joined to Idols: Let him alone.
I will leave him to himself, and in the chaines of his own willfullness, and under the command of his own lusts, till he perish everlastingly in them, his whore shall be his God:
I will leave him to himself, and in the chains of his own willfullness, and under the command of his own Lustiest, till he perish everlastingly in them, his whore shall be his God:
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All this is for the just reproof, yea and condemnation of such as Idolizing themselves, are and willl be 1. Self-wise, and self-conceited, leaning to their own understanding both in matter of doctrine,
All this is for the just reproof, yea and condemnation of such as Idolizing themselves, Are and willl be 1. Self-wise, and self-conceited, leaning to their own understanding both in matter of Doctrine,
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and living by rules of their own devising. 2. Self-willed, stiffe, stout, and unyeelding in their own bad waies. 3. Self-lovers, selfadmirers, and self-seekers. But all this while, where is selfdeniall? and where is true conversion? and where will be Salvation?
and living by rules of their own devising. 2. Self-willed, stiff, stout, and unyielding in their own bad ways. 3. Self-lovers, selfadmirers, and self-seekers. But all this while, where is selfdeniall? and where is true conversion? and where will be Salvation?
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2. More specially, this is for the reproof of such as in whose Practise and mouthes this (and such like) rules and sayings are, Every man for himself, and God for us all.
2. More specially, this is for the reproof of such as in whose practice and mouths this (and such like) rules and sayings Are, Every man for himself, and God for us all.
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(among Papists, Atheists, and such as are glad of any occasion to reproach religion and profession.) Religion, which yet they must and will professe, shall be made subordinate to their aimes:
(among Papists, Atheists, and such as Are glad of any occasion to reproach Religion and profession.) Religion, which yet they must and will profess, shall be made subordinate to their aims:
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and to take knowledge of other mens graces and gifts as well as their own, whilest he saith, Phil. 2.4. Look not every man on his own things, but every man also on the things of others.
and to take knowledge of other men's graces and Gifts as well as their own, whilst he Says, Philip 2.4. Look not every man on his own things, but every man also on the things of Others.
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When Canaan was to be divided, and 48 Cities to be set out for the Levites, Numb. 35. 2-6, 7, 8. God would not give the Levites any inheritance among their brethren,
When Canaan was to be divided, and 48 Cities to be Set out for the Levites, Numb. 35. 2-6, 7, 8. God would not give the Levites any inheritance among their brothers,
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then were the Levites to be relieved our of the others tenths, and out of the shares of the other Tribes to have those cities severally allotted to them, which they were to give them, according to the proportion of the inheritances first given unto them.
then were the Levites to be relieved our of the Others tenths, and out of the shares of the other Tribes to have those cities severally allotted to them, which they were to give them, according to the proportion of the inheritances First given unto them.
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If now every one will be for himself, what will become of the Common-wealth in the end? what would follow but injustice, defraudation one of another, extortion, oppression,
If now every one will be for himself, what will become of the Commonwealth in the end? what would follow but injustice, defraudation one of Another, extortion, oppression,
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where God hath appointed a Communion of Saints, wherein we are to serve one another in love, and to have and shew the like care one of another, wherein (besides communion with God internall and externall ) there is both an invisible or internall communion one with another in the conjunction of their hearts by love; and in the offices thereof, in mutuall prayers and thanksgivings; and also externall, both in preaching and hearing, and in other offices, both spirituall, as mutuall admonitions and exhortations, reprehensions and castigations, (by which spirituall evils are removed) so by puritie of doctrine, and good example of life: as also corporall, by alms, and other works of mercy, yea and duty.
where God hath appointed a Communion of Saints, wherein we Are to serve one Another in love, and to have and show the like care one of Another, wherein (beside communion with God internal and external) there is both an invisible or internal communion one with Another in the conjunction of their hearts by love; and in the Offices thereof, in mutual Prayers and thanksgivings; and also external, both in preaching and hearing, and in other Offices, both spiritual, as mutual admonitions and exhortations, reprehensions and castigations, (by which spiritual evils Are removed) so by purity of Doctrine, and good Exampl of life: as also corporal, by alms, and other works of mercy, yea and duty.
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Now where by self-denyall men do not perform such duties one to another, (and much self-denyall is required thereunto) but that every one by a disordered self-love and self-respect will be for himself, what will become of the Church of God, or of the communion of Saints? We see it in many places and persons, in whom such self-respects take place, where true love is wanting, places and offices in the Church sought after,
Now where by self-denial men do not perform such duties one to Another, (and much self-denial is required thereunto) but that every one by a disordered Self-love and self-respect will be for himself, what will become of the Church of God, or of the communion of Saints? We see it in many places and Persons, in whom such self-respects take place, where true love is wanting, places and Offices in the Church sought After,
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Thus as such as these are all for themselves, and not at all either for the good of common-wealth or Church; so some are as little for their Posterity after them, saying, That if they can have enough to serve their own turns for the present,
Thus as such as these Are all for themselves, and not At all either for the good of commonwealth or Church; so Some Are as little for their Posterity After them, saying, That if they can have enough to serve their own turns for the present,
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or on their backs and bellies, by gorgeous apparel, and delicate or excessive fare, above the proportion of their means and decency of their callings, whereby they are forced to cut down their woods, to mortgage,
or on their backs and bellies, by gorgeous apparel, and delicate or excessive fare, above the proportion of their means and decency of their callings, whereby they Are forced to Cut down their woods, to mortgage,
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and at length to forfeit or sell out-right their inheritances, house and lands, which being left by their Ancestours, they should leave and transmit to their Posterity.
and At length to forfeit or fell outright their inheritances, house and Lands, which being left by their Ancestors, they should leave and transmit to their Posterity.
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after our departure out of this life, and that God by others after us may be glorified and served according to his own will and word, what indeed will become of it,
After our departure out of this life, and that God by Others After us may be glorified and served according to his own will and word, what indeed will become of it,
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or of the Church? It may fail for the care of many, who receiving it as pure gold from God and our fathers, seek to mixe and adulterate it for their own base ends and hopes in this world.
or of the Church? It may fail for the care of many, who receiving it as pure gold from God and our Father's, seek to mix and adulterate it for their own base ends and hope's in this world.
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Thus did not Moses, when he was so carefull to instruct Joshua, and to charge him, the elders and people before his death, Deut. 31.2, 7, 26, 29, &c. nor Joshua, before his death;
Thus did not Moses, when he was so careful to instruct joshua, and to charge him, the Elders and people before his death, Deuteronomy 31.2, 7, 26, 29, etc. nor joshua, before his death;
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see Jos. 23.1, 2. to the end, and chap. 24.1, 2. and so on to ver. 29. nor Paul, whose both fear and care was, that after his departure grievous wolves should not enter into the Church of the Ephesians, not sparing the flock;
see Jos. 23.1, 2. to the end, and chap. 24.1, 2. and so on to for. 29. nor Paul, whose both Fear and care was, that After his departure grievous wolves should not enter into the Church of the Ephesians, not sparing the flock;
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3. THat we may both be better enabled, and more encouraged to deny our selves in all the fore-named particulars, let us be directed what especially to own, what chiefly to seek, respect and honour above our selves,
3. THat we may both be better enabled, and more encouraged to deny our selves in all the forenamed particulars, let us be directed what especially to own, what chiefly to seek, respect and honour above our selves,
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This is done, whilest by true self-denyall we do subordinate our selves and all self-respects unto those four generals, which formerly have been but onely named;
This is done, whilst by true self-denial we do subordinate our selves and all self-respects unto those four generals, which formerly have been but only nam;
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And these are 1 God in his Perfections and Glory. 2 Christ, in his Excellency and All-sufficiency. 3 Our own souls in the excellency and salvation of them. 4 The Church of Christ on earth, in the whole, and in the particular members of it.
And these Are 1 God in his Perfections and Glory. 2 christ, in his Excellency and All-sufficiency. 3 Our own Souls in the excellency and salvation of them. 4 The Church of christ on earth, in the Whole, and in the particular members of it.
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And first, let us see here whether these here in my Text, whilest they denyed themselves, were not the rather moved and enabled thereunto by being first,
And First, let us see Here whither these Here in my Text, whilst they denied themselves, were not the rather moved and enabled thereunto by being First,
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Not doubting but that they diligently attended unto the things which were spoken by Peter and the rest (without which no conversion) their hearts were, without all question, opened to see 1 The glory, soveraignty and truth of God, who now according to what was so long before spoken by the Prophet Joel, did shew wonders in heaven,
Not doubting but that they diligently attended unto the things which were spoken by Peter and the rest (without which no conversion) their hearts were, without all question, opened to see 1 The glory, sovereignty and truth of God, who now according to what was so long before spoken by the Prophet Joel, did show wonders in heaven,
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now they are told, and are convinced that the wonders and miracles of Christ were wrought by God, that God by his determinate counsell — did deliver Christ into their hands, and now had raised him up,
now they Are told, and Are convinced that the wonders and Miracles of christ were wrought by God, that God by his determinate counsel — did deliver christ into their hands, and now had raised him up,
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2 Withall, they could not but see the excellency and glory of Christ, now sitting at the right hand of the glory of God, and made both Lord and Christ, and now, according to the promise of the Father, shedding forth this (even the holy Ghost) and all such things as they did now see and hear;
2 Withal, they could not but see the excellency and glory of christ, now sitting At the right hand of the glory of God, and made both Lord and christ, and now, according to the promise of the Father, shedding forth this (even the holy Ghost) and all such things as they did now see and hear;
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yea, sitting also as Judge over all his foes, till they be made his footstool. 3. Now also being convinced, that they by wicked hands had crucified him their Saviour,
yea, sitting also as Judge over all his foes, till they be made his footstool. 3. Now also being convinced, that they by wicked hands had Crucified him their Saviour,
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yea and Judge, they see their souls in a damned condition, that nothing in themselves or on earth could be given in exchange for their souls, as equivalent thereunto,
yea and Judge, they see their Souls in a damned condition, that nothing in themselves or on earth could be given in exchange for their Souls, as equivalent thereunto,
whereof being yet somewhat doubtfull, and yet seeing a necessity of saving their souls, they, preferring their souls now before the whole world, cry out, Men and Brethren, what shall we do? and as the Jaylour in like case, Sirs, What must I doe to be saved? 4 And thus they also both highly account of these Apostles, (seeking direction from them) and of those other Disciples with them, not regarding any longer (as not their own,
whereof being yet somewhat doubtful, and yet seeing a necessity of Saving their Souls, they, preferring their Souls now before the Whole world, cry out, Men and Brothers, what shall we do? and as the Jailer in like case, Sirs, What must I do to be saved? 4 And thus they also both highly account of these Apostles, (seeking direction from them) and of those other Disciples with them, not regarding any longer (as not their own,
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) yea also, they joyned themselves unto the Church, and preferred the communion thereof before and their carnall friends, saving themselves from that untoward generation, admiring onely (among men) the saints of God, delighting now onely in those that were excellent on earth, looking on all others as the foes of Christ,
) yea also, they joined themselves unto the Church, and preferred the communion thereof before and their carnal Friends, Saving themselves from that untoward generation, admiring only (among men) the Saints of God, delighting now only in those that were excellent on earth, looking on all Others as the foes of christ,
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and such as shortly after should be made his footstool, seeing no more any thing in any of them for which they should deny Christ, as formerly they had done;
and such as shortly After should be made his footstool, seeing no more any thing in any of them for which they should deny christ, as formerly they had done;
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but such baseness in them, and such worth in Christ, as for whom they resolved to deny themselves and all others whatsoever, and to prefer one Saint or true Christian before all ungodly ones and enemies to Christ,
but such baseness in them, and such worth in christ, as for whom they resolved to deny themselves and all Others whatsoever, and to prefer one Saint or true Christian before all ungodly ones and enemies to christ,
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Therefore let us (who are taught and cannot but know what especially to chuse and prefer as excellent, and that the rather by their example) highly esteem only of those four things named;
Therefore let us (who Are taught and cannot but know what especially to choose and prefer as excellent, and that the rather by their Exampl) highly esteem only of those four things nam;
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subordinating our own desires, judgements, affections and whole selves, and all things else thereunto, especially whilest withall we compare and consider our own,
subordinating our own Desires, Judgments, affections and Whole selves, and all things Else thereunto, especially whilst withal we compare and Consider our own,
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1. The Name of the Lord alone is excellent, (or exalted) his glory is above the earth and heaven, Psal. 148.13. Let us then only admire him, and not our selves, or any thing else but only in him;
1. The Name of the Lord alone is excellent, (or exalted) his glory is above the earth and heaven, Psalm 148.13. Let us then only admire him, and not our selves, or any thing Else but only in him;
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and let his glory be dearer to us, then all the world besides. He is wise in heart, and mighty in strength, Job 9.4. Touching the Almighty, we cannot find him out:
and let his glory be Dearer to us, then all the world beside. He is wise in heart, and mighty in strength, Job 9.4. Touching the Almighty, we cannot find him out:
he is excellent in power and in judgement, Job 37.23, 24. 1. Now considering first his wisedome, and learning once to admire it, who can or ought stand upon any wisedome of his own? who should not deny his own thoughts? Isai. 55.7. Who dares reason, dispute or reply against his doings? or bark against his word? who should not tremble at it? and confessing his own darkness of heart, Rom. 1.21. ignorance 1 Cor. 2.14. and blindness of mind, Eph. 4.18. 2 Cor. 3.14. Who should not cry out, thy judgements are a great deep, Psal. 36.6. Thy footsteps are not known, Psal. 77.19. O the depth of the riches both of the wisedome and knowledge of God! &c. Rom. 11.33, 34, With Job, Who is he that hideth counsell without knowledge? therefore have I uttered that I understood not;
he is excellent in power and in judgement, Job 37.23, 24. 1. Now considering First his Wisdom, and learning once to admire it, who can or ought stand upon any Wisdom of his own? who should not deny his own thoughts? Isaiah 55.7. Who dares reason, dispute or reply against his doings? or bark against his word? who should not tremble At it? and confessing his own darkness of heart, Rom. 1.21. ignorance 1 Cor. 2.14. and blindness of mind, Ephesians 4.18. 2 Cor. 3.14. Who should not cry out, thy Judgments Are a great deep, Psalm 36.6. Thy footsteps Are not known, Psalm 77.19. Oh the depth of the riches both of the Wisdom and knowledge of God! etc. Rom. 11.33, 34, With Job, Who is he that Hideth counsel without knowledge? Therefore have I uttered that I understood not;
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things too wonderfull for me, which I knew not — wherefore I abhorre my self, and repent in dust and ashes, Job 42.3, 4, 5, 6. 2. I know, saith Job again, Thou canst do every thing, Job 42.2. He taketh away, who can hinder him? If God will not withdraw his anger, the proud helpers (or helpers of pride or strength) do stoup under him.
things too wonderful for me, which I knew not — Wherefore I abhor my self, and Repent in dust and Ashes, Job 42.3, 4, 5, 6. 2. I know, Says Job again, Thou Canst do every thing, Job 42.2. He Takes away, who can hinder him? If God will not withdraw his anger, the proud helpers (or helpers of pride or strength) do stoup under him.
