SERMON I. AGAINST Unnecessary Curiosity IN Matters of Religion. St. John XXI. 22. Jesus saith unto him; if I will that he tarry till I come, what is that to thee? Follow thou me.
SERMON I. AGAINST Unnecessary Curiosity IN Matters of Religion. Saint John XXI. 22. jesus Says unto him; if I will that he tarry till I come, what is that to thee? Follow thou me.
The natural Importance of which Answer, is, no doubt, a Reproof to St. Peter 's unnecessary Inquisitiveness into a Matter, which it no way concern'd him to know:
The natural Importance of which Answer, is, no doubt, a Reproof to Saint Peter is unnecessary Inquisitiveness into a Matter, which it no Way concerned him to know:
For such, no doubt, it may prove to every Christian, if we from this Example take the hint of forbearing to indulge all needless Curiosities in Matters of Religion:
For such, no doubt, it may prove to every Christian, if we from this Exampl take the hint of forbearing to indulge all needless Curiosities in Matters of Religion:
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thus far to consult their own Ease and Benefit, would they but seriously consider these Three Arguments. 1. First, That Many, if not Most, of the abstruse Points of Religion are beset with such Difficulties,
thus Far to consult their own Ease and Benefit, would they but seriously Consider these Three Arguments. 1. First, That Many, if not Most, of the abstruse Points of Religion Are beset with such Difficulties,
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This I shall endeavour to convince you, is ordinarily the Case of those nice and curious Persons, who spend their time and pains in the speculative Parts of Religion:
This I shall endeavour to convince you, is ordinarily the Case of those Nicaenae and curious Persons, who spend their time and pains in the speculative Parts of Religion:
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but still as far from the End, as when he first set out? And yet this is the Consequence of those sublime Notions and subtle Distinctions, which have taken up the Thoughts,
but still as Far from the End, as when he First Set out? And yet this is the Consequence of those sublime Notions and subtle Distinctions, which have taken up the Thoughts,
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But when men, not content to be wise according to that which is written, plunge themselves into Controversies, about the particular Modes and Circumstances of them, the farther they wade, the more they are carried out of their Depth.
But when men, not content to be wise according to that which is written, plunge themselves into Controversies, about the particular Modes and circumstances of them, the farther they wade, the more they Are carried out of their Depth.
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In a word, it requires Modesty and Integrity, rather than Acuteness and Skill, to be satisfied, that the true and proper Foundation of Faith is, not the Quality or Perspicuity of the things revealed,
In a word, it requires Modesty and Integrity, rather than Acuteness and Skill, to be satisfied, that the true and proper Foundation of Faith is, not the Quality or Perspicuity of the things revealed,
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nor any occasion for flying to wretched Criticisms, as an Expedient for bringing down the loftiest Doctrines to their own narrow Apprehensions. So again;
nor any occasion for flying to wretched Criticisms, as an Expedient for bringing down the Loftiest Doctrines to their own narrow Apprehensions. So again;
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These are so suited to our natural Notions of God and Goodness, that, if a Man hath but once thrown off the dead weight of his own Prejudices and corrupt Inclinations, they cannot but cast the Scale against the contrary Vices.
These Are so suited to our natural Notions of God and goodness, that, if a Man hath but once thrown off the dead weight of his own Prejudices and corrupt Inclinations, they cannot but cast the Scale against the contrary Vices.
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So unalterable that Promise of him, who came to direct us in the right Way to Happiness, that If any man will do his will, he shall not fail to know of the Doctrine, whether it be of God.
So unalterable that Promise of him, who Come to Direct us in the right Way to Happiness, that If any man will do his will, he shall not fail to know of the Doctrine, whither it be of God.
II. Secondly, My next Argument against indulging nice and curious Speculations of this kind, is taken from the Ʋnprofitableness of them. Our Lord, had he so pleased, could have informed St. Peter, what should become of this beloved Disciple:
II Secondly, My next Argument against indulging Nicaenae and curious Speculations of this kind, is taken from the Ʋnprofitableness of them. Our Lord, had he so pleased, could have informed Saint Peter, what should become of this Beloved Disciple:
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if I should tell thee what this Man shall do? What Furtherance can it prove to thy Preparation for following Me, to know whether he shall be required to tread in the same Steps? And I cannot but think it would puzzle the wisest Man alive, to give a satisfactory account, what ends, of Consequence to our Everlasting Happiness, would be served, by being let into a clear and distinct View of all those dark, mysterious Truths, which are now in so great a degree lockt up from us;
if I should tell thee what this Man shall do? What Furtherance can it prove to thy Preparation for following Me, to know whither he shall be required to tread in the same Steps? And I cannot but think it would puzzle the Wisest Man alive, to give a satisfactory account, what ends, of Consequence to our Everlasting Happiness, would be served, by being let into a clear and distinct View of all those dark, mysterious Truths, which Are now in so great a degree locked up from us;
And what dependence, I beseech you, have our Notions of these Attributes, upon our knowing how God is Three in One? The proper Motives to a Christian Life are Gratitude,
And what dependence, I beseech you, have our Notions of these Attributes, upon our knowing how God is Three in One? The proper Motives to a Christian Life Are Gratitude,
the Rewards proposed to our sincere Obedience, the terrible Punishments of obstinate Offenders, and the little Reason we have to flatter our selves with hopes of escaping, if we neglect so great Salvation? Now these Affections spring from our considering the infinite Kindness and Condescention of the Son of God, who humbled himself to do so many wonderful,
the Rewards proposed to our sincere obedience, the terrible Punishments of obstinate Offenders, and the little Reason we have to flatter our selves with hope's of escaping, if we neglect so great Salvation? Now these Affections spring from our considering the infinite Kindness and Condescension of the Son of God, who humbled himself to do so many wondered,
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As, on the other hand, the powerful Incentives to doing and suffering with Constancy what God appoints us to, are the Excellence and the Assurance of a future Recompence.
As, on the other hand, the powerful Incentives to doing and suffering with Constancy what God appoints us to, Are the Excellence and the Assurance of a future Recompense.