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thus acknowledging, will not but humble himself under his mighty hand? 1 Pet. 5.5, 6. Who dares harden himself against him, either by impenitency, and not rather upon this consideration of his power, prepare to meet God by repentance, as Amos 4.12. with 13? or by presumption, and fighting against this mighty King and God, or against his People, Acts 5.38, 39. Or by security, not fearing his wrath? who will not rather take hold on his strength (both by meditation and faith) that he may make peace with him? Isai. 27.4, 5. as did Jacob with Esau, Rahab with Joshua, Josh. 2.10.
thus acknowledging, will not but humble himself under his mighty hand? 1 Pet. 5.5, 6. Who dares harden himself against him, either by impenitency, and not rather upon this consideration of his power, prepare to meet God by Repentance, as Amos 4.12. with 13? or by presumption, and fighting against this mighty King and God, or against his People, Acts 5.38, 39. Or by security, not fearing his wrath? who will not rather take hold on his strength (both by meditation and faith) that he may make peace with him? Isaiah 27.4, 5. as did Jacob with Esau, Rahab with joshua, Josh. 2.10.
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— 12, 13. — 18. and so the Gibeonites, Josh. 9.3, 4, &c. with 11.19, 20. 3. Admire only the holiness and righteousnesse of God, whose name is holy, Isai. 57.11. and who is righteous in all his waies, and holy in all his works, Psal. 145.17. and thence learn upon no conceit of thine own righteousness or innocency, either to swell against thy brethren, Isai. 65.5.
— 12, 13. — 18. and so the Gibeonites, Josh. 9.3, 4, etc. with 11.19, 20. 3. Admire only the holiness and righteousness of God, whose name is holy, Isaiah 57.11. and who is righteous in all his ways, and holy in all his works, Psalm 145.17. and thence Learn upon no conceit of thine own righteousness or innocency, either to swell against thy brothers, Isaiah 65.5.
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— and 8. saying as v. 4, 5. Behold, I am vile, what shall I answer thee? &c. For, how should man be just with God? If he contend with him, he cannot answer him one of a thousand, Job 9.2, 3. 4. Acknowledge his will only soveraign, Psal. 115.3. that thou mayest have no will of thine own.
— and 8. saying as v. 4, 5. Behold, I am vile, what shall I answer thee? etc. For, how should man be just with God? If he contend with him, he cannot answer him one of a thousand, Job 9.2, 3. 4. Acknowledge his will only sovereign, Psalm 115.3. that thou Mayest have no will of thine own.
Lastly, Learn to prefer in thy thoughts, prayers and desires, and in all thy doings and sufferings the glory of God, above all things else desired, injoyed, done and performed by thee, that thou mayest judge thy selfe worthy of nothing but shame,
Lastly, Learn to prefer in thy thoughts, Prayers and Desires, and in all thy doings and sufferings the glory of God, above all things Else desired, enjoyed, done and performed by thee, that thou Mayest judge thy self worthy of nothing but shame,
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and not seek thyself in any thing, accounting it thy honour when in any thing even by thine own shame for his name and other sufferings thou canst glorifie him,
and not seek thyself in any thing, accounting it thy honour when in any thing even by thine own shame for his name and other sufferings thou Canst Glorify him,
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And here be ravished in the admiration 1. of the excellency of Christ. Secondly, of his fulness and all sufficiency: and so deny thy self in all things,
And Here be ravished in the admiration 1. of the excellency of christ. Secondly, of his fullness and all sufficiency: and so deny thy self in all things,
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1. Conceive of the person of Christ in our nature as one preferred for person, office and gifts far above all Angels, Hebr. 1.4, 5, &c. being for his person otherwise the brightness of the Fathers glory, and the expresse image of his person, v. 3. And then down with all humane excellencies,
1. Conceive of the person of christ in our nature as one preferred for person, office and Gifts Far above all Angels, Hebrew 1.4, 5, etc. being for his person otherwise the brightness of the Father's glory, and the express image of his person, v. 3. And then down with all humane excellencies,
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In regard of this his eminencie and high dignity and headship, learn we to acknowledge, 1. our own inferiority, in regard of any worth or excellency in us,
In regard of this his eminency and high dignity and headship, Learn we to acknowledge, 1. our own inferiority, in regard of any worth or excellency in us,
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and that we are not worthy to unloose the lachet of his shooes, as the Baptist said of him, Joh. 1. 15.-17. and 3.30. He that cometh after me is preferred before me:
and that we Are not worthy to unloose the lachet of his shoes, as the Baptist said of him, John 1. 15.-17. and 3.30. He that comes After me is preferred before me:
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So, as Christ increaseth in our estimation, we will decrease, and be more vile and low in our own eyes. 2. Our Subjection under him our mysticall head, whom we ought to obey, and to deny our own wills, knowing our selves to be only at his disposall.
So, as christ increases in our estimation, we will decrease, and be more vile and low in our own eyes. 2. Our Subjection under him our mystical head, whom we ought to obey, and to deny our own wills, knowing our selves to be only At his disposal.
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3. Our dependance on him, as the cause of all our spirituall being, life, sence and motion, which by way of influence are derived from him our Head to us his members, that so without him, we may acknowledge our selves even the best of us,
3. Our dependence on him, as the cause of all our spiritual being, life, sense and motion, which by Way of influence Are derived from him our Head to us his members, that so without him, we may acknowledge our selves even the best of us,
3. He is moreover a most perfect example to us of all holiness in our nature, of humility, meekness, patience, sobriety, temperance, chastity, to take us off from bragging of any of these in our selves,
3. He is moreover a most perfect Exampl to us of all holiness in our nature, of humility, meekness, patience, sobriety, temperance, chastity, to take us off from bragging of any of these in our selves,
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4. Let us conceive of Christ as of him that must be our Judge, and before whose bar and judgement seat we must all appear and stand, Rom. 14.10.11, 12. 2 Cor. 5.10.
4. Let us conceive of christ as of him that must be our Judge, and before whose bar and judgement seat we must all appear and stand, Rom. 14.10.11, 12. 2 Cor. 5.10.
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So shall we not stand upon our own justification, but in all self-deniall judge our selves, that we be not judged of him for ever with the judgement of condemnation.
So shall we not stand upon our own justification, but in all self-denial judge our selves, that we be not judged of him for ever with the judgement of condemnation.
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to faith in his Name, and to repentance for the remission of sin, so as that through his Name, whosoever beleeveth in him, shall receive remission of sins.
to faith in his Name, and to Repentance for the remission of since, so as that through his Name, whosoever Believeth in him, shall receive remission of Sins.
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Now here let our care be above all, by faith and self-denyall to get into Christ, to attain a new Being in him, to regain our selves (being lost in the first Adam ) in him the second Adam, in whom onely All fulnesse of grace, life, righteousnesse, holinesse is stored up,
Now Here let our care be above all, by faith and self-denial to get into christ, to attain a new Being in him, to regain our selves (being lost in the First Adam) in him the second Adam, in whom only All fullness of grace, life, righteousness, holiness is stored up,
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He makes him a fountain of life, grace and glory to his chosen; For so it pleaseth the Father that in him should all fulness dwell Col. 1.19. And that of his fulness we should receive, and grace for grace, John 1.16. grace according to our necessity and measure, for and according to that fulness and variety of all grace laid up in him as our Head, for us, to be dispensed to us according to our severall necessities, diversities of our callings, severall measures of grace;
He makes him a fountain of life, grace and glory to his chosen; For so it Pleases the Father that in him should all fullness dwell Col. 1.19. And that of his fullness we should receive, and grace for grace, John 1.16. grace according to our necessity and measure, for and according to that fullness and variety of all grace laid up in him as our Head, for us, to be dispensed to us according to our several necessities, diversities of our callings, several measures of grace;
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Prefer we then in our thoughts that Being which is in Christ before all other Beings without him. We had a Being out of him as a Saviour, first, before the Fall in innocency, which was happy, but not stable. Secondly, after the Fall;
Prefer we then in our thoughts that Being which is in christ before all other Beings without him. We had a Being out of him as a Saviour, First, before the Fallen in innocency, which was happy, but not stable. Secondly, After the Fallen;
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and that both a naturall Being; for in him (as God) we live, move, and have our being, Acts 17.28. this is good, but not saving: As also in and under Sin and Misery, which Being we have onely in the first Adam, Rom. 5.12. 1 Cor. 15.22. and it is a miserable being:
and that both a natural Being; for in him (as God) we live, move, and have our being, Acts 17.28. this is good, but not Saving: As also in and under since and Misery, which Being we have only in the First Adam, Rom. 5.12. 1 Cor. 15.22. and it is a miserable being:
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Yea, and a worldly Being, as a being rich and wealthy, a being wise after the flesh, a being mighty, a being noble, &c. And this is a Being, such as most desire,
Yea, and a worldly Being, as a being rich and wealthy, a being wise After the Flesh, a being mighty, a being noble, etc. And this is a Being, such as most desire,
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when (denying all these) he so preferrs, and desires to be found in Christ, Phil. 3.9. and speaking of himself, I knew (saith he) a man in Christ, &c. 2 Cor. 12.2. This is that Being which we read of 1 Joh. 5.20. where it is said, And we are in him that is true, even in his Son Jesus Christ:
when (denying all these) he so prefers, and Desires to be found in christ, Philip 3.9. and speaking of himself, I knew (Says he) a man in christ, etc. 2 Cor. 12.2. This is that Being which we read of 1 John 5.20. where it is said, And we Are in him that is true, even in his Son jesus christ:
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This our Being in Christ in effect is all one with Christs being in us, whereby God (and Christ) is said to dwell in us, and we in him, 1 Joh. 4.15, 16. of which Christ saith, He that eateth my flesh and drinketh my blood (which is not orally and carnally,
This our Being in christ in Effect is all one with Christ being in us, whereby God (and christ) is said to dwell in us, and we in him, 1 John 4.15, 16. of which christ Says, He that Eateth my Flesh and Drinketh my blood (which is not orally and carnally,
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but by faith) dwelleth in me, and I in him, John 6.56. and, Abide in me and I in you, — he that abideth in me and I in him, the same bringeth forth much fruit, Joh. 15.4, 5. Thus we once being in Christ, are one in him, and in the Father, John 17.21. As thou Father art in me, prayeth Christ, and I in thee, that they also may be one in us.
but by faith) dwells in me, and I in him, John 6.56. and, Abide in me and I in you, — he that Abideth in me and I in him, the same brings forth much fruit, John 15.4, 5. Thus we once being in christ, Are one in him, and in the Father, John 17.21. As thou Father art in me, Prayeth christ, and I in thee, that they also may be one in us.
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or then that which many yet would have and hold in the first Adam, whilest they ascribe to themselves such a power of will and naturall abilities, that (being especially helped generally by the illustration of grace) they have power to beleeve and repent if they will;
or then that which many yet would have and hold in the First Adam, whilst they ascribe to themselves such a power of will and natural abilities, that (being especially helped generally by the illustration of grace) they have power to believe and Repent if they will;
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but how, in comparison of this our stable and established Being in Christ, (who are assured of it by being annointed, sealed, and by receiving the earnest of the Spirit in our hearts, 2 Cor. 1.20, 21, 22.) are we (if we had even Adams innocency,
but how, in comparison of this our stable and established Being in christ, (who Are assured of it by being anointed, sealed, and by receiving the earnest of the Spirit in our hearts, 2 Cor. 1.20, 21, 22.) Are we (if we had even Adams innocency,
Hence the Apostle opposeth this our Being in Christ (for the comfort of such as were otherwise base, and could deny themselves in other things) against being wise, mighty, noble in the flesh: God calls not many such;
Hence the Apostle Opposeth this our Being in christ (for the Comfort of such as were otherwise base, and could deny themselves in other things) against being wise, mighty, noble in the Flesh: God calls not many such;
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but chuseth foolish, weak, and base things of the world —, that no flesh should glory in his presence (or stand upon such terms with him:) But (saith he to such as were chosen and savingly called,
but chooseth foolish, weak, and base things of the world —, that no Flesh should glory in his presence (or stand upon such terms with him:) But (Says he to such as were chosen and savingly called,
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4 It is also a rich Being, whereby we becoming by it members of Christ, and that both in regard of body and soul, 1 Cor. 6.15, 17. Rom. 12.5. do partake of his Annoynting, that is, of his Spirit, Joh. 2.27. and of all the gifts of it, Acts 2.17, 18. as these in my Text did, ver. 38. by which he becomes to us a Prophet, revealing in us and to us the eternall will and good purpose of the eternall Father concerning our salvation, John 1.18.