But, if the being warn'd in so solemn and express a manner as we are, that Torments everlasting and extream remain for the Ungodly, will not restrain us from being such our selves;
But, if the being warned in so solemn and express a manner as we Are, that Torments everlasting and extreme remain for the Ungodly, will not restrain us from being such our selves;
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If we will not be perswaded to live and die unto the Lord, by these supporting Reflections, that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us, and, that it neither hath entred nor can enter into the heart of man to conceive the things which God hath prepared for them that love him;
If we will not be persuaded to live and die unto the Lord, by these supporting Reflections, that the Sufferings of this present time Are not worthy to be compared with the Glory that shall be revealed in us, and, that it neither hath entered nor can enter into the heart of man to conceive the things which God hath prepared for them that love him;
And They who refuse to take God's Word for the Greatness and the Certainty of future Rewards and Punishments, (which are the only Qualifications necessary to quicken us in our Duty) would not have wanted any one Objection, which they now pretend to urge, against whatever God should have revealed concerning the Nature and Quality of those Rewards and Punishments.
And They who refuse to take God's Word for the Greatness and the Certainty of future Rewards and Punishments, (which Are the only Qualifications necessary to quicken us in our Duty) would not have wanted any one Objection, which they now pretend to urge, against whatever God should have revealed Concerning the Nature and Quality of those Rewards and Punishments.
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That they shall be so at all, depends upon the Will of God, that they believe they shall be so, is from an Assent to the Word of God, declaring that Will.
That they shall be so At all, depends upon the Will of God, that they believe they shall be so, is from an Assent to the Word of God, declaring that Will.
and dare appeal to all that hear me, whether in the Judgment of every considerate and unprejudic'd Christian, it be not for the Dignity and Advantage of Religion, that some Articles of it exceed the largest humane Comprehension.
and Dare appeal to all that hear me, whither in the Judgement of every considerate and unprejudiced Christian, it be not for the Dignity and Advantage of Religion, that Some Articles of it exceed the Largest humane Comprehension.
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We should esteem it an instance of the Divine Goodness no less than Wisdom, so to have tempered his Revelations, that we want no Knowledge fit to engage our Piety, and holy Wonder;
We should esteem it an instance of the Divine goodness no less than Wisdom, so to have tempered his Revelations, that we want no Knowledge fit to engage our Piety, and holy Wonder;
But now a diligent Attendance upon the plain Preceptive parts of the Christian Institution, This brings in vast and present Profit, such as grows every day upon our hands,
But now a diligent Attendance upon the plain Preceptive parts of the Christian Institution, This brings in vast and present Profit, such as grows every day upon our hands,
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It secures a diligent and faithful Regard to those several Capacities and Relations, in the satisfying whereof not only the Peace and Happiness of the World,
It secures a diligent and faithful Regard to those several Capacities and Relations, in the satisfying whereof not only the Peace and Happiness of the World,
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yet in the Esteem of God still to be nothing. Such Enforcement hath even the Authority of an Apostle given to my Second, which yet is not the greatest Discouragement I have to urge: For, III. Thirdly, Such Speculations are not only useless, but extreamly dangerous too, and many times of very dreadful Consequence To the Persons employed in them;
yet in the Esteem of God still to be nothing. Such Enforcement hath even the authority of an Apostle given to my Second, which yet is not the greatest Discouragement I have to urge: For, III. Thirdly, Such Speculations Are not only useless, but extremely dangerous too, and many times of very dreadful Consequence To the Persons employed in them;
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For the Difficulty of these devours their time, engrosses their Thoughts, and leaves them neither Leisure nor Inclination for attending to the plainer and weightier Matters of the Law.
For the Difficulty of these devours their time, engrosses their Thoughts, and leaves them neither Leisure nor Inclination for attending to the plainer and Weightier Matters of the Law.
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And were there no other Inconvenience attending these nice Speculations, yet this alone, is too much in all Conscience, that they rob those men of a great portion of their time, who have no time to spare.
And were there no other Inconvenience attending these Nicaenae Speculations, yet this alone, is too much in all Conscience, that they rob those men of a great portion of their time, who have no time to spare.
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Hence the Apostle takes notice of a Knowledge which puffeth up, and sets this in Opposition to Charity, which edifieth: And in another place, he describes the Consequence of not being content to rest in the plain wholesome words of our Lord Jesus Christ, by saying, That such Persons are proud, knowing nothing, but doting about Questions and Strifes of words, whereof cometh Envy, Strife, Railings, Evil Surmisings, Perverse Disputings of men of corrupt minds.
Hence the Apostle Takes notice of a Knowledge which Puffeth up, and sets this in Opposition to Charity, which Edifieth: And in Another place, he describes the Consequence of not being content to rest in the plain wholesome words of our Lord jesus christ, by saying, That such Persons Are proud, knowing nothing, but doting about Questions and Strifes of words, whereof comes Envy, Strife, Railings, Evil Surmisings, Perverse Disputings of men of corrupt minds.
as if in these Quarrels too, that false Punctilio of fantastick Honour were to take place, never to acknowledge Satisfaction, till they have drawn Blood of their Adversary.
as if in these Quarrels too, that false Punctilio of fantastic Honour were to take place, never to acknowledge Satisfaction, till they have drawn Blood of their Adversary.
yet if they be ill disposed, they will be but too apt to cover their own Irreligion with the pretence of vehement Disputes, and indecent Heats about Religion;
yet if they be ill disposed, they will be but too apt to cover their own Irreligion with the pretence of vehement Disputes, and indecent Heats about Religion;
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if others cannot form a clear Judgment, it is not to be wondred at. And such, as all People are never like to be brought to one mind about, while the World endures:
if Others cannot from a clear Judgement, it is not to be wondered At. And such, as all People Are never like to be brought to one mind about, while the World endures:
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Nay, even Good men cannot but lament and be displeased, to see such intemperate Admirers of Singularity and Distinctions, lose Charity and Moderation, the very Life and Substance of Religion,
Nay, even Good men cannot but lament and be displeased, to see such intemperate Admirers of Singularity and Distinctions, loose Charity and Moderation, the very Life and Substance of Religion,
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And it would really move ones Indignation, that men should have the Vanity to imagine, they do any true Service to the Cause of God and Religion, by an ungovern'd Fervour, which seems to be little or not at all concern'd, what becomes of Humanity and Justice, good Nature or good Manners, provided the Writer can but acquire to himself the Reputation of Smartness, and Subtlety, and Skill.
And it would really move ones Indignation, that men should have the Vanity to imagine, they do any true Service to the Cause of God and Religion, by an ungoverned Fervour, which seems to be little or not At all concerned, what becomes of Humanity and justice, good Nature or good Manners, provided the Writer can but acquire to himself the Reputation of Smartness, and Subtlety, and Skill.
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3. Thirdly, To the Christian Institution in general, than to be thus unfairly dealt by? To have the Excellence of the Gospel falsly placed, in Matters wherein the Power and Essence of Godliness does not at all consist? Can there be any Course more destructive to sound Religion,
3. Thirdly, To the Christian Institution in general, than to be thus unfairly dealt by? To have the Excellence of the Gospel falsely placed, in Matters wherein the Power and Essence of Godliness does not At all consist? Can there be any Course more destructive to found Religion,
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as if men were better or worse, in proportion to what they know, and not in proportion to what they do? And do not our Eyes plainly see the ill Effect of pretending to these lofty Speculations? Are not men a thousand times more intent upon the Disputes between contending Parties,
as if men were better or Worse, in proportion to what they know, and not in proportion to what they do? And do not our Eyes plainly see the ill Effect of pretending to these lofty Speculations? are not men a thousand times more intent upon the Disputes between contending Parties,
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but from an itch of being thought might Reasoners, ignorant of none, not even the darkest and deepest Mysteries of Christ? And this Vanity is followed close at the heels by a nauseating of the most valuable and profitable Parts of Religion;
but from an itch of being Thought might Reasoners, ignorant of none, not even the Darkest and Deepest Mysteres of christ? And this Vanity is followed close At the heels by a nauseating of the most valuable and profitable Parts of Religion;
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and Skill, and a great reach of Parts, but hath qualified the Simplicity of Babes, a common Capacity, assisted with conscientious Industry, for working out Salvation.
and Skill, and a great reach of Parts, but hath qualified the Simplicity of Babes, a Common Capacity, assisted with conscientious Industry, for working out Salvation.
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as with our natural Food, That affords us best Nourishment, which is easiest of Digestion; and the Man grows in both Respects, not by trying the Strength of his Stomach,
as with our natural Food, That affords us best Nourishment, which is Easiest of Digestion; and the Man grows in both Respects, not by trying the Strength of his Stomach,
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I am sensible much more might have been said to this purpose, but at present, I only beg leave to draw two or three Inferences from this Discourse, and so conclude.
I am sensible much more might have been said to this purpose, but At present, I only beg leave to draw two or three Inferences from this Discourse, and so conclude.
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1. And First, It is no hard matter from hence to discover, upon what occasions the study of sublime and controverted Points in Religion, is useful and adviseable.
1. And First, It is no hard matter from hence to discover, upon what occasions the study of sublime and controverted Points in Religion, is useful and Advisable.
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and look on in silence, while they that hate the Truth are at work, to take away the Ground from under them, upon which their Faith and Hope are built.
and look on in silence, while they that hate the Truth Are At work, to take away the Ground from under them, upon which their Faith and Hope Are built.
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And this Defence cannot be made, without being Masters of the same with their Adversaries, that so they may detect their false Reasonings, put them out of their Play,
And this Defence cannot be made, without being Masters of the same with their Adversaries, that so they may detect their false Reasonings, put them out of their Play,
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how they may best adorn the Doctrine of our God and Saviour in all things: Greatly to be wished, that the differing Interests and Opinions of Christians were so composed, as to leave no occasion;
how they may best adorn the Doctrine of our God and Saviour in all things: Greatly to be wished, that the differing Interests and Opinions of Christians were so composed, as to leave no occasion;
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2. Secondly, Let me prevail on you for this most reasonable Request, That from the Uncertainty of some abstruse Points in Religion, you would not make any Conclusions to the prejudice of Religion in general.
2. Secondly, Let me prevail on you for this most reasonable Request, That from the Uncertainty of Some abstruse Points in Religion, you would not make any Conclusions to the prejudice of Religion in general.
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And, though Some, that enter the Lists upon these Occasions, may lay about them madly, like Fencers in the dark, and cut and gash one another without Mercy;
And, though some, that enter the Lists upon these Occasions, may lay about them madly, like Fencers in the dark, and Cut and gash one Another without Mercy;
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This is just as if an undisciplin'd Reader should reject all Euclid 's Axioms, because he finds himself unable to demonstrate every Proposition in his Book.
This is just as if an undisciplined Reader should reject all Euclid is Axioms, Because he finds himself unable to demonstrate every Proposition in his Book.
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There is not any one of our pert Disputers against Jesus and Divine Revelation, but would think it a Reproach upon his understanding, to treat any other Author, at the rate he does the inspired Writers of Holy Scripture.
There is not any one of our pert Disputers against jesus and Divine Revelation, but would think it a Reproach upon his understanding, to Treat any other Author, At the rate he does the inspired Writers of Holy Scripture.
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as Learned Mens differing in their Judgment about some difficult Points of it) This is but too plain a Discovery, that something else is cast into the Scale, besides the real Merits of the Cause:
as Learned Men's differing in their Judgement about Some difficult Points of it) This is but too plain a Discovery, that something Else is cast into the Scale, beside the real Merits of the Cause:
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3. Lastly, I cannot upon this occasion, forbid my self addressing to you, the Members of our established Church in particular, most earnestly beseeching you, to consider the Privileges you enjoy,
3. Lastly, I cannot upon this occasion, forbid my self addressing to you, the Members of our established Church in particular, most earnestly beseeching you, to Consider the Privileges you enjoy,
And we are very sure, the more you do so, the more ready you will be to give a reason of the hope that is in you, and the less liable to be driven about by every blast of Doctrine.
And we Are very sure, the more you do so, the more ready you will be to give a reason of the hope that is in you, and the less liable to be driven about by every blast of Doctrine.