4 It is also a rich Being, whereby we becoming by it members of christ, and that both in regard of body and soul, 1 Cor. 6.15, 17. Rom. 12.5. do partake of his Anointing, that is, of his Spirit, John 2.27. and of all the Gifts of it, Acts 2.17, 18. as these in my Text did, ver. 38. by which he becomes to us a Prophet, revealing in us and to us the Eternal will and good purpose of the Eternal Father Concerning our salvation, John 1.18.
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A King, to rule and guide us by his word and Spirit, and to fight for us and protect us against all enemies, bodily, spirituall, eternall and infernall;
A King, to Rule and guide us by his word and Spirit, and to fight for us and Pact us against all enemies, bodily, spiritual, Eternal and infernal;
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5. It is also a blessed, holy and happy Being, Eph. 1.3. and in that regard infinitely better then our being in sin and under wrath, as wicked men are;
5. It is also a blessed, holy and happy Being, Ephesians 1.3. and in that regard infinitely better then our being in sin and under wrath, as wicked men Are;
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who being out of Christ, are never well, or to their content, but when they are drunk, merry, secure, proud, in the fashion of the world, and in their heart glorifying themselves,
who being out of christ, Are never well, or to their content, but when they Are drunk, merry, secure, proud, in the fashion of the world, and in their heart glorifying themselves,
and before our effectuall calling, namely, in Gods election, Ephes. 1.3, 4. yea, and after our calling, notwithstanding our falls, which do not separate us from Christ,
and before our effectual calling, namely, in God's election, Ephesians 1.3, 4. yea, and After our calling, notwithstanding our falls, which do not separate us from christ,
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after we once be truly in him (though thereby wee have no incouragement to sin:) so it is to eternity: Here in assured hope and right, we even now being raised (in our bodies) and sitting together inheavenly places, namely in Christ Jesus:
After we once be truly in him (though thereby we have no encouragement to since:) so it is to eternity: Here in assured hope and right, we even now being raised (in our bodies) and sitting together inheavenly places, namely in christ jesus:
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and hereafter in the full fruition and beatifying vision and sight of him. These things considered, should we not for Christ and the injoying of him be content,
and hereafter in the full fruition and beatifying vision and sighed of him. These things considered, should we not for christ and the enjoying of him be content,
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inasmuch as so we shall finde 1 That in us which will enable us to withstand and oppose our carnall, sinful and naturall selves and Being, which Being alone swayes all,
inasmuch as so we shall find 1 That in us which will enable us to withstand and oppose our carnal, sinful and natural selves and Being, which Being alone sways all,
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Where there is nothing but a naturall or a sinfull Being, it will never, yea, it can never oppose it self, but being one with it self, will seek ever to maintain it self in its own proper Being:
Where there is nothing but a natural or a sinful Being, it will never, yea, it can never oppose it self, but being one with it self, will seek ever to maintain it self in its own proper Being:
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and such like motions within us have us at command, and no temptation is truly and spiritually (unlesse upon carnall, naturall, worldly and base respects) withstood:
and such like motions within us have us At command, and no temptation is truly and spiritually (unless upon carnal, natural, worldly and base respects) withstood:
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So onely it is with the truely regenerate, where the spirit in them (as a new and supernaturall principle) doth lust against the flesh, and (though it lust and strive against the spirit,
So only it is with the truly regenerate, where the Spirit in them (as a new and supernatural principle) does lust against the Flesh, and (though it lust and strive against the Spirit,
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2. Thus, by becoming new creatures in Christ, we onely finde true, full, and every way satisfactory content, which makes us willing to deny our selves,
2. Thus, by becoming new creatures in christ, we only find true, full, and every Way satisfactory content, which makes us willing to deny our selves,
They want the fruition of God (which now is had onely in Christ) and so they want contentment; yet because they would have it, they seek it either in some base lust and sinfull way, whether open or more secret, which to them is as their God,
They want the fruition of God (which now is had only in christ) and so they want contentment; yet Because they would have it, they seek it either in Some base lust and sinful Way, whither open or more secret, which to them is as their God,
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and they know no other happinesse (and so every hypocrite lives in some sin or other;) or from the creatures, as from riches, favour of men, friends, honours, &c. unto which they flee for their comfort, or otherwise for defence and protection: or from themselves, in whole, or at least in part;
and they know no other happiness (and so every hypocrite lives in Some since or other;) or from the creatures, as from riches, favour of men, Friends, honours, etc. unto which they flee for their Comfort, or otherwise for defence and protection: or from themselves, in Whole, or At least in part;
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and alone able to content them,) but from some supposed merit, or satisfactory works of their own or other mens, from some goodness of their own nature,
and alone able to content them,) but from Some supposed merit, or satisfactory works of their own or other men's, from Some Goodness of their own nature,
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and to assure us of our being in him) in which they rest, and with which (being otherwise it may be, with diligence and zeal performed) they altogether take up,
and to assure us of our being in him) in which they rest, and with which (being otherwise it may be, with diligence and zeal performed) they altogether take up,
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Whereas, if these men did apprehend the fulness of Christ, and saw, and did acknowledge an alsufficiency every way in him, they would soon go out of themselves, not in part onely,
Whereas, if these men did apprehend the fullness of christ, and saw, and did acknowledge an All-sufficiency every Way in him, they would soon go out of themselves, not in part only,
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but wholly, and be taken off their own bottoms, making God in Christ their onely shield in all their fears and dangers, and their exceeding great reward ( Gen. 15.1.) in all their wants and weaknesses;
but wholly, and be taken off their own bottoms, making God in christ their only shield in all their fears and dangers, and their exceeding great reward (Gen. 15.1.) in all their Wants and Weaknesses;
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as he is to them that know him aright, who of God are (or have a Being) in Christ Jesus: who of God, saith Paul, is made unto us wisedome and righteousness,
as he is to them that know him aright, who of God Are (or have a Being) in christ jesus: who of God, Says Paul, is made unto us Wisdom and righteousness,
whence the saying of one Constantine, who being with other martyrs carried in a dung-cart to the place of execution, Well, saith he, yet are we a precious odour and sweet savour to God in Christ.
whence the saying of one Constantine, who being with other Martyrs carried in a dung-cart to the place of execution, Well, Says he, yet Are we a precious odour and sweet savour to God in christ.
So what are all priviledges, works, vertues, righteousness of ours without Christ, but filthiness, and dung? So that God of old threatned to cast the dung of their solemn feasts upon the faces of the wicked Priests, Mal. 2.1, 2, 3. And said, He would not smell in their solemn feasts, Amos 5.21. that is any sweet savour, as he doth from the sacrifice of Christ, Eph. 5.2. and from such as offer their sacrifices in Christ, as from Noah, Gen. 8.21.
So what Are all privileges, works, Virtues, righteousness of ours without christ, but filthiness, and dung? So that God of old threatened to cast the dung of their solemn feasts upon the faces of the wicked Priests, Malachi 2.1, 2, 3. And said, He would not smell in their solemn feasts, Amos 5.21. that is any sweet savour, as he does from the sacrifice of christ, Ephesians 5.2. and from such as offer their Sacrifices in christ, as from Noah, Gen. 8.21.
Why should we not then strive to be all in Christ, and to make him all unto us? First wisedom; and that both Author, and as the conduit pipe, by whom through the means of his Word and Spirit, true wisedome is conveyed to us:
Why should we not then strive to be all in christ, and to make him all unto us? First Wisdom; and that both Author, and as the conduit pipe, by whom through the means of his Word and Spirit, true Wisdom is conveyed to us:
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being content to be made wise only according to the wisedom in his Word, revealed thereby and made effectuall by his spirit, Matth. 11.25, 26.27. Luke 10.21, 22. and not according to books of vanity and policie.
being content to be made wise only according to the Wisdom in his Word, revealed thereby and made effectual by his Spirit, Matthew 11.25, 26.27. Lycia 10.21, 22. and not according to books of vanity and policy.
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: and Object, with Paul, determining not to know any thing, save Iesus Christ and him crucified, 1 Cor. 2.2. whom to know is eternall life, Joh. 17.3. 17.3. Phil. 3.7, 8. Hereby we become wiser then the wisest on earth, then all our enemies that plot against us.
: and Object, with Paul, determining not to know any thing, save Iesus christ and him Crucified, 1 Cor. 2.2. whom to know is Eternal life, John 17.3. 17.3. Philip 3.7, 8. Hereby we become Wiser then the Wisest on earth, then all our enemies that plot against us.
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2. Make we again Christ righteousnesse unto us, in the matter of our justification, as Paul did, Phil. •. 8, 9. reposing our whole confidence in him alone,
2. Make we again christ righteousness unto us, in the matter of our justification, as Paul did, Philip •. 8, 9. reposing our Whole confidence in him alone,
and holding our selves compleatly righteous in him, without either any act of our own (as concurring to our justification with God) or work of his in us (other then that of faith) or supposed merit, our own or others, or treasury of the Church.
and holding our selves completely righteous in him, without either any act of our own (as concurring to our justification with God) or work of his in us (other then that of faith) or supposed merit, our own or Others, or treasury of the Church.
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1. Pardon of sin. 2. Imputation of his obedience active and passive. 3. Adoption and Son-ship, Joh. 1.12. and so to be heires of God, and joynt heires with Christ himself. 4. His Intercossion, and appearance in the presence of God (to answer) for us, Hebr. 7.25. and 9.24.
1. Pardon of since. 2. Imputation of his Obedience active and passive. 3. Adoption and Sonship, John 1.12. and so to be Heirs of God, and joint Heirs with christ himself. 4. His Intercossion, and appearance in the presence of God (to answer) for us, Hebrew 7.25. and 9.24.
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3. We from what hath been said, see reason also to make him as God hath made him to us, our sanctification: and that first in the want (true or supposed) of this or that grace, or measure of grace;
3. We from what hath been said, see reason also to make him as God hath made him to us, our sanctification: and that First in the want (true or supposed) of this or that grace, or measure of grace;
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In this case, comfort we our ▪ selves, (whilest we hunger and labour after more grace) and rest we in this, that Christ is our Sanctification, and that (as he answered Paul, crying out unto him of some infirmity of his) his grace is sufficient for us:
In this case, Comfort we our ▪ selves, (whilst we hunger and labour After more grace) and rest we in this, that christ is our Sanctification, and that (as he answered Paul, crying out unto him of Some infirmity of his) his grace is sufficient for us:
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or please himself with his infirmities, as he will call his grosser and more willfull sins (such an one I shall discard from the number of true Christians and genuine sons of God,
or please himself with his infirmities, as he will call his grosser and more wilful Sins (such an one I shall discard from the number of true Christians and genuine Sons of God,
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and comfort our selves therein and in Christ our sanctification, whilest we strive but cannot attain to that strength and measure of grace which we truly and from the heart desire.
and Comfort our selves therein and in christ our sanctification, whilst we strive but cannot attain to that strength and measure of grace which we truly and from the heart desire.
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as what is knowledge of all things else but heathenish science if we know not God in Christ? All other knowledge puffeth up, 1 Cor. 8.1, 2. and if any man teach otherwise,
as what is knowledge of all things Else but Heathenish science if we know not God in christ? All other knowledge Puffeth up, 1 Cor. 8.1, 2. and if any man teach otherwise,
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as Christ also hath also loved us? and if our love be not in Christ Jesus, 1 Tim. 1.14. its but a fained love, 1 Thes. 1.3. What is patience, but a Stoicall blockishness, if our labouring and not fainting, and so our patience be not for Christs names sake? Rev. 2.3. What are our sufferings and bonds, but a thankless bearing of deserved evill, if they be not in Christ and for Christ? Phil. 1.13. What are all our good workes, almes, fasting, prayer, and generally all our wayes, if they be not in Christ? and what is all our godly living, if it be not in Christ Jesus, 2 Tim. 2.12. but a death whereby we have a name that we live, but are dead? Revel. 3.1. What is our spirituall life, if we be not made alive in Christ, 1 Cor. 15.22. and quickned together with him, Eph. 2.5. and if Christ live not in us? Gal. 2.20.
as christ also hath also loved us? and if our love be not in christ jesus, 1 Tim. 1.14. its but a feigned love, 1 Thebes 1.3. What is patience, but a Stoical blockishness, if our labouring and not fainting, and so our patience be not for Christ names sake? Rev. 2.3. What Are our sufferings and bonds, but a thankless bearing of deserved evil, if they be not in christ and for christ? Philip 1.13. What Are all our good works, alms, fasting, prayer, and generally all our ways, if they be not in christ? and what is all our godly living, if it be not in christ jesus, 2 Tim. 2.12. but a death whereby we have a name that we live, but Are dead? Revel. 3.1. What is our spiritual life, if we be not made alive in christ, 1 Cor. 15.22. and quickened together with him, Ephesians 2.5. and if christ live not in us? Gal. 2.20.
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and in pictures and Images with artficiall rolling eyes, or otherwise drawn or carved to the life? In a word, what is mortification, but a monkish holiness,
and in pictures and Images with artficiall rolling eyes, or otherwise drawn or carved to the life? In a word, what is mortification, but a monkish holiness,
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and a being puft up in our fleshly minds, Col. 2.18. and the punishing, not sparing or neglecting of the body, but only a shew of wisedome in will-worship and humility? Col. 2.23.
and a being puffed up in our fleshly minds, Col. 2.18. and the punishing, not sparing or neglecting of the body, but only a show of Wisdom in will-worship and humility? Col. 2.23.