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That you would reflect very seriously upon the End for which God hath thus imparted his Will to Mankind, which is not to entertain so much as to edify men;
That you would reflect very seriously upon the End for which God hath thus imparted his Will to Mankind, which is not to entertain so much as to edify men;
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and avoiding intricate and unseasonable Questions, which the Apostle tells us, do but ingender strife, and perplex the minds of the unwary, stick close to those plain profitable passages, which may stand you in good stead at the last great Day of Account;
and avoiding intricate and unseasonable Questions, which the Apostle tells us, do but engender strife, and perplex the minds of the unwary, stick close to those plain profitable passages, which may stand you in good stead At the last great Day of Account;
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Such as may excite your Piety, enflame your Devotion, reform your Manners, and render you useful and exemplary in your respective Stations and Capacities;
Such as may excite your Piety, inflame your Devotion, reform your Manners, and render you useful and exemplary in your respective Stations and Capacities;
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Such as may bring advantage to the Publick, by reducing and mortifying all those unruly Passions and Affections, which obstruct Peace and Order, Charity and Justice.
Such as may bring advantage to the Public, by reducing and mortifying all those unruly Passion and Affections, which obstruct Peace and Order, Charity and justice.
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I shut up all with two memorable Passages of Moses and the Son of Sirach, to this purpose, The Former in the XXIXth of Deuteronomy at the last Verse, Secret things belong unto the Lord our God,
I shut up all with two memorable Passages of Moses and the Son of Sirach, to this purpose, The Former in the XXIXth of Deuteronomy At the last Verse, Secret things belong unto the Lord our God,
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But what is commanded thee think thereupon with Reverence, for it is not needful for thee to see with thine Eyes the things that be in secret, Be not curious in unnecessary matters;
But what is commanded thee think thereupon with reverence, for it is not needful for thee to see with thine Eyes the things that be in secret, Be not curious in unnecessary matters;
This wholsome Advice God gives us all the Grace to follow, that we may receive the Truth in the Spirit of Meekness, and obey it in the Love thereof, for Jesus Christ his Sake.
This wholesome advice God gives us all the Grace to follow, that we may receive the Truth in the Spirit of Meekness, and obey it in the Love thereof, for jesus christ his Sake.
GREAT part of this Epistle, and particularly this Chapter, is employ'd, in urging the Advantages these Ephesian's had receiv'd, by being converted to Christianity;
GREAT part of this Epistle, and particularly this Chapter, is employed, in urging the Advantages these Ephesian's had received, by being converted to Christianity;
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To this purpose the Apostle advises them to walk as Children of Light, To prove what is the good and acceptable Will of the Lord, and in order to their doing so, to shake hands with their old Corruptions,
To this purpose the Apostle advises them to walk as Children of Light, To prove what is the good and acceptable Will of the Lord, and in order to their doing so, to shake hands with their old Corruptions,
I shall press the Reason for avoiding those Works, which the Text hath couched, by calling them unfruitful, and then IV. I shall apply my self from the whole, to the persuading every one of us, to act like men duly convinc'd of the former Heads,
I shall press the Reason for avoiding those Works, which the Text hath couched, by calling them unfruitful, and then IV. I shall apply my self from the Whole, to the persuading every one of us, to act like men duly convinced of the former Heads,
I shall shew, What those things are, which the Apostle here commands us to avoid, under the detestable Title, The works of Darkness. And here it is fit I put you in mind, that all sins indeed, of what nature or Quality soever, are such Works;
I shall show, What those things Are, which the Apostle Here commands us to avoid, under the detestable Title, The works of Darkness. And Here it is fit I put you in mind, that all Sins indeed, of what nature or Quality soever, Are such Works;
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For, whether by Darkness we understand Ignorance and Error, or whether those Regions of horrour inhabited by Devils and damned Spirits, the Title will very properly belong to them in both respects.
For, whither by Darkness we understand Ignorance and Error, or whither those Regions of horror inhabited by Devils and damned Spirits, the Title will very properly belong to them in both respects.
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Now, Of These Some were more peculiar to the Pagan World, and such as St. Paul had an immediate respect to in this Chapter, particularly that Idolatrous and Polluted Worship,
Now, Of These some were more peculiar to the Pagan World, and such as Saint Paul had an immediate respect to in this Chapter, particularly that Idolatrous and Polluted Worship,
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and draw them into a Resemblance of the Devil, whose qualities they are. Such especially are Pride and Ambition, Envy and Malice, Lying and Dissimulation, Faction and Treachery,
and draw them into a Resemblance of the devil, whose qualities they Are. Such especially Are Pride and Ambition, Envy and Malice, Lying and Dissimulation, Faction and Treachery,
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And here I can by no means think it proper, to put the avoiding the Commission of the grossest Sins, much less contracting the habits of them, into this account.
And Here I can by no means think it proper, to put the avoiding the Commission of the Grossest Sins, much less contracting the habits of them, into this account.
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To allow the zealous Advocates for Sin, and busy Factors of the Devil, them who make it their Business to put Vertue and Religion out of Countenance, to corrupt all they converse with,
To allow the zealous Advocates for since, and busy Factors of the devil, them who make it their Business to put Virtue and Religion out of Countenance, to corrupt all they converse with,
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And therefore I shall now proceed to tell you, what other Instances of forsasaking such Corruptions the Apostle must in all reason be acknowledged to require here;
And Therefore I shall now proceed to tell you, what other Instances of forsasaking such Corruptions the Apostle must in all reason be acknowledged to require Here;
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and that none of us can answer the Character of Children of Light, unless, to the avoiding the Pollution of such Lusts in our own Persons, we do likewise add these following Particulars.
and that none of us can answer the Character of Children of Light, unless, to the avoiding the Pollution of such Lustiest in our own Persons, we do likewise add these following Particulars.
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The same Discoveries of our Love and Hatred, which Nature and Passion put us upon in Other Cases, must be the Work of Reason and Religion in This. And they who industriously place themselves in the way of Temptation, seem to have but a very imperfect Sense of their own Frailties,
The same Discoveries of our Love and Hatred, which Nature and Passion put us upon in Other Cases, must be the Work of Reason and Religion in This. And they who industriously place themselves in the Way of Temptation, seem to have but a very imperfect Sense of their own Frailties,
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For, when we cannot be personally intimate with the Devil himself, the next degree of Friendship we can possibly shew for him, is to be fond of conversing with those who are most like him themselves,
For, when we cannot be personally intimate with the devil himself, the next degree of Friendship we can possibly show for him, is to be found of conversing with those who Are most like him themselves,
What Philosophers tell us of some Creatures, that they frequently change their Colour, according to the Stones or Plants their Bodies rest upon, must always be admitted by thinking Persons to be a very lively Emblem of the minds of men.