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and so a freedom both from the damnation, and also domination and power thereof, together with finall perseverance in grace to the end, by vertue of Gods new covenant with us in Christ, Jer. 32.40. but also protection and defence, by the ministry of Angels, Hebr. 1.14. and otherwise:
and so a freedom both from the damnation, and also domination and power thereof, together with final perseverance in grace to the end, by virtue of God's new Covenant with us in christ, Jer. 32.40. but also protection and defence, by the Ministry of Angels, Hebrew 1.14. and otherwise:
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whilest he is ours, and we his, 1 Cor. 3.21, 22, 23. And so let us make him more specially in all our losses, in the losse of goods, name, friends, and what else;
whilst he is ours, and we his, 1 Cor. 3.21, 22, 23. And so let us make him more specially in all our losses, in the loss of goods, name, Friends, and what Else;
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Have we lost our goods? say we with Paulinus Bishop of Nola, when the City was sackt by the Barbarians, Lord, let me not be troubled for the gold and silver,
Have we lost our goods? say we with Paulinus Bishop of Nola, when the city was sacked by the Barbarians, Lord, let me not be troubled for the gold and silver,
Are we disgraced? or is a fools cap in disgrace put upon us, as once upon one Alexander Cane? say we as he, Can I have a greater honour done then to be served as my Lord Christ before Herod? Have we lost our friends, who seemed to be a staffe and a stay unto us? what Seneca said in the comforting (in such a case) of his friend Polybius a Courtier, may fitlyer be applyed to a Christian concerning Christ;
are we disgraced? or is a Fools cap in disgrace put upon us, as once upon one Alexander Cane? say we as he, Can I have a greater honour done then to be served as my Lord christ before Herod? Have we lost our Friends, who seemed to be a staff and a stay unto us? what Senecca said in the comforting (in such a case) of his friend Polybius a Courtier, may fitlyer be applied to a Christian Concerning christ;
and with Paul in want, I have learned in whatsoever state I am therewith to be content, &c. I can do all things (both be full and hungry, abound and suffer need) through Christ which strengtheneth me, Phil. 4.11, 12, 13. Yea, and as in life, so in death we (by denying our selves) may and should seek to be gainers by gaining him: as Paul, Phil. 1.21. For me to live is Christ, and to die is gain.
and with Paul in want, I have learned in whatsoever state I am therewith to be content, etc. I can do all things (both be full and hungry, abound and suffer need) through christ which strengtheneth me, Philip 4.11, 12, 13. Yea, and as in life, so in death we (by denying our selves) may and should seek to be gainers by gaining him: as Paul, Philip 1.21. For me to live is christ, and to die is gain.
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and having once truly by faith seen Christ, with Simeon say, Lord, now lettest thou thy servant depart in peace — for mine eyes have seen thy salvation, Luke 2.29, 30. In which regard death (when especially we are called to suffer it for his Names sake) should be no death to us,
and having once truly by faith seen christ, with Simeon say, Lord, now Lettest thou thy servant depart in peace — for mine eyes have seen thy salvation, Lycia 2.29, 30. In which regard death (when especially we Are called to suffer it for his Names sake) should be no death to us,
Then our gain is glory, and an eternall retribution: then do wee enter into our Masters joy, which like a sea, is so great that it cannot enter into us.
Then our gain is glory, and an Eternal retribution: then do we enter into our Masters joy, which like a sea, is so great that it cannot enter into us.
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Who need now fear, who can but deny himself for such a Christ? And if thus we can once truly conceive of Christ (as these young converts in my Text began to do) It will be no hard matter to us to deny our selves for him.
Who need now Fear, who can but deny himself for such a christ? And if thus we can once truly conceive of christ (as these young converts in my Text began to do) It will be no hard matter to us to deny our selves for him.
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or so much as imployed (seriously) about the things of this world and life, which are not worth a mans labour, Prov. 23.4 or that especially the soul, being a spirituall and immortall substance, should be made a drudge to earth,
or so much as employed (seriously) about the things of this world and life, which Are not worth a men labour, Curae 23.4 or that especially the soul, being a spiritual and immortal substance, should be made a drudge to earth,
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or the best things in it? that either the understanding and thoughts, and so mans head should plot or be filled with cares of this life, Luke 12.22. or, that the memory should be so burthened, that with the thought thereof a mans heart taketh not rest in the night, Eccles. 2.23.
or the best things in it? that either the understanding and thoughts, and so men head should plot or be filled with Cares of this life, Lycia 12.22. or, that the memory should be so burdened, that with the Thought thereof a men heart Takes not rest in the night, Eccles. 2.23.
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Or, that the Will of man (whose object should be God) should so absolutely and so resolutely propend and lean to such things, 1 Tim. 6.9. Or, that his Affections of Love, Desire and Delight should be so intensive towards and in the same, 1 Tim. 6.10. Psal. 4.6. Or, that the Heart should be set thereon, Psal. 62.10. Or lastly, that a mans labour should so much be imployed about them, Psal. 127.2. when especially the things of this life so impensively sought, and the Soul, cannot both be enjoyed or had together, each requiring (the soul especially) the whole man? Matth. 6.24, 33. 1 John 2.15, 16, 17. with Jam. 4.4.
Or, that the Will of man (whose Object should be God) should so absolutely and so resolutely propend and lean to such things, 1 Tim. 6.9. Or, that his Affections of Love, Desire and Delight should be so intensive towards and in the same, 1 Tim. 6.10. Psalm 4.6. Or, that the Heart should be Set thereon, Psalm 62.10. Or lastly, that a men labour should so much be employed about them, Psalm 127.2. when especially the things of this life so impensively sought, and the Soul, cannot both be enjoyed or had together, each requiring (the soul especially) the Whole man? Matthew 6.24, 33. 1 John 2.15, 16, 17. with Jam. 4.4.
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Yea, and considering, that the noble powers of mans soul being rightly imployed, and mans labour and pains wisely ordered, would, with much lesse adoe, bring him to much better riches, honours, happiness,
Yea, and considering, that the noble Powers of men soul being rightly employed, and men labour and pains wisely ordered, would, with much less ado, bring him to much better riches, honours, happiness,
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Why then should we so over-value the world, and under-value our precious souls, as not to deny our selves in all things of this world, rather then either mis-imploy our chief care,
Why then should we so overvalue the world, and undervalue our precious Souls, as not to deny our selves in all things of this world, rather then either Misemploy our chief care,
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who should ever oppose the excellency and preciousness of our souls against all worldly allurements, temptations and offers which the world can make us.
who should ever oppose the excellency and preciousness of our Souls against all worldly allurements, temptations and offers which the world can make us.
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but laid aside, when it goes not well with Jerusalem and Sion: as it was with the Wife of Phinehas, who for grief to hear that the Ark of God was seized on by the Philistims, fell in labour,
but laid aside, when it Goes not well with Jerusalem and Sion: as it was with the Wife of Phinehas, who for grief to hear that the Ark of God was seized on by the philistines, fell in labour,
But (to shew what she most laid to heart) she named the childe Ichabod, (that is, Where is the glory? or, There is no glory: ) saying, The glory is departed from Israel for the Ark of God is taken:
But (to show what she most laid to heart) she nam the child ichabod, (that is, Where is the glory? or, There is no glory:) saying, The glory is departed from Israel for the Ark of God is taken:
and so she died, 1 Sam. 4.20.21, 22. The like we see in that worthy Nehemiah, Neh. 1.3, 4. who understanding the misery of Jerusalem (though he himself was in great favour with Artaxerxes the King,
and so she died, 1 Sam. 4.20.21, 22. The like we see in that worthy Nehemiah, Neh 1.3, 4. who understanding the misery of Jerusalem (though he himself was in great favour with Artaxerxes the King,
The like I might shew in Abraham interceding for Sodom, and specially for Lot, and in all likelihood not sleeping the night before, Gen. 18. So in Ezekiel and the mourners Ezek. 9.4, 8. In Moses and Paul, of whom before:
The like I might show in Abraham interceding for Sodom, and specially for Lot, and in all likelihood not sleeping the night before, Gen. 18. So in Ezekielem and the mourners Ezekiel 9.4, 8. In Moses and Paul, of whom before:
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And in Joshua and the Elders, sorrowfully complaining in fear the enemies should environ them round, and cut off their name from the earth, so that God should not have a Church on earth to serve and honour him.
And in joshua and the Elders, sorrowfully complaining in Fear the enemies should environ them round, and Cut off their name from the earth, so that God should not have a Church on earth to serve and honour him.
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And thus, by Gods blessing and mercy, the care of our dread Soveraign, and of this our Nation hath shewed it self concerning the distressed estate of Gods Church and people in Ireland, not onely by and in the monthly exercise of prayer, fasting and supplication for them, to draw down a blessing from God upon them and themselves;
And thus, by God's blessing and mercy, the care of our dread Sovereign, and of this our nation hath showed it self Concerning the distressed estate of God's Church and people in Ireland, not only by and in the monthly exercise of prayer, fasting and supplication for them, to draw down a blessing from God upon them and themselves;
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Let us thus conceive as of the naturalnesse and necessity, so of the excellency of this publick spirit, that so for the publick good of many, especially of those that are good and publick persons, we may be content to deny our selves in our own particular interests:
Let us thus conceive as of the naturalness and necessity, so of the excellency of this public Spirit, that so for the public good of many, especially of those that Are good and public Persons, we may be content to deny our selves in our own particular interests:
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or that it had been possible, they would have plucked out their own eys, and have given them to him, they had him in such love and estimation, Gal. 4.15. as also had Priscilla and Aquila, who for Pauls sake laid down their own necks, Rom. 16.4. so ingaging in acknowledgment of thankfulnesse, not onely him, but also all the Churches of the Gentiles, whose Apostle he was.
or that it had been possible, they would have plucked out their own eyes, and have given them to him, they had him in such love and estimation, Gal. 4.15. as also had Priscilla and Aquila, who for Paul's sake laid down their own necks, Rom. 16.4. so engaging in acknowledgment of thankfulness, not only him, but also all the Churches of the Gentiles, whose Apostle he was.
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as in our wealth (and that is but duty) to contribute to them, and communicate to them in all good things, or in all our goods, Gal. 1.6. and afford them double honour, 1 Tim. 5.17. and in our names, by answering for them:
as in our wealth (and that is but duty) to contribute to them, and communicate to them in all good things, or in all our goods, Gal. 1.6. and afford them double honour, 1 Tim. 5.17. and in our names, by answering for them:
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High estimation of Christ, of his excellency, fulness and All-sufficiency, with a true sence of a mans own emptiness, worthlessness, folly, impotency, wretchedness, basenesse;
High estimation of christ, of his excellency, fullness and All-sufficiency, with a true sense of a men own emptiness, worthlessness, folly, impotency, wretchedness, baseness;
and by being well-affected to the means of discovery of him to himself, and not willingly and willfully ignorant of what may debase him, and advance Christ.
and by being Well-affected to the means of discovery of him to himself, and not willingly and wilfully ignorant of what may debase him, and advance christ.
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and of having occasion more purposely to handle the argument, together with the exceeding great usefulness and profit (as I hope) of the duty, have drawn me on to be so large.
and of having occasion more purposely to handle the argument, together with the exceeding great usefulness and profit (as I hope) of the duty, have drawn me on to be so large.
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This, if it seem to be prolixity, shall be recompenced with brevity in the dispatch of the third and last observation, concerning the qualification of those whom God doth save, with which all shall be finished.
This, if it seem to be prolixity, shall be recompensed with brevity in the dispatch of the third and last observation, Concerning the qualification of those whom God does save, with which all shall be finished.
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and then accordingly, renouncing and denying themselves, as is said, in their own wisedome, will, worth and righteousness, they seek direction from the Apostles of Christ what to do, shewing themselves thereby willing and ready to do whatsoever they should be directed unto.
and then accordingly, renouncing and denying themselves, as is said, in their own Wisdom, will, worth and righteousness, they seek direction from the Apostles of christ what to do, showing themselves thereby willing and ready to do whatsoever they should be directed unto.
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And though they ask saying, What shall we do? yet they seek not their justification from any works of theirs (as hath been shewed) neither do they thinke that they can be converted, justified,
And though they ask saying, What shall we do? yet they seek not their justification from any works of theirs (as hath been showed) neither do they think that they can be converted, justified,
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and obtain pardon of their offences, that especially of crucifying Christ, and might so be saved from deserved wrath, they cry out and say, What shall we do?
and obtain pardon of their offences, that especially of crucifying christ, and might so be saved from deserved wrath, they cry out and say, What shall we do?
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and direction given, send them to profession of Christ by being baptized, to repentance, v. 38. and to faith, Acts 16.30, 31. which are works, not legall but evangelicall;
and direction given, send them to profession of christ by being baptised, to Repentance, v. 38. and to faith, Acts 16.30, 31. which Are works, not Legal but Evangelical;
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and charity towards man (for after their through-conversion and faith they devoutly and charitably conversed together, v. 41, 42-45, 46.) we need not fear that men truly justified will neglect good works.
and charity towards man (for After their through-conversion and faith they devoutly and charitably conversed together, v. 41, 42-45, 46.) we need not Fear that men truly justified will neglect good works.
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as being convicted of their sin, and damned condition by reason of their sin, not knowing either what to say (to excuse or deny their sin) or what to do to be saved, to flee from wrath to come, or to procure a pardon, and in effect, what to beleeve, and in whom;
as being convicted of their since, and damned condition by reason of their since, not knowing either what to say (to excuse or deny their since) or what to do to be saved, to flee from wrath to come, or to procure a pardon, and in Effect, what to believe, and in whom;
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and therefore ready and willing to beleeve on the same Christ whom they had crucified, to repent, reform their old course of life, to obey and do any thing which these holy men of God and Apostles of Christ should prescribe and direct them unto.
and Therefore ready and willing to believe on the same christ whom they had Crucified, to Repent, reform their old course of life, to obey and do any thing which these holy men of God and Apostles of christ should prescribe and Direct them unto.
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Thus God by his Prophet Isaiah calling the rebellious and hypocriticall Jewes to repentance, Isai. 1.16.18, 19, 20. to wash them and make them clean, and that both with promises and threatnings, speakes after this manner, If ye be willing and obedient, ye shall eat the good things of the land, as formerly, Though your sins be as scarlet, they shall be white as snow.
Thus God by his Prophet Isaiah calling the rebellious and hypocritical Jews to Repentance, Isaiah 1.16.18, 19, 20. to wash them and make them clean, and that both with promises and threatenings, speaks After this manner, If you be willing and obedient, you shall eat the good things of the land, as formerly, Though your Sins be as scarlet, they shall be white as snow.