What Philosophers tell us of Some Creatures, that they frequently change their Colour, according to the Stones or Plants their Bodies rest upon, must always be admitted by thinking Persons to be a very lively Emblem of the minds of men.
For these ever receive a strong Tincture from the Persons they frequent, and are insensibly form'd into Their Appetites and Opinions; Their Language and Their Manners.
For these ever receive a strong Tincture from the Persons they frequent, and Are insensibly formed into Their Appetites and Opinions; Their Language and Their Manners.
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as we find the Pharisees upon all Occasions guilty of, such as shou'd teach men to distinguish themselves from the rest of the World, with a Stand off, I am holier than Thou. No:
as we find the Pharisees upon all Occasions guilty of, such as should teach men to distinguish themselves from the rest of the World, with a Stand off, I am Holier than Thou. No:
But still That Example of His, and All that can be said to support and countenance the frequenting of bad Company, will never be able to persuade holy and considering men, that they ought to mingle Friendships with all indifferently,
But still That Exampl of His, and All that can be said to support and countenance the frequenting of bad Company, will never be able to persuade holy and considering men, that they ought to mingle Friendships with all indifferently,
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and upon such poor pretences, as either the Forms of Civility, or a false Confidence in our own Strength and Wisdom, are us'd to furnish us with, delight to dwell within the reach of its Infection.
and upon such poor pretences, as either the Forms of Civility, or a false Confidence in our own Strength and Wisdom, Are used to furnish us with, delight to dwell within the reach of its Infection.
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and all scandalous Conversation in the Vth of his 1st Epistle to the Corinthians; was so sensible of the universal Corruption of that time and People, that he acknowledges, to avoid vicious Company altogether, a Man must even go out of the World.
and all scandalous Conversation in the Vth of his 1st Epistle to the Corinthians; was so sensible of the universal Corruption of that time and People, that he acknowledges, to avoid vicious Company altogether, a Man must even go out of the World.
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And therefore, since the Tares and Wheat must stand together till the general Harvest, and the condition of the present Life does of necessity inferr a mixture of Good and bad men in the same common Field of the Church;
And Therefore, since the Tares and Wheat must stand together till the general Harvest, and the condition of the present Life does of necessity infer a mixture of Good and bad men in the same Common Field of the Church;
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After a long Description of the Abominations of the Heathen World, this is added as a very high Aggravation of all the rest, That they who knew the Judgments of God,
After a long Description of the Abominations of the Heathen World, this is added as a very high Aggravation of all the rest, That they who knew the Judgments of God,
yet if we can, with Delight and Complacency, behold the same thing in another, there cannot be a shrewder sign, that our Aversions to sin are not so strong,
yet if we can, with Delight and Complacency, behold the same thing in Another, there cannot be a shrewder Signen, that our Aversions to since Are not so strong,
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This Zeal for God and goodness, and indignation against evil and ungodly Practices, is so considerable an Ingredient in a Holy Man's Character, that St. Peter has left it upon Record,
This Zeal for God and Goodness, and Indignation against evil and ungodly Practices, is so considerable an Ingredient in a Holy Man's Character, that Saint Peter has left it upon Record,
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And indeed, if the common Rules of Honour require the vindicating of a Friend's Reputation, the men who pretend to govern themselves by those Rules, wou'd do well to remember how unbecoming it is, patiently to see God and Religion, the best Friends and the best things abus'd and traduc'd;
And indeed, if the Common Rules of Honour require the vindicating of a Friend's Reputation, the men who pretend to govern themselves by those Rules, would do well to Remember how unbecoming it is, patiently to see God and Religion, the best Friends and the best things abused and traduced;
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How tame and cold this argues all that profess Love, or Value for either. Now the open and shameless Wickedness of mens Lives are the greatest disgrace to both.
How tame and cold this argues all that profess Love, or Valve for either. Now the open and shameless Wickedness of men's Lives Are the greatest disgrace to both.
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3. Thirdly, As a manifest Proof, that the works of darkness have no countenance from us, I think it another part of our Duty, to Rebuke them, when that can be properly done.
3. Thirdly, As a manifest Proof, that the works of darkness have no countenance from us, I think it Another part of our Duty, to Rebuke them, when that can be properly done.
and is attended with a thousand Niceties, which, if not punctually observ'd, may defeat the best Intentions, and render the kindest Advices, not only Ineffectual, but Offensive too.
and is attended with a thousand Niceties, which, if not punctually observed, may defeat the best Intentions, and render the Kindest Advices, not only Ineffectual, but Offensive too.
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And therefore, when I urge the rebuking these works of darkness, as a Testimony of our having no fellowship with them, All those Qualifications are to be understood, which may make such Rebukes, both becoming, and successful.
And Therefore, when I urge the rebuking these works of darkness, as a Testimony of our having no fellowship with them, All those Qualifications Are to be understood, which may make such Rebukes, both becoming, and successful.
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And though we are dispens'd with, for giving that which is holy to the dogs, That is Our good Advice to such as we have cause to believe will trample it under foot, and turn again and rent us;
And though we Are dispensed with, for giving that which is holy to the Dogs, That is Our good advice to such as we have cause to believe will trample it under foot, and turn again and rend us;
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And sure the least we can possibly do, is not to contribute to the disgrace of those things, that shou'd be (and to every good man are) beyond comparison, the dearest of any in the World.
And sure the least we can possibly do, is not to contribute to the disgrace of those things, that should be (and to every good man Are) beyond comparison, the dearest of any in the World.
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There are infinite Accidents in a Man's Life, in which many things may offer themselves, though not strictly Unlawful, yet exceeding Dangerous to be comply'd with.
There Are infinite Accidents in a Man's Life, in which many things may offer themselves, though not strictly Unlawful, yet exceeding Dangerous to be complied with.
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and is apt to persuade them all must needs be well, so long as they can take Sanctuary in this Testimony of their Consciences, that they do not allow themselves in any thing, which is positively and in its own nature sinful. But alass!
and is apt to persuade them all must needs be well, so long as they can take Sanctuary in this Testimony of their Consciences, that they do not allow themselves in any thing, which is positively and in its own nature sinful. But alas!