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One of Gods first and chiefest works in the conversion of a sinner is to take away that stoniness and hardness (whether naturall only or also acquired) which is in it,
One of God's First and chiefest works in the conversion of a sinner is to take away that stoniness and hardness (whither natural only or also acquired) which is in it,
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and in stead thereof to give an heart of flesh, that is tender, pliable and yeelding, Ezek. 36.26. The heart naturally (since sin entred) resists, and as much ar in it lieth, withstands the work of grace;
and in stead thereof to give an heart of Flesh, that is tender, pliable and yielding, Ezekiel 36.26. The heart naturally (since since entered) resists, and as much Are in it lies, withstands the work of grace;
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It is like the fallow-ground, which being hard and clotty must first be subdued by the plough before it be fit to receive seed, or to bring forth fruit:
It is like the Fallow-ground, which being hard and clotty must First be subdued by the plough before it be fit to receive seed, or to bring forth fruit:
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Here it might be questioned and asked what work mans naturall will, assisted with a generall work of grace, hath in his own conversion? To which I answer.
Here it might be questioned and asked what work men natural will, assisted with a general work of grace, hath in his own conversion? To which I answer.
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even an effectuall knowledge and practice, he hereunto craves the speciall help and effectuall assistance of Gods holy Spirit, (or as some read the words) is assured of the same:
even an effectual knowledge and practice, he hereunto craves the special help and effectual assistance of God's holy Spirit, (or as Some read the words) is assured of the same:
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As on the contrary, the high Priest and whole councell of Elders and Scribes being in like manner charged and convinced by Stephen, as these here by Peter, to be the betrayers, crucifiers,
As on the contrary, the high Priest and Whole council of Elders and Scribes being in like manner charged and convinced by Stephen, as these Here by Peter, to be the betrayers, crucifiers,
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and of their own wicked and obstinate wils, whereby, being stiffnecked and uncircumcised in heart and ears, they resisted the holy Ghost, and became the authours of their own hardening and damnation.
and of their own wicked and obstinate wills, whereby, being Stiffnecked and uncircumcised in heart and ears, they resisted the holy Ghost, and became the Authors of their own hardening and damnation.
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By what is said, wee see what to judge of disobedient and refractory sinners, and of all such as being convinced of their sins (as these here were) and called to repentance, proudly withstand God, without any trembling at his word, Isa. 66.1, 2. and are ready to say with proud Pharaoh, Exod. 5.2. Who is the Lord, that I should obey his voyce? and with those citizens (by whom such as I speak of are meant) wee will not have this man to reign over us, Luke 19.14.
By what is said, we see what to judge of disobedient and refractory Sinners, and of all such as being convinced of their Sins (as these Here were) and called to Repentance, proudly withstand God, without any trembling At his word, Isaiah 66.1, 2. and Are ready to say with proud Pharaoh, Exod 5.2. Who is the Lord, that I should obey his voice? and with those Citizens (by whom such as I speak of Are meant) we will not have this man to Reign over us, Lycia 19.14.
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And Our lips are our own, who is lord over us? Psal. 12.4. These very Jews, as also Gentiles, Pilate and Herod, and others that rejected and persecuted Christ, are meant by David, (therein a type of Christ in his sufferings) when he brings them in Acts 4.27, 28. saying, Let us break their (that is, the Fathers and the Sons) bands asunder, and cast away their cords from us, Psal. 2.1, 2, 3. These bands ( Jer. 27.2, 3, -6, 7.) and cords ( Job 39.13. Ezek. 4.8.) were signes of subjection and restraint:
And Our lips Are our own, who is lord over us? Psalm 12.4. These very jews, as also Gentiles, Pilate and Herod, and Others that rejected and persecuted christ, Are meant by David, (therein a type of christ in his sufferings) when he brings them in Acts 4.27, 28. saying, Let us break their (that is, the Father's and the Sons) bans asunder, and cast away their cords from us, Psalm 2.1, 2, 3. These bans (Jer. 27.2, 3, -6, 7.) and cords (Job 39.13. Ezekiel 4.8.) were Signs of subjection and restraint:
and will none of him. Such are also their scholers, who now, being called upon, in and by the ministery of the word, to repent, convert and turn from their own evil wayes,
and will none of him. Such Are also their Scholars, who now, being called upon, in and by the Ministry of the word, to Repent, convert and turn from their own evil ways,
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and to be subject to Christ as their Prophet, Priest and King, will none of Christ, will not deny their own wisdom, that they may be wise onely by his word;
and to be Subject to christ as their Prophet, Priest and King, will none of christ, will not deny their own Wisdom, that they may be wise only by his word;
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being ready to say, Who is the Minister? what saucy and bold fellow is he who thus reproveth us? As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee:
being ready to say, Who is the Minister? what saucy and bold fellow is he who thus Reproveth us? As for the word that thou hast spoken unto us in the name of the Lord, we will not harken unto thee:
but are such as have revolted, and played the Apostate from him, by making defection to Popery, Antichristianisme, Arminianisme, Lutheranisme, and to other errours;
but Are such as have revolted, and played the Apostate from him, by making defection to Popery, Antichristianism, Arminianism, Lutheranism, and to other errors;
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being such as the Princes of Judah of old were, Hos. 5.10. who were like them that remove the bound (as not willing to be kept within the limits of Gods word;) and like those great men to whom Jeremy did speak Jerem. 5.5.
being such as the Princes of Judah of old were, Hos. 5.10. who were like them that remove the bound (as not willing to be kept within the Limits of God's word;) and like those great men to whom Jeremiah did speak Jeremiah 5.5.
not onely a lion out of the forrest shall slay them, but God himself will be as a lion unto them, as he threatned Ephraim, saying, I will be unto Ephraim as a lion,
not only a Lion out of the forest shall slay them, but God himself will be as a Lion unto them, as he threatened Ephraim, saying, I will be unto Ephraim as a Lion,
unlesse timely repentance follow, Hos. 6, 1. but tear and go away, and leave them for ever, unlesse in time they (in sense of their guiltinesse) acknowledge their offence, and seek my face.
unless timely Repentance follow, Hos. 6, 1. but tear and go away, and leave them for ever, unless in time they (in sense of their guiltiness) acknowledge their offence, and seek my face.
We are hence taught and instructed, when God calls us to repentance, especially by his Ministers and messengers sent of purpose to that end, not to harden our necks, not to be stiff-necked (as we and others formerly have been) but to give the hand,
We Are hence taught and instructed, when God calls us to Repentance, especially by his Ministers and messengers sent of purpose to that end, not to harden our necks, not to be Stiffnecked (as we and Others formerly have been) but to give the hand,
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or yeeld our selves unto the Lord, &c. 2 Chro. 30.8. to humble our selves to walk with our God, to tremble at his word, and presently to yeeld our selves in obedience to it, offering our selves ready to obey God according to his word and will, as especially in matter of salvation, so also of Religion, and generally of Obedience both active and passive.
or yield our selves unto the Lord, etc. 2 Chro 30.8. to humble our selves to walk with our God, to tremble At his word, and presently to yield our selves in Obedience to it, offering our selves ready to obey God according to his word and will, as especially in matter of salvation, so also of Religion, and generally of obedience both active and passive.
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but upon conditions, Luke 9.57, 58, 59, &c. and more especially in that young man and Ruler, who in all haste (to shew his readinesse) came running to Christ, and in all humility,
but upon conditions, Lycia 9.57, 58, 59, etc. and more especially in that young man and Ruler, who in all haste (to show his readiness) Come running to christ, and in all humility,
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as it might seem, kneeled to him, and said, Good Master, what (good thing) shall I do, that I may (have and) inherit eternall life? Herein in shew like these sincere Converts in my Text,
as it might seem, kneeled to him, and said, Good Master, what (good thing) shall I do, that I may (have and) inherit Eternal life? Herein in show like these sincere Converts in my Text,
that young man, being directed by Christ, of all others seemed most ready, as having done already as much as Christ now directed him unto, saying, All these things have I done, kept and observed from my youth up.
that young man, being directed by christ, of all Others seemed most ready, as having done already as much as christ now directed him unto, saying, All these things have I done, kept and observed from my youth up.
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but when Christ touched and tryed him in his beloved sin, his covetousnesse, (which he well hoped he might have, by way of surplusage, in the bargain) and bade him sell all and give to the poor,
but when christ touched and tried him in his Beloved since, his covetousness, (which he well hoped he might have, by Way of surplusage, in the bargain) and bade him fell all and give to the poor,
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Of this stamp at best are our begging Friers, who build their Order upon this personall command, which yet was onely for conviction of this forward mans hypocrisie;
Of this stamp At best Are our begging Friars, who built their Order upon this personal command, which yet was only for conviction of this forward men hypocrisy;
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and by following Councels more then commands of perfection, in effect, with their Ancestours and Predecessours of old, asking of God the Ordinances of justice, Isa. 58.2. as if God had been wanting to their readinesse to obey him.
and by following Counsels more then commands of perfection, in Effect, with their Ancestors and Predecessors of old, asking of God the Ordinances of Justice, Isaiah 58.2. as if God had been wanting to their readiness to obey him.
and convinced him of his sin of persecution, he trembling and astonished, said, Lord, what wilt thou have me to do? Acts 9.4, 5, 6. And this he said out of an honest and good heart, with a true and stedfast purpose to perform accordingly;
and convinced him of his since of persecution, he trembling and astonished, said, Lord, what wilt thou have me to do? Acts 9.4, 5, 6. And this he said out of an honest and good heart, with a true and steadfast purpose to perform accordingly;
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Which his sincerity will better appear, if we compare and consider it with Balaams deceit of heart, who, riding on with a like wicked intention and purpose of destroying the lives of Gods people,
Which his sincerity will better appear, if we compare and Consider it with Balaams deceit of heart, who, riding on with a like wicked intention and purpose of destroying the lives of God's people,
seemed to relent and repent, I have sinned, — and to offer himself ready to get him back again, saying, Now therefore, if it displease thee, I will return back again;
seemed to relent and Repent, I have sinned, — and to offer himself ready to get him back again, saying, Now Therefore, if it displease thee, I will return back again;
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yet seeing apparent danger if he did, he faintly offereth to turn back, with an If it please thee. He could not be ignorant, that his evill intent to curse Gods people for his own promotion, was most evill in the Lords eyes,
yet seeing apparent danger if he did, he faintly Offereth to turn back, with an If it please thee. He could not be ignorant, that his evil intent to curse God's people for his own promotion, was most evil in the lords eyes,
a just reward of such as, not hearkening to the expresse and known will of the Lord, are given up, by Gods withdrawing of his grace, to the perverse intendments of their own hearts, to walk (and perish) in their own counsels, Psalm 81.11, 12. Here then we see, that there must be true and hearty submission of soul to God,
a just reward of such as, not Harkening to the express and known will of the Lord, Are given up, by God's withdrawing of his grace, to the perverse intendments of their own hearts, to walk (and perish) in their own Counsels, Psalm 81.11, 12. Here then we see, that there must be true and hearty submission of soul to God,
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and a totall resignation of our wils to Gods will, with a readinesse to obey both heartily and totally in all things made known to us, without reservation of any lust whatsoever:
and a total resignation of our wills to God's will, with a readiness to obey both heartily and totally in all things made known to us, without reservation of any lust whatsoever:
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though when he heard John preach (which he did gladly) he did many things, yet keeping in his heart the love of his whore by an incestuous marriage of his Brothers Wife, he could not,
though when he herd John preach (which he did gladly) he did many things, yet keeping in his heart the love of his whore by an incestuous marriage of his Brother's Wife, he could not,
so in matters of Religion: where we must not do what seemeth good in our own eyes, Deut. 12.8. nor chuse our own wayes, Isa. 66.3. nor walk in our own counsels, Psal. 81.12. nor enquire how Idolaters serve their (Idol) gods, saying, even so will I do likewise, Deut. 12.30. thou shalt not do so to the Lord thy God:
so in matters of Religion: where we must not do what seems good in our own eyes, Deuteronomy 12.8. nor choose our own ways, Isaiah 66.3. nor walk in our own Counsels, Psalm 81.12. nor inquire how Idolaters serve their (Idol) God's, saying, even so will I do likewise, Deuteronomy 12.30. thou shalt not do so to the Lord thy God:
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and of Gods pure worship, into mimicall gestures, and superstitious observations fetched and borrowed from the Idolatrous Papists, and Priests of Antichrist.
and of God's pure worship, into mimical gestures, and superstitious observations fetched and borrowed from the Idolatrous Papists, and Priests of Antichrist.
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But in offering our selves ready to obey either God or man in the matter and for the manner of Gods worship and service, we must look to Gods onely will and word:
But in offering our selves ready to obey either God or man in the matter and for the manner of God's worship and service, we must look to God's only will and word:
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So that what he commandeth, that onely must we do, Deut. 12.31, 32. Where we see how God appointeth his own word and law to be the onely rule of his service, without imitating the customes of others,
So that what he commands, that only must we do, Deuteronomy 12.31, 32. Where we see how God appoints his own word and law to be the only Rule of his service, without imitating the customs of Others,
and gilded over with fair pretences of reverence to him and his sanctuary, of zeal and devotion) is such as of which God will say, (as once he said of some such like specious and glorious abominations, learnt of the heathen) I commanded it not, neither came it into my heart, Jer. 7.31.
and gilded over with fair pretences of Reverence to him and his sanctuary, of zeal and devotion) is such as of which God will say, (as once he said of Some such like specious and glorious abominations, learned of the heathen) I commanded it not, neither Come it into my heart, Jer. 7.31.
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And to such worshippers, When ye come to appear before me, who hath required this at your hand, to tread my courts? Isa. 1.12. Lastly and generally, Christians must offer their service to God and be content to be at his command and appointment in all things; cheerfully and readily obeying him in all things how hard or hazardous soever they may seem, herein like to the Centurions souldiers, Mat. 8.9. I say to this man, Go, and he goeth;
And to such worshippers, When you come to appear before me, who hath required this At your hand, to tread my Courts? Isaiah 1.12. Lastly and generally, Christians must offer their service to God and be content to be At his command and appointment in all things; cheerfully and readily obeying him in all things how hard or hazardous soever they may seem, herein like to the Centurions Soldiers, Mathew 8.9. I say to this man, Go, and he Goes;
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and say Go, we must go, though we know not what may befall us there, other then bonds and afflictions, as it was with Paul, Acts 20.22, 23, 24. So it was with the seventy Disciples, to whom Christ said, Go your waies: behold I send you forth as lambes among wolves.
and say Go, we must go, though we know not what may befall us there, other then bonds and afflictions, as it was with Paul, Acts 20.22, 23, 24. So it was with the seventy Disciples, to whom christ said, Go your ways: behold I send you forth as Lambs among wolves.
1.17, 18. So when God in a vision called Paul, saying, Come over into Macedonia, — Acts 16.9, 10. he presently endeavoured to go into Macedonia in obedience to Gods call.
1.17, 18. So when God in a vision called Paul, saying, Come over into Macedonia, — Acts 16.9, 10. he presently endeavoured to go into Macedonia in Obedience to God's call.
if when our brother hath ought against us, and Christ bid us leave our gift and go, and first be reconciled, Matth. 5.23, 24. and then come and offer our gift, we must obey,
if when our brother hath ought against us, and christ bid us leave our gift and go, and First be reconciled, Matthew 5.23, 24. and then come and offer our gift, we must obey,
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or pretence of their unworthinesse withdraw, but come by prayer and faith, being assured that though they be unworthy to come, to ask or receive mercy,
or pretence of their unworthiness withdraw, but come by prayer and faith, being assured that though they be unworthy to come, to ask or receive mercy,
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So when Christ now by his messengers in the Gospel calls us to partake of the great supper, Luke 14.17. &c. 24. saying, Come, for all things are now ready.
So when christ now by his messengers in the Gospel calls us to partake of the great supper, Lycia 14.17. etc. 24. saying, Come, for all things Are now ready.
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Such want of obedience to the Gospel Christ takes as a great neglect of him, wherewith he upbraided the Jewes (and may us) Ye will not come to me, that ye might have life, Joh. 5.40.
Such want of Obedience to the Gospel christ Takes as a great neglect of him, wherewith he upbraided the Jews (and may us) You will not come to me, that you might have life, John 5.40.
that is, the most shamefull, painfull, and accursed death if we bee called thereunto for his names sake, Rev. 2.10. Now in all these (whether in matters of salvation, religion and worship, or of obedience, generally we are, being called, to obey God cheerfully and sincerely, as is said, laying aside, before, 1. all excuses whereby we shew our selves both to obey;
that is, the most shameful, painful, and accursed death if we be called thereunto for his names sake, Rev. 2.10. Now in all these (whither in matters of salvation, Religion and worship, or of Obedience, generally we Are, being called, to obey God cheerfully and sincerely, as is said, laying aside, before, 1. all excuses whereby we show our selves both to obey;
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as did Moses, Exod. 4.1, 2. — 10.13. with whom God was therefore angry, vers. 14. Where God injoynes any thing hard, dangerous and impossible to us, we must trust to his promised assistance, which is ever implied.
as did Moses, Exod 4.1, 2. — 10.13. with whom God was Therefore angry, vers. 14. Where God enjoins any thing hard, dangerous and impossible to us, we must trust to his promised assistance, which is ever implied.
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2. All delayes: I made haste, said David; and delayed not to keep thy Commandments, Psal. 119.60. 3. All feares; such feares would not excuse Saul in his disobedience,
2. All delays: I made haste, said David; and delayed not to keep thy commandments, Psalm 119.60. 3. All fears; such fears would not excuse Saul in his disobedience,
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but increased his sin, as fearing man more then God, 1 Sam. 15.24. Let us hear what God said to Jeremy, Whatsoever I command thee thou shalt speake:
but increased his since, as fearing man more then God, 1 Sam. 15.24. Let us hear what God said to Jeremiah, Whatsoever I command thee thou shalt speak:
lest I confound thee before them, Jer. 1.7, 8, — 17. Yea let us consider what Christ saith to his Disciples and to us, incouraging and comforting against persecution, — Fear not them which kill the body,
lest I confound thee before them, Jer. 1.7, 8, — 17. Yea let us Consider what christ Says to his Disciples and to us, encouraging and comforting against persecution, — fear not them which kill the body,
but rather fear him which is able to destroy both soul and body in hell, Matth. 10.28. 2. After we have done any thing which is good, 1. Let us lay aside all opinion of merit, and empty and cast down our selves before him, confessing that (as Christ adviseth us) when we shall have done all those things which are commanded us, we are unprofitable servants:
but rather Fear him which is able to destroy both soul and body in hell, Matthew 10.28. 2. After we have done any thing which is good, 1. Let us lay aside all opinion of merit, and empty and cast down our selves before him, confessing that (as christ adviseth us) when we shall have done all those things which Are commanded us, we Are unprofitable Servants:
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we have done that which was our duty to do, Luke 17.10. Can a man be profitable unto God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art righteous? Job 22.2, 3. (understand it of our gratifying and adding ought to God which he hath not:
we have done that which was our duty to do, Lycia 17.10. Can a man be profitable unto God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art righteous? Job 22.2, 3. (understand it of our gratifying and adding ought to God which he hath not:
otherwise our obedience rightly performed is a thing pleasing and acceptable to him.) If thou be righteous, what givest thou him? or what receiveth he at thine hand? Job 35.7. Our well doing extendeth not to him, Psal. 16.2. neither for our works (faith or any other grace) done or foreseen to be done ( Rom. 3.28. and 9, 11.) hath he saved us, and called us, but according to his own purpose and grace which was given us in Christ Iesus before the world began, 2 Tim. 1.9.
otherwise our Obedience rightly performed is a thing pleasing and acceptable to him.) If thou be righteous, what givest thou him? or what receives he At thine hand? Job 35.7. Our well doing extendeth not to him, Psalm 16.2. neither for our works (faith or any other grace) done or foreseen to be done (Rom. 3.28. and 9, 11.) hath he saved us, and called us, but according to his own purpose and grace which was given us in christ Iesus before the world began, 2 Tim. 1.9.
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and expect acceptance only from his favour and grace and good will in his Christ, with whom only he is well pleased, and accept of us and all we doe in his beloved, Eph. 1.6.
and expect acceptance only from his favour and grace and good will in his christ, with whom only he is well pleased, and accept of us and all we do in his Beloved, Ephesians 1.6.
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and to profess as much, if not more, and as fair as these here) and by an effectuall faith in Christ and obedience and submission to the Gospell? Secondly to walk constantly with God throughout the course of our whole lives, according to the only rule of his Word, framing our selves to the obedience thereof,
and to profess as much, if not more, and as fair as these Here) and by an effectual faith in christ and Obedience and submission to the Gospel? Secondly to walk constantly with God throughout the course of our Whole lives, according to the only Rule of his Word, framing our selves to the Obedience thereof,
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Thus doing, besides the true and full content and satisfaction, which for the present we shall find to our wounded 02 consciences (if ever we be truly pricked in heart for our sins:) it will be matter of unspeakeable comfort for us to be found when Christ comes to us either by death or by the last judgement,
Thus doing, beside the true and full content and satisfaction, which for the present we shall find to our wounded 02 Consciences (if ever we be truly pricked in heart for our Sins:) it will be matter of unspeakable Comfort for us to be found when christ comes to us either by death or by the last judgement,
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and shall find us each one walking in his uprightness, or before him, Isa. 57.2. Oh blessed, and for ever blessed is that servant, whom his lord when he cometh, shall find so doing, Matth. 24.46.
and shall find us each one walking in his uprightness, or before him, Isaiah 57.2. O blessed, and for ever blessed is that servant, whom his lord when he comes, shall find so doing, Matthew 24.46.
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who as at his first conversion submitted to the voice of Christ, and freely offered himself to do whatsoever Christ should direct him to, saying, Lord, what wilt thou have me to do? so, receiving his direction from the Lord both then and afterwards he did punctually and constantly, follow and observe the same unto the end:
who as At his First conversion submitted to the voice of christ, and freely offered himself to do whatsoever christ should Direct him to, saying, Lord, what wilt thou have me to do? so, receiving his direction from the Lord both then and afterwards he did punctually and constantly, follow and observe the same unto the end:
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And (lest he should in a singular manner ingrosse and challenge all to himself as an extraordinary person and servant of God) he adds, not to me only, but to all them also that love his appearing, 2 Tim. 4.6, 7, 8. This boldness he had,
And (lest he should in a singular manner engross and challenge all to himself as an extraordinary person and servant of God) he adds, not to me only, but to all them also that love his appearing, 2 Tim. 4.6, 7, 8. This boldness he had,
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though he elsewhere cry out of his infirmities and weakness, either to do the good he would, or to withstand the evill he would not, Rom. 7.18, 19, — and 24. Which is yet more comfort to such as with Paul shall truly indeavour to do their duty,
though he elsewhere cry out of his infirmities and weakness, either to do the good he would, or to withstand the evil he would not, Rom. 7.18, 19, — and 24. Which is yet more Comfort to such as with Paul shall truly endeavour to do their duty,
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as old Simeon, when hee imbraced him in the arms of his body, so of his soul also? Luke 2.25, 26, -28, 29, 30. Such onely can be truly willing to die as Paul, Phil. 1.23.
as old Simeon, when he embraced him in the arms of his body, so of his soul also? Lycia 2.25, 26, -28, 29, 30. Such only can be truly willing to die as Paul, Philip 1.23.
or could wish that Christ, when he comes to us by death or judgement, should find us doing? Oh, what an Euge, or well done, good servant, might we so expect from him!
or could wish that christ, when he comes to us by death or judgement, should find us doing? O, what an Euge, or well done, good servant, might we so expect from him!
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and to do his Commandements? Nay, who, when he so saith, is not working the works of Christ? This would be thought on by all sorts of men according to their callings generall and particular, Kings and Magistrates, Ministers, Masters,
and to do his commandments? Nay, who, when he so Says, is not working the works of christ? This would be Thought on by all sorts of men according to their callings general and particular, Kings and Magistrates, Ministers, Masters,
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otherwise doubtlesse some will then be found to justifie and flatter themselves, and say as Saul to Samuel, I have done the commandement of the Lord: 1 Sam. 15.13.
otherwise doubtless Some will then be found to justify and flatter themselves, and say as Saul to Samuel, I have done the Commandment of the Lord: 1 Sam. 15.13.
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or to plead their good and great works, Lord, have we not prophesied in thy Name, — and in thy Name done many wonderfull works? Matth. 7.22, 23. And when saw we thee an hungred,
or to plead their good and great works, Lord, have we not prophesied in thy Name, — and in thy Name done many wonderful works? Matthew 7.22, 23. And when saw we thee an hungered,
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or a thirst, or a stranger, or naked, on sick, or in prison, and did not minister unto thee? Matth. 25.44, 45, 46. To whom God will answer as Samuel to Saul, what then meaneth the loud cry of your sins unsorrowed for,
or a thirst, or a stranger, or naked, on sick, or in prison, and did not minister unto thee? Matthew 25.44, 45, 46. To whom God will answer as Samuel to Saul, what then means the loud cry of your Sins unsorrowed for,
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Ah deer Brethren, and you especially, to whom (by preaching) this large Discourse of Conversion hath been addressed, Consider what ye have heard, and meditate on these things;
Ah deer Brothers, and you especially, to whom (by preaching) this large Discourse of Conversion hath been addressed, Consider what you have herd, and meditate on these things;
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or, as the Scripture phrase is, walking contrary unto him; for so you will finde him to walk contrary to you, and that in fury, Levit. 26.21, -24, -28. You that now break his hands asunder, and cast away his cords from you, shall finde him to speak unto you in his wrath, (as he hath in great love and gentlenesse spoken to you in his word) and to vex you in his sone displeasure:
or, as the Scripture phrase is, walking contrary unto him; for so you will find him to walk contrary to you, and that in fury, Levit. 26.21, -24, -28. You that now break his hands asunder, and cast away his cords from you, shall find him to speak unto you in his wrath, (as he hath in great love and gentleness spoken to you in his word) and to vex you in his soon displeasure:
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He shall break you with a rod of iron, and dash you in pieces like a potters vessell, Psal. 2.3, 4, 5, -9. You that will not now have Christ to reign over you;
He shall break you with a rod of iron, and dash you in Pieces like a potters vessel, Psalm 2.3, 4, 5, -9. You that will not now have christ to Reign over you;
even when he comes to judge the world, accounts of such as now are disobedient to his Gospel) which would not that I should reign over them, bring them hither,
even when he comes to judge the world, accounts of such as now Are disobedient to his Gospel) which would not that I should Reign over them, bring them hither,
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2 Thess. 1.9, with 7, 8. Ah, deer Brethren, my Conclusion for you all shall be my prayer to God that ye do no evill, 2 Cor. 13.7. Oh that I had Pauls confidence concerning you, such as he had concerning the Thessalonians, 2 Thes. 3.4. when he said, We have confidence in the Lord touching you, that ye both do and will do the things which we command you:
2 Thess 1.9, with 7, 8. Ah, deer Brothers, my Conclusion for you all shall be my prayer to God that you do no evil, 2 Cor. 13.7. O that I had Paul's confidence Concerning you, such as he had Concerning the Thessalonians, 2 Thebes 3.4. when he said, We have confidence in the Lord touching you, that you both do and will do the things which we command you:
But especially concerning Philemon, Philem. ver. 21. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more then I say.
But especially Concerning Philemon, Philemon ver. 21. Having confidence in thy Obedience, I wrote unto thee, knowing that thou wilt also do more then I say.
Howsoever, my exhortation shall be that of the Apostle, Hebr. 13.17. Obey them that have the rule over you, (or guide you) and submit your selves, for they watch for your souls.