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when the Spirits flow gayly, and the Guards of severe Thoughts, and strict Religion are over-powered by them; (all which happens even in the most lawful Enjoyments sometimes) They who observe these things, I say, These wise and good men will soon discern the necessity of Self-denial;
when the Spirits flow gaily, and the Guards of severe Thoughts, and strict Religion Are overpowered by them; (all which happens even in the most lawful Enjoyments sometime) They who observe these things, I say, These wise and good men will soon discern the necessity of Self-denial;
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and yet wou'd fain be doing what looks like it, and leads to it, cannot escape this Censure at least, of being Lovers of pleasure more than Lovers of God.
and yet would fain be doing what looks like it, and leads to it, cannot escape this Censure At least, of being Lovers of pleasure more than Lovers of God.
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5. Fifthly and Lastly; The thing, which contains, and which must perfect all the rest, is what the Apostle urges in the End of this Verse, Reproving those Works: I mean by the constant Tenure of a pious and exemplary Conversation.
5. Fifthly and Lastly; The thing, which contains, and which must perfect all the rest, is what the Apostle urges in the End of this Verse, Reproving those Works: I mean by the constant Tenure of a pious and exemplary Conversation.
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which are therefore very elegantly represented by the Apostle here, under the two most distant and irreconcilable Figures of Light and Darkness. But all the Life,
which Are Therefore very elegantly represented by the Apostle Here, under the two most distant and irreconcilable Figures of Light and Darkness. But all the Life,
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It is not a plausible declaiming against the One, nor the most elegant Harangue in Praise of the Other, that can sufficiently recommend This, or condemn That.
It is not a plausible declaiming against the One, nor the most elegant Harangue in Praise of the Other, that can sufficiently recommend This, or condemn That.
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and will not fail to draw, where those cannot so much as move. This is therefore the peculiar advantage of a holy Life, to check and discountenance Sin;
and will not fail to draw, where those cannot so much as move. This is Therefore the peculiar advantage of a holy Life, to check and discountenance since;
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If they are so tame and cold in the Cause of God and Religion, as not boldly and sharply to rebuke Vice, where that can be prudently and seasonably done;
If they Are so tame and cold in the Cause of God and Religion, as not boldly and sharply to rebuke Vice, where that can be prudently and seasonably done;
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but have still a Tenderness for, and hold a private Correspondence with the Works of Darkness. And how destructive such double dealing will be in the End,
but have still a Tenderness for, and hold a private Correspondence with the Works of Darkness. And how destructive such double dealing will be in the End,
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and particular good reasons, that the Lusts and Practices of Sinners are so frequently in Scripture styl'd Works; for This implies the Toil and Drudgery of them,
and particular good Reasons, that the Lustiest and Practices of Sinners Are so frequently in Scripture styled Works; for This Implies the Toil and Drudgery of them,
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and find it turn to no advantage at all? To reflect what crooked and rough paths he has travelled through, what a deal of Sweat and Strength it has cost him, to obey the Commands of a Master, who will never consider him for his pains? How often his mind has been tortured and perplexed with unlawful desires, and anxious fears;
and find it turn to no advantage At all? To reflect what crooked and rough paths he has traveled through, what a deal of Sweat and Strength it has cost him, to obey the Commands of a Master, who will never Consider him for his pains? How often his mind has been tortured and perplexed with unlawful Desires, and anxious fears;
and his conscience, after being long deluded with the expectations of I know not what imaginary Happiness, turn again upon him with a What fruit have you had in all these things? or those words of the Preacher, What profit hath he that laboureth for the Wind?
and his conscience, After being long deluded with the Expectations of I know not what imaginary Happiness, turn again upon him with a What fruit have you had in all these things? or those words of the Preacher, What profit hath he that Laboureth for the Wind?
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This renders the Case bad enough in reason, and puts the Folly of such, as employ themselves in Works of Darkness, past all Question, and beyond all Excuse.
This renders the Case bad enough in reason, and puts the Folly of such, as employ themselves in Works of Darkness, passed all Question, and beyond all Excuse.
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And therefore to men, who have not abandon'd all Consideration, it is discouragement enough in conscience to call them Ʋnfruitful. Not that they are strictly without any fruit,
And Therefore to men, who have not abandoned all Consideration, it is discouragement enough in conscience to call them Ʋnfruitful. Not that they Are strictly without any fruit,
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God shall render Indignation and wrath, tribulation and Anguish, upon every Soul of man that doth Evil. That the Sinner's punishment shall be Everlasting, and his portion in a place of weeping,
God shall render Indignation and wrath, tribulation and Anguish, upon every Soul of man that does Evil. That the Sinner's punishment shall be Everlasting, and his portion in a place of weeping,
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And now, after this account of the Sinners Recompence for all his Labour and Trouble, there cannot, one would think, need any long Application, to perswade us to act,
And now, After this account of the Sinners Recompense for all his Labour and Trouble, there cannot, one would think, need any long Application, to persuade us to act,
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1. Now That which I shall draw from the first head, and the Contemplation of the Works of Darkness, is, The Reasonableness of our being extreamly well satisfied with our Duty,
1. Now That which I shall draw from the First head, and the Contemplation of the Works of Darkness, is, The Reasonableness of our being extremely well satisfied with our Duty,
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When men, advanced so far in Wisdom and Vertue, such as Socrates, and Cato, and some others, whom Antiquity always names with respect and admiration, had yet the misfortune of great Errours both in their Judgment and Practice;
When men, advanced so Far in Wisdom and Virtue, such as Socrates, and Cato, and Some Others, whom Antiquity always names with respect and admiration, had yet the misfortune of great Errors both in their Judgement and Practice;
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how unable Nature and Reason are, even when most refin'd and improv'd, to discover all those Rules, which are requisite for the due Government of our selves.
how unable Nature and Reason Are, even when most refined and improved, to discover all those Rules, which Are requisite for the due Government of our selves.
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All the Disguises of Vice are now pulled off, its natural Deformities laid bare, its absurdity and Inconsistence with the Christian's Principles demonstrated, its wretched Consequences plainly forewarn'd.
All the Disguises of Vice Are now pulled off, its natural Deformities laid bore, its absurdity and Inconsistence with the Christian's Principles demonstrated, its wretched Consequences plainly forewarned.