Howsoever, my exhortation shall be that of the Apostle, Hebrew 13.17. Obey them that have the Rule over you, (or guide you) and submit your selves, for they watch for your Souls.
And my prayer his also, ver. 20, 21. The God of peace — make you perfect in every good work, to do his will, working in you that which is wel-pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen.
And my prayer his also, ver. 20, 21. The God of peace — make you perfect in every good work, to do his will, working in you that which is Well-pleasing in his sighed through jesus christ, to whom be glory for ever and ever. Amen.
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NONLATINALPHABET. A POSTSCRIPT, To the Christian Reader, Concerning these times and the sutableness of this Text, and argument of Compunction to the same, and to the calling of the Jews. CHristian Reader;
. A POSTSCRIPT, To the Christian Reader, Concerning these times and the suitableness of this Text, and argument of Compunction to the same, and to the calling of the jews. CHristian Reader;
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or of the present affaires, feares, distractions, commotions, and condition of our own Nation, and of other the Kings Dominions, which yet draw the thoughts as of our own so of all other nations (both Popish and Protestant, who are much concerned therein, according as the issue shall prove) and doe open their eares to listen after Newes,
or of the present affairs, fears, distractions, commotions, and condition of our own nation, and of other the Kings Dominions, which yet draw the thoughts as of our own so of all other Nations (both Popish and Protestant, who Are much concerned therein, according as the issue shall prove) and do open their ears to listen After News,
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the Presse, as I am informed, not being at leisure so much as formerly it hath been, for the Holy Bible it self, at least fewer Bibles sold, by some thousands in the year, these two last yeers then in more quiet times formerly.
the Press, as I am informed, not being At leisure so much as formerly it hath been, for the Holy bible it self, At least fewer Bibles sold, by Some thousands in the year, these two last Years then in more quiet times formerly.
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Now though I, for that time and more, have, by Gods providence, been made a Spectator only, (and that afar off) of my native countries troubles and distractions,
Now though I, for that time and more, have, by God's providence, been made a Spectator only, (and that afar off) of my native countries Troubles and distractions,
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and with the necessities of Ireland (since the breaking out of that horrid Rebellion there) on the publike Fast-daies in our small congregation:) who formerly,
and with the necessities of Ireland (since the breaking out of that horrid Rebellion there) on the public Fast-daies in our small congregation:) who formerly,
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for so many yeares, during the time of my liberty and ministery in New-castle upon Tine, where then my calling lay, have so largely and long prognosticated of such times.
for so many Years, during the time of my liberty and Ministry in Newcastle upon Tine, where then my calling lay, have so largely and long prognosticated of such times.
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And doubtlesse such a Treatise as this, at least such Compunction of heart, as here is spoken of, should not be thought so unsutable to these times, seeing there can be little hope of the ending of differences among our selves,
And doubtless such a Treatise as this, At least such Compunction of heart, as Here is spoken of, should not be Thought so unsuitable to these times, seeing there can be little hope of the ending of differences among our selves,
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and to girding with sack-cloth? And is it still a time for joy and gladness, slaying oxen, &c. without looking to God, seeing it is a day of trouble and of treading down,
and to girding with Sackcloth? And is it still a time for joy and gladness, slaying oxen, etc. without looking to God, seeing it is a day of trouble and of treading down,
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and of perplexity, by the Lord God of hosts in the valley of vision? Isai. 22.5, 11, 12, 13. Is it not a time to be afflicted, and to mourn and weep? and that we humble our selves in the sight of the Lord, Jam. 4.9, 10. and under the mighty hand of God, 1 Pet. 5, 6. For may wee not (as formerly prophesie,
and of perplexity, by the Lord God of hosts in the valley of vision? Isaiah 22.5, 11, 12, 13. Is it not a time to be afflicted, and to mourn and weep? and that we humble our selves in the sighed of the Lord, Jam. 4.9, 10. and under the mighty hand of God, 1 Pet. 5, 6. For may we not (as formerly prophesy,
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How are we then called (in these daies when the sword of the Malignant seemeth to despise the rod and scepter of Jesus Christ ) from our former vain mirth,
How Are we then called (in these days when the sword of the Malignant seems to despise the rod and sceptre of jesus christ) from our former vain mirth,
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and to remember with sorrow such our secure feeding, feasting, masks, shews, dancing, and costly playes and enterludes, some of them even on the Lords day it self,
and to Remember with sorrow such our secure feeding, feasting, masks, shows, dancing, and costly plays and interludes, Some of them even on the lords day it self,
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then upon a diligent and unpartiall search of our own waies, as the true causes and procurers of such wrath, to shew our selves truly pricked in heart and contrite for the same,
then upon a diligent and unpartial search of our own ways, as the true Causes and Procurers of such wrath, to show our selves truly pricked in heart and contrite for the same,
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and thereupon an afflicting of the just (a mighty sin, by the verdict of God himself Amos 5.12.) and such like raigning in the Priests as much as in any, have proved not only the meritorious,
and thereupon an afflicting of the just (a mighty since, by the verdict of God himself Amos 5.12.) and such like reigning in the Priests as much as in any, have proved not only the meritorious,
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especially now of late since that great design of this present Parliament, and their zealous indeavour of Reformation in Church and State, hath stirred up not only the Irish Rebels there,
especially now of late since that great Design of this present Parliament, and their zealous endeavour of Reformation in Church and State, hath stirred up not only the Irish Rebels there,
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but exasperated the minds of loos-livers, of Papists and popishly affected, and of Malignants and Delinquents among our selves, to trouble with their wiles this our Israel, through a hope to avoid questioning,
but exasperated the minds of loos-livers, of Papists and popishly affected, and of Malignants and Delinquents among our selves, to trouble with their wiles this our Israel, through a hope to avoid questioning,
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and of being called to account for their own old misdemeanours, and through desire still to injoy their lusts and former lawless liberty of sinning,
and of being called to account for their own old misdemeanours, and through desire still to enjoy their Lustiest and former lawless liberty of sinning,
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but especially Ecclesiasticall, chiefly against the sincerest, holiest, and most conscionable Christians and Ministers, yea and most soyall Subjects of his Majesty, whose molestations and banishments by false suggestions have been procured.
but especially Ecclesiastical, chiefly against the Sincerest, Holiest, and most conscionable Christians and Ministers, yea and most soyall Subject's of his Majesty, whose molestations and banishments by false suggestions have been procured.
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and all (by raising a combustion to hinder the work of Reformation which they cannot bear) to draw in (which upon too just grounds is feared) the Irish Rebels to be our butchers here also.
and all (by raising a combustion to hinder the work of Reformation which they cannot bear) to draw in (which upon too just grounds is feared) the Irish Rebels to be our butchers Here also.
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and countenancing of them, we have in effect and as God will take it, repealed actually all those good Lawes and Statutes which upon most just cause, have been enacted against practising Papists and Jesuites, and against prophanenesse.
and countenancing of them, we have in Effect and as God will take it, repealed actually all those good Laws and Statutes which upon most just cause, have been enacted against practising Papists and Jesuits, and against profaneness.
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and then slew them with the sword? Ezek. 23.9, 10. 17, 21, 22, 23, &c. And did not those Canaannites and other Nations uncast out, prove, (as God foretold and threatned) snares and traps unto Israel, scourges in their sides,
and then slew them with the sword? Ezekiel 23.9, 10. 17, 21, 22, 23, etc. And did not those Canaannites and other nations uncast out, prove, (as God foretold and threatened) snares and traps unto Israel, scourges in their sides,
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as in King Ahabs foolish pity towards Benhadad. God in such case, curseth such as keep back their sword from blood, Jer. 48.10. There hath never been any long while peace or safety either to King or State, where such have been (whether through fear or favour) suffered or connived withall.
as in King Ahabs foolish pity towards Benhadad. God in such case, Curseth such as keep back their sword from blood, Jer. 48.10. There hath never been any long while peace or safety either to King or State, where such have been (whither through Fear or favour) suffered or connived withal.
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It is worth our best observation to consider the different course holden by King Henry the fourth of France, and Queen Elizabeth raigning at the same time, with the different events and sucesses of both.
It is worth our best observation to Consider the different course held by King Henry the fourth of France, and Queen Elizabeth reigning At the same time, with the different events and sucesses of both.
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but Closet, making Father Cotton the Jesuite his Confessor, saying to some that would have disswaded him from the same, Give me then security for my life;
but Closet, making Father Cotton the Jesuit his Confessor, saying to Some that would have dissuaded him from the same, Give me then security for my life;
fearing it seems, if he did refuse to admit them, they would at one time or other find means to send him the same way after his Predecessour Henry the third, who was murthered by James Clement a Monk, through the perswasion and incouragement of Father Commolet and others of the Jesuits society:
fearing it seems, if he did refuse to admit them, they would At one time or other find means to send him the same Way After his Predecessor Henry the third, who was murdered by James Clement a Monk, through the persuasion and encouragement of Father Commolet and Others of the Jesuits society:
Yet at length himself was stabbed to the heart by Ravilliac, through the instigation (as by strong presumptions is probable) of these Jesuits. Contrariwise, blessed Queen Elizabeth though at first weak,
Yet At length himself was stabbed to the heart by Ravaillac, through the instigation (as by strong presumptions is probable) of these Jesuits. Contrariwise, blessed Queen Elizabeth though At First weak,
and having many enemies, yet building by faith upon God, and not upon such worldly wisedome and policie, she restored and maintained true Religion constantly, reposed her trust in God confidently, held the Jesuites and all her Popish enemies at the staves end stedfastly, put her Lawes in execution against them resolutely (yet without cruelty) was protected by God against all their hellish plots and practises miraculously, reigned fourty and four yeers gloriously,
and having many enemies, yet building by faith upon God, and not upon such worldly Wisdom and policy, she restored and maintained true Religion constantly, reposed her trust in God confidently, held the Jesuits and all her Popish enemies At the staves end steadfastly, put her Laws in execution against them resolutely (yet without cruelty) was protected by God against all their hellish plots and practises miraculously, reigned fourty and four Years gloriously,
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and departed this world in her bed, in a ripe age, peaceably, so leaving a glorious example to all succeeding Princes (and others) of constancie and perseverance in the true profession of the Gospel,
and departed this world in her Bed, in a ripe age, peaceably, so leaving a glorious Exampl to all succeeding Princes (and Others) of constancy and perseverance in the true profession of the Gospel,
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Now this was no sooner done, but (mark it) the Lord was angry with him, and not only stirred him up two adversaries whilest he lived, Rezon and Hadad, but threatned to rend the Kingdom from him,
Now this was no sooner done, but (mark it) the Lord was angry with him, and not only stirred him up two Adversaries whilst he lived, Rezon and Hadad, but threatened to rend the Kingdom from him,
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The foundation of which losse was laid in his own time, though it were not effected till his son Rehoboam began to reign, who in a suit of relaxation made to him by the people, forsaking the counsell of the old men that stood before Solomon his father,
The Foundation of which loss was laid in his own time, though it were not effected till his son Rehoboam began to Reign, who in a suit of relaxation made to him by the people, forsaking the counsel of the old men that stood before Solomon his father,
Now if from such effects already felt, or from our danger and feares of worse, we would unpartially look into like causes, we should soon see what need there were of true compunction, contrition and godly sorrow;
Now if from such effects already felt, or from our danger and fears of Worse, we would unpartially look into like Causes, we should soon see what need there were of true compunction, contrition and godly sorrow;
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for when such a wonderfull and horrible thing is committed in the Land (namely that) the Prophets prophesie falsely (witness the Arminian and Popish doctrine taught by many) and the Priests bear rule,
for when such a wonderful and horrible thing is committed in the Land (namely that) the prophets prophesy falsely (witness the Arminian and Popish Doctrine taught by many) and the Priests bear Rule,
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and are strengthened by their meanes, and that the people also love to have it so, what will we doe in the end thereof? Jer. 5.30, 31. What can be expected that good is? It is said, The anger of the Lord was (first) kindled against Israel, and (then) he moved (or suffered Satan to move ) King David against Israel to say to Joab (though unwilling) go number Israel and Judah, and all to the end that a plague might come upon Israel, 2 Sam. 24.1.
and Are strengthened by their means, and that the people also love to have it so, what will we do in the end thereof? Jer. 5.30, 31. What can be expected that good is? It is said, The anger of the Lord was (First) kindled against Israel, and (then) he moved (or suffered Satan to move) King David against Israel to say to Joab (though unwilling) go number Israel and Judah, and all to the end that a plague might come upon Israel, 2 Sam. 24.1.
Now our people have (besides all their other provocations) so generally complied with their Priests (for so in a more Popish sence they will be called) and with their Prophets and strengthned them by their readiness to entertain their opinions, superstititions and new Ceremonies,
Now our people have (beside all their other provocations) so generally complied with their Priests (for so in a more Popish sense they will be called) and with their prophets and strengthened them by their readiness to entertain their opinions, superstititions and new Ceremonies,
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and are yet such enemies to Reformation, yea and yet so generally senceless of our present sufferings in the true causes thereof, that we have just cause to thinke that his Majesty (whose Throne ever be guiltlesse) is, what by the demerit of their ill deeds what by their ill counsell and instigation, moved to say, go, number England and Wales, array as many as you can, &c. and all that the deserved wrath may (at length) fall upon themselves as the first and chief procurers of these evills;
and Are yet such enemies to Reformation, yea and yet so generally senseless of our present sufferings in the true Causes thereof, that we have just cause to think that his Majesty (whose Throne ever be guiltless) is, what by the demerit of their ill Deeds what by their ill counsel and instigation, moved to say, go, number England and Wales, array as many as you can, etc. and all that the deserved wrath may (At length) fallen upon themselves as the First and chief Procurers of these evils;
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Howsoever, our good hope is that upon our more solemn, yea and daily humiliations in compunction of heart for our own sins and the sins of the land and times, God (after some triall) will graciously be pleased to crown the pious, laborious,
Howsoever, our good hope is that upon our more solemn, yea and daily humiliations in compunction of heart for our own Sins and the Sins of the land and times, God (After Some trial) will graciously be pleased to crown the pious, laborious,
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now to be begun, and in due time further to be setled according to his word in our own Churches of great Brittain, and Ireland, and (as our hope is) to be followed (in his good time also) by others in other Countries by degrees,
now to be begun, and in due time further to be settled according to his word in our own Churches of great Britain, and Ireland, and (as our hope is) to be followed (in his good time also) by Others in other Countries by Degrees,
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and so long till the great stumbling block, and main hinderance of the Jewes conversion and calling again, in and by the downfall of Rome, be removed out of the way.
and so long till the great stumbling block, and main hindrance of the Jews conversion and calling again, in and by the downfall of Room, be removed out of the Way.
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Now that the Iewes shall be called and again received as from the dead, and graffed into their own Olive-tree (their sins according to Gods election and love taken away,
Now that the Iewes shall be called and again received as from the dead, and graffed into their own Olive-tree (their Sins according to God's election and love taken away,
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See Rom. 11. 12.-15-23, 24. to 29.2 Cor. 3.14, 15, 16. And for the occasions and grounds thereof, we may more then probably conclude, that by Gods blessing they shall be the same for effect and in the general which they were (by the same grace working effectually) to these in this my Text;
See Rom. 11. 12.-15-23, 24. to 29.2 Cor. 3.14, 15, 16. And for the occasions and grounds thereof, we may more then probably conclude, that by God's blessing they shall be the same for Effect and in the general which they were (by the same grace working effectually) to these in this my Text;
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where that old prophesie of Zachary only began to be fulfilled, God having on that day of Pentecost (in outward and visible signs and otherwise) poured upon them (the hearers as well as teachers) the spirit of grace and supplications:
where that old prophesy of Zachary only began to be fulfilled, God having on that day of Pentecost (in outward and visible Signs and otherwise) poured upon them (the hearers as well as Teachers) the Spirit of grace and supplications:
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first of Christs glory, and that Jesus the son of Mary, being now advanced to glory at the right hand of the Father, was made (and declared) of God to be both Lord and Christ. Secondly,
First of Christ glory, and that jesus the son of Marry, being now advanced to glory At the right hand of the Father, was made (and declared) of God to be both Lord and christ. Secondly,
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or withall of their own sin and unworthy carriage towards him, whom they were truly charged to have crucified, as appeares by the close of Peters Sermon in the words immediatly preceding my Text, Acts 2.36.
or withal of their own since and unworthy carriage towards him, whom they were truly charged to have Crucified, as appears by the close of Peter's Sermon in the words immediately preceding my Text, Acts 2.36.
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And when shall the body of the scattered Nation of the Jewes mourn, and convert to God? but when they also shall be convinced, first of the glory and power of Jesus Christ, and withall of their own wicked blasphemies and sins against him so loving a Saviour.
And when shall the body of the scattered nation of the Jews mourn, and convert to God? but when they also shall be convinced, First of the glory and power of jesus christ, and withal of their own wicked Blasphemies and Sins against him so loving a Saviour.
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1. Christ to their conviction, will at length even here on earth (though I will not say, by a bodily appearance and residence amongst us) shew himself King of his Church,
1. christ to their conviction, will At length even Here on earth (though I will not say, by a bodily appearance and residence among us) show himself King of his Church,
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and deliver (as once the Israelites from Pharaoh, and the Ark from the Philistines, and himself out of the power of death and the grave so) it from the tyranny of Antichrist,
and deliver (as once the Israelites from Pharaoh, and the Ark from the philistines, and himself out of the power of death and the grave so) it from the tyranny of Antichrist,
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The Kings of the earth and of the world (whom those three unclean spirits coming out of the mouth of the Dragon, Beast and false Prophet, shall gather to the battell of that great day of God Almighty into a place called Armageddon to make war against Christ, Rev. 16. or as he is called the word of God, King of Kings,
The Kings of the earth and of the world (whom those three unclean spirits coming out of the Mouth of the Dragon, Beast and false Prophet, shall gather to the battle of that great day of God Almighty into a place called Armageddon to make war against christ, Rev. 16. or as he is called the word of God, King of Kings,
and Lord of Lords, who sits on the white Horse, and against his Army, Rev. 19.11,12, -18, 19.) those Kings I say, by their ill successe shall at length see and acknowledge,
and Lord of lords, who sits on the white Horse, and against his Army, Rev. 19.11,12, -18, 19.) those Kings I say, by their ill success shall At length see and acknowledge,
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and how they have been deluded, and so, not knowing what to do or how to be saved in their own Religion and way, shall at length abandon the same, embrace the truth and way of Christ, and submit to his Scepter.
and how they have been deluded, and so, not knowing what to do or how to be saved in their own Religion and Way, shall At length abandon the same, embrace the truth and Way of christ, and submit to his Sceptre.
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and so shall Euphrates be dried up, that is, (as a good Author doth interpret) the succours, supplies and revenues of Rome, that the way of the Kings of the East, (whom the best Interpreters make the Jewes ) may be prepared, Revel. 16.12, 13, &c. for then also (by the same successe of the battel in Armageddon ) shall the Jewes see the mighty power of Christ in rooting out all Idolatry and superstitions (and prophanenesse of Professors) which have so long kept and hindred them from comming to the knowledge and acknowledgement of their Messias.
and so shall Euphrates be dried up, that is, (as a good Author does interpret) the succours, supplies and revenues of Room, that the Way of the Kings of the East, (whom the best Interpreters make the Jews) may be prepared, Revel. 16.12, 13, etc. for then also (by the same success of the battle in Armageddon) shall the Jews see the mighty power of christ in rooting out all Idolatry and superstitions (and profaneness of Professors) which have so long kept and hindered them from coming to the knowledge and acknowledgement of their Messias.
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but in a godly manner, as at the mourning of Hadadrimmon (upon the death of good King Josiah ) in the valley of Mageddon (unto which this Armageddon may allude.) Which mourning shall be in compunction, such as this in my Text was,
but in a godly manner, as At the mourning of Hadadrimmon (upon the death of good King Josiah) in the valley of Armageddon (unto which this Armageddon may allude.) Which mourning shall be in compunction, such as this in my Text was,
and with contrition of heart, not only because Jesus (now acknowledged their Messias and the King of glory) was crucified by them, but also for them, and his blood shed even for them that spilt it.
and with contrition of heart, not only Because jesus (now acknowledged their Messias and the King of glory) was Crucified by them, but also for them, and his blood shed even for them that spilled it.
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Yet their sin in crucifying and rejecting him so long, yea of cursing the name the Lord Jesus in their Liturgies, praying that it might perish from under these heavens,
Yet their since in crucifying and rejecting him so long, yea of cursing the name the Lord jesus in their Liturgies, praying that it might perish from under these heavens,
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and from above this earth, shall be their sorrow also, as having so long brought them and their fathers under the curse of Cain, Gen. 4.14. and made them no better then fugitives and vagabonds in the earth.
and from above this earth, shall be their sorrow also, as having so long brought them and their Father's under the curse of Cain, Gen. 4.14. and made them no better then fugitives and vagabonds in the earth.
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Thus, when the enemies of the Church, and that man of sin, shall as well by the mouth •f the sword, as by the sword of the mouth be destroyed, Rev. 19.21. these Jewes convinced by them both, shall mourn and come to true repentance.
Thus, when the enemies of the Church, and that man of since, shall as well by the Mouth •f the sword, as by the sword of the Mouth be destroyed, Rev. 19.21. these Jews convinced by them both, shall mourn and come to true Repentance.
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and come to wipe all teares from the eyes of true mourners, according to his gracious promise, Joh. 14.3. I will come again and receive you unto my self, that where I am, there may yee be also: Rev. 22.20. Surely I come quickly. Amen. Even so, Come Lord Jesus. Dantzick, October 30. 1642. FINIS.
and come to wipe all tears from the eyes of true mourners, according to his gracious promise, John 14.3. I will come again and receive you unto my self, that where I am, there may ye be also: Rev. 22.20. Surely I come quickly. Amen. Even so, Come Lord jesus. Danzig, October 30. 1642. FINIS.
1 To Peters sermon, as an effect of it. Note. The best kind of preaching is that which pricks the heart. 1 in what respects. 2 For what reasons. God himself useth this method. 1 the Father.
1 To Peter's sermon, as an Effect of it. Note. The best kind of preaching is that which pricks the heart. 1 in what respects. 2 For what Reasons. God himself uses this method. 1 the Father.
And to convince. 1 Sam. 15.13. 14. &c. Though such conviction prove not saving. Gen. 4.7. Call to Newcastle, or methods for discovery of sinne in the Ministers method
And to convince. 1 Sam. 15.13. 14. etc. Though such conviction prove not Saving. Gen. 4.7. Call to Newcastle, or methods for discovery of sin in the Ministers method
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2 Therefore the law is now to be taught under the Gospel. 3 Its a good sign to be pricked. Treat on Ezek. 16.2. or Gods charge to his Messengers concerning conviction of sinners p. 237. &c.
2 Therefore the law is now to be taught under the Gospel. 3 Its a good Signen to be pricked. Treat on Ezekiel 16.2. or God's charge to his Messengers Concerning conviction of Sinners p. 237. etc.
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4 From Christs calling of such. Matth. 9.13. Even of such onely, as are sinners and laden. and 11.29. Lost enemies. 2 Cor. 5 Isa. 27.5. in bondage. Rom 8.15. 2 Tim. 1.
4 From Christ calling of such. Matthew 9.13. Even of such only, as Are Sinners and laden. and 11.29. Lost enemies. 2 Cor. 5 Isaiah 27.5. in bondage. Rom 8.15. 2 Tim. 1.
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Who they are that are more roughly or more gently dealt withall in their Conversion. The difference is to be considered with respect to their different conditions,
Who they Are that Are more roughly or more gently dealt withal in their Conversion. The difference is to be considered with respect to their different conditions,
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2 In those with whom he deals more gently, showing 1 To them, his freernesse, pity, and goodnesse, teaching them compassion to others, and to walk more warily. 2 To others arming them,
2 In those with whom he deals more gently, showing 1 To them, his freernesse, pity, and Goodness, teaching them compassion to Others, and to walk more warily. 2 To Others arming them,
3 The Demonstration or reason• of the main Doctrine. And why God will bring all Converts under the spirit of bondage. This he doth with respect. 1 to their good. 1 To their profit.
3 The Demonstration or reason• of the main Doctrine. And why God will bring all Converts under the Spirit of bondage. This he does with respect. 1 to their good. 1 To their profit.
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The scope of this last discourse, (which is not to prescribe God: or to build our justification upon duties or qualifications: or to derogate from free grace, or to hold men to a legal faith, &c. ) And the main Doctrine repeated.
The scope of this last discourse, (which is not to prescribe God: or to built our justification upon duties or qualifications: or to derogate from free grace, or to hold men to a Legal faith, etc.) And the main Doctrine repeated.
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and particularly, 1 Gather Catalogues of thy sins, or read them in Mr Perkins, Mr Bifield, Mr Brinsley in his first part of the Watch. Dr Downams Abstract.
and particularly, 1 Gather Catalogues of thy Sins, or read them in Mr Perkins, Mr Bifield, Mr Brinsley in his First part of the Watch. Dr Downams Abstract.
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5 Above, p. 113. Look on thy sins in all the aggravations thereof: especially, 1 In their multitude, 2 Thy relapses, 3 Thy willingness, with the weaknesse of the temptation. 4 and strength of means to resist it.
5 Above, p. 113. Look on thy Sins in all the aggravations thereof: especially, 1 In their multitude, 2 Thy relapses, 3 Thy willingness, with the weakness of the temptation. 4 and strength of means to resist it.
2 God softens our hearts also by his judgements and afflictions, 1 On our selves. Which accordingly, and to that end wee are to make use of Whether the afflictions be
2 God softens our hearts also by his Judgments and afflictions, 1 On our selves. Which accordingly, and to that end we Are to make use of Whither the afflictions be
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Mens disobedience is from want of humbling, Jer. 4.4.10. 2 Chro. 36.12. without which they may be broken, but not molten or made pliable, as the truly contrite are,
Mens disobedience is from want of humbling, Jer. 4.4.10. 2 Chro 36.12. without which they may be broken, but not melted or made pliable, as the truly contrite Are,
A Second use of exhortation to all, that we labour after a sorrowfull disposition of soul for sin in our selves, as a thing 1. Necessary. 2. Seasonable and befitting 1. The times, 2. The persons. 1. Of Kings and great ones, 2 Chron. 37.27. Why?
A Second use of exhortation to all, that we labour After a sorrowful disposition of soul for since in our selves, as a thing 1. Necessary. 2. Seasonable and befitting 1. The times, 2. The Persons. 1. Of Kings and great ones, 2 Chronicles 37.27. Why?
yet according to his will, he doth deny himself for a greater good, in some such things as, without such respect, he both may and doth seek himself, Phil. 2.6, 7, 8. as in vailing the glory of his Godhead a while in our nature,
yet according to his will, he does deny himself for a greater good, in Some such things as, without such respect, he both may and does seek himself, Philip 2.6, 7, 8. as in vailing the glory of his Godhead a while in our nature,
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All which must be done in submission, 1. To Go! and his glory. Matth. 6.1, 2, 5, 16. and ch. 23.5. and 7.22. Phil. 1.15, 16. Isai. 58.2, 3. Zach. 7.5, 6.2. In love towards others. 1 Cor. 13.1, 2, 3.
All which must be done in submission, 1. To Go! and his glory. Matthew 6.1, 2, 5, 16. and changed. 23.5. and 7.22. Philip 1.15, 16. Isaiah 58.2, 3. Zach 7.5, 6.2. In love towards Others. 1 Cor. 13.1, 2, 3.
4 The publick good of Church, Common-wealth and publick persons, is to be preferred before all private respects, all which are to be denyed for the other.
4 The public good of Church, Commonwealth and public Persons, is to be preferred before all private respects, all which Are to be denied for the other.
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