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All which must certainly perswade us, that the Condemnation of those men must needs be very Just, must needs be very Great, who do not rejoice in this Light, and use it sincerely;
All which must Certainly persuade us, that the Condemnation of those men must needs be very Just, must needs be very Great, who do not rejoice in this Light, and use it sincerely;
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2. From the Second head, which explained what Testimonies are expected of our having no Fellowship with the Works of Darkness, I wou'd urge in general a Continual Watch, and holy Jealousy over our selves.
2. From the Second head, which explained what Testimonies Are expected of our having no Fellowship with the Works of Darkness, I would urge in general a Continual Watch, and holy Jealousy over our selves.
3. But Thirdly; my Last particular enforces both the other Inferences, For the more Just, to be sure, are our Thanks and Joy for being delivered from Darkness, the more Necessary and Reasonable our exceeding great Care to avoid the works of it,
3. But Thirdly; my Last particular inforces both the other Inferences, For the more Just, to be sure, Are our Thanks and Joy for being Delivered from Darkness, the more Necessary and Reasonable our exceeding great Care to avoid the works of it,
if those works are, as I have shew'd them to be, Ʋnfruitful. And therefore all I shall add upon this head, is what the Prophet call'd upon the Jews so earnestly for.
if those works Are, as I have showed them to be, Ʋnfruitful. And Therefore all I shall add upon this head, is what the Prophet called upon the jews so earnestly for.
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The Soothings of Sense for a moment, or the imperfect and uncertain enjoyment of things which no man can promise himself the continuance of, no not an hour.
The Soothings of Sense for a moment, or the imperfect and uncertain enjoyment of things which no man can promise himself the Continuance of, no not an hour.
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And when you have weighed all these in a just ballance, and pass'd a true and impartial Estimate upon them, you will then confess them at the best but Unprofitable and Vain,
And when you have weighed all these in a just balance, and passed a true and impartial Estimate upon them, you will then confess them At the best but Unprofitable and Vain,
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But still they sell themselves; (if that can be a proper term, where no price is paid) that is, They part with that propriety and government God and nature have given them, to every eager and enticing Lust;
But still they fell themselves; (if that can be a proper term, where no price is paid) that is, They part with that propriety and government God and nature have given them, to every eager and enticing Lust;
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And must these Treasures be so lavishly squandered away? Must what has once cost so dear, be alienated for no benefit, no Consideration at all? None did I say? most happy were it if there were none.
And must these Treasures be so lavishly squandered away? Must what has once cost so dear, be alienated for no benefit, no Consideration At all? None did I say? most happy were it if there were none.
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that carries men thus away, in despight of all reason, in despight of Religion, and (which in other Cases seldom fails to moves us) in despight of all Interest too to the Contrary.
that carries men thus away, in despite of all reason, in despite of Religion, and (which in other Cases seldom fails to moves us) in despite of all Interest too to the Contrary.
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Let us at last (my Brethren) think it high time to recover our Souls from this strong Possession, to restore our selves to Consideration and Thought, to reflect upon our Advantages,
Let us At last (my Brothers) think it high time to recover our Souls from this strong Possession, to restore our selves to Consideration and Thought, to reflect upon our Advantages,
and therefore most reasonable, because they bind us to forsake such works only as are unfruitful. And in order to this, we shall do well to add our Prayers to our Resolutions and Endeavours,
and Therefore most reasonable, Because they bind us to forsake such works only as Are unfruitful. And in order to this, we shall do well to add our Prayers to our Resolutions and Endeavours,
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and continually to beg God's assistance, as the Church has instructed us to do in her Collect for the 3d Sunday after Easter, with which I conclude this Discourse.
and continually to beg God's assistance, as the Church has instructed us to do in her Collect for the 3d Sunday After Easter, with which I conclude this Discourse.
Grant unto all them that are admitted into the fellowship of Christ's Religion, that they may eschew those things that are contrary to their profession,
Grant unto all them that Are admitted into the fellowship of Christ's Religion, that they may eschew those things that Are contrary to their profession,
SERMON III. THE Mercy and Justice of God In distributing GOSPEL-ADVANTAGES. St. Matth. XX. 9, 10. When They came that were hired about the Eleventh hour, they received every man a Penny.
SERMON III. THE Mercy and justice of God In distributing GOSPEL-ADVANTAGES. Saint Matthew XX. 9, 10. When They Come that were hired about the Eleventh hour, they received every man a Penny.
MY Text is part of a Parable, made use of by our Blessed Saviour to illustrate that Saying, which concludes the Nineteenth, and is again repeated in This Chapter.
MY Text is part of a Parable, made use of by our Blessed Saviour to illustrate that Saying, which concludes the Nineteenth, and is again repeated in This Chapter.
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A Master of a Family is here described using great diligence to hire Labourers into his Vineyard, and taking them into his Service at different times of the Day.
A Master of a Family is Here described using great diligence to hire Labourers into his Vineyard, and taking them into his Service At different times of the Day.
With those who were received early he makes a positive Agreement for a determinate Summ. To the Rest, who went in later, he promises in general Terms, a Reward reasonable and fit for them.
With those who were received early he makes a positive Agreement for a determinate Summ To the Rest, who went in later, he promises in general Terms, a Reward reasonable and fit for them.
When they came who were hired about the Eleventh hour, &c. The Scope and End of this whole Similitude seems to be Two-fold, viz. To check the Vanity of Some who may value themselves upon having been long in the Vineyard;
When they Come who were hired about the Eleventh hour, etc. The Scope and End of this Whole Similitude seems to be Twofold, viz. To check the Vanity of some who may valve themselves upon having been long in the Vineyard;
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Of these the Principal seem to lye within the compass of my Text, which propounds to our Consideration the Justice and the Mercy of God, in rewarding his Servants under the Gospel-Covenant.
Of these the Principal seem to lie within the compass of my Text, which propounds to our Consideration the justice and the Mercy of God, in rewarding his Servants under the Gospel covenant.
Mercy to Them, who receive the Penny, notwithstanding they were hired but at the Eleventh hour: Yet this, without any derogation to his Justice towards them who receive no more, notwithstanding they came into the Work sooner.
Mercy to Them, who receive the Penny, notwithstanding they were hired but At the Eleventh hour: Yet this, without any derogation to his justice towards them who receive no more, notwithstanding they Come into the Work sooner.
And in order hereunto, it will only be needful to premise, that by The Kingdom of Heaven I understand the dealings of God with Mankind under the Christian Dispensation.
And in order hereunto, it will only be needful to premise, that by The Kingdom of Heaven I understand the dealings of God with Mankind under the Christian Dispensation.
Not excluding but implying, in Subordination to that future Recompence, all the Benefits and Privileges of the Christian Religion, which lead on toward that Triumphant State,
Not excluding but implying, in Subordination to that future Recompense, all the Benefits and Privileges of the Christian Religion, which led on towards that Triumphant State,
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The First is That, which supposes this Parable to proceed, as in truth most of our Saviour's Parables do, upon a Comparison between the Jews and Gentiles.
The First is That, which supposes this Parable to proceed, as in truth most of our Saviour's Parables do, upon a Comparison between the jews and Gentiles.
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and will endeavour to shew, that the giving to every Labourer a Penny; that is, making the Gentiles equal with the Jews, and late Penitents equal with more early Converts, as this Parable,
and will endeavour to show, that the giving to every Labourer a Penny; that is, making the Gentiles equal with the jews, and late Penitents equal with more early Converts, as this Parable,
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For all our Saviour seems to have intended by distinguishing the time after this manner, is only to express himself according to the Custom of the Jews. Who began to reckon their Day from Sun-rising,
For all our Saviour seems to have intended by distinguishing the time After this manner, is only to express himself according to the Custom of the jews. Who began to reckon their Day from Sunrising,
yet we cannot certainly infer, that this was admitted as a just and sufficient Plea. They of the Eleventh hour were indeed idle, because no man had hired them;
yet we cannot Certainly infer, that this was admitted as a just and sufficient Plea. They of the Eleventh hour were indeed idle, Because no man had hired them;
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So that this Passage seems to stop the mouths, not of Jews only, but of all pretended Christians too, who complain, that they want means and opportunities for becoming the men they ought to be.
So that this Passage seems to stop the mouths, not of jews only, but of all pretended Christians too, who complain, that they want means and opportunities for becoming the men they ought to be.
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For had those who came in at the Sixth, and Ninth, and Eleventh hours, been there at the First and Third, we have reason to think they had been hired then;
For had those who Come in At the Sixth, and Ninth, and Eleventh hours, been there At the First and Third, we have reason to think they had been hired then;
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Not but that God does herein differ greatly from any Master of a Vineyard, that his Bounty and Condescensions are infinitely greater, and peculiar to Himself alone.
Not but that God does herein differ greatly from any Master of a Vineyard, that his Bounty and Condescensions Are infinitely greater, and peculiar to Himself alone.
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For, as those Labourers could have no just complaint against the Housholder, supposing him to have gone but once into the Market, because it was their duty to have been ready then;
For, as those Labourers could have no just complaint against the Householder, supposing him to have gone but once into the Market, Because it was their duty to have been ready then;
For God does by no means intend to mock men by any of his Invitations, He makes them with a kind intent, He considers, more exactly than we are capable of doing, what advantages each person hath had, and what he hath wanted;
For God does by no means intend to mock men by any of his Invitations, He makes them with a kind intent, He considers, more exactly than we Are capable of doing, what advantages each person hath had, and what he hath wanted;
We may say then with great Truth, concerning these Spiritual Dispensations, what David did of God's Providence in our Temporal Affairs, that his Goodness standeth like the strong Mountains.
We may say then with great Truth, Concerning these Spiritual Dispensations, what David did of God's Providence in our Temporal Affairs, that his goodness Stands like the strong Mountains.
Now in order to our better discerning this matter, we will briefly state the Difference between these sorts of Labourers in the Parable, according to the Applications usually made of it;
Now in order to our better discerning this matter, we will briefly state the Difference between these sorts of Labourers in the Parable, according to the Applications usually made of it;
The Jews bear proportion to Labourers hired early, for They had long submitted to a Religion instituted by God, a Law clogg'd with rigorous Ordinances, and very troublesome Observations.
The jews bear proportion to Labourers hired early, for They had long submitted to a Religion instituted by God, a Law clogged with rigorous Ordinances, and very troublesome Observations.
Their Fortunes, their Fame, their Liberties, their Lives, were the purchase paid for their Faith. And yet the same Kingdom of Heaven is opened for sincere Believers of all After-ages:
Their Fortune's, their Fame, their Liberties, their Lives, were the purchase paid for their Faith. And yet the same Kingdom of Heaven is opened for sincere Believers of all Afterages:
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though the times they live in be peaceable, the Encouragements to Christianity secular, and all the heat of publick Persecution extinct and over. Thus as to particular Persons.
though the times they live in be peaceable, the Encouragements to Christianity secular, and all the heat of public Persecution extinct and over. Thus as to particular Persons.
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They conquer and quench the irregular heats of Youth and Passion betimes, and, as much as the frailty of humane nature will allow, do keep themselves unspotted from the world.
They conquer and quench the irregular heats of Youth and Passion betimes, and, as much as the frailty of humane nature will allow, do keep themselves unspotted from the world.
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And though it be late, yet if it be sincerely and effectually, that they come back to their duty, he opens his arms wide to embrace the returning Prodigals, pardons their long disobedience, saves their Souls,
And though it be late, yet if it be sincerely and effectually, that they come back to their duty, he Opens his arms wide to embrace the returning Prodigals, Pardons their long disobedience, saves their Souls,
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and must shew, if I can, that whatever we may think of the matter, still the Judge of all the Earth in giving this penny to each of them, does nothing but right.
and must show, if I can, that whatever we may think of the matter, still the Judge of all the Earth in giving this penny to each of them, does nothing but right.
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1. Now, First of all, We may observe some difference taken notice of in the Parable, between these Labourers themselves; and that, partly before, and partly after their work.
1. Now, First of all, We may observe Some difference taken notice of in the Parable, between these Labourers themselves; and that, partly before, and partly After their work.
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These, when called into the Vineyard, threw themselves at their Lord's feet, closed with the Gospel upon his own Terms, stood entirely to His Goodness;
These, when called into the Vineyard, threw themselves At their Lord's feet, closed with the Gospel upon his own Terms, stood entirely to His goodness;
Again, We must remember, that the Value of any Service or Obedience rises, in proportion to the Difficulties and Disadvantages, which the Person breaks through to pay it.
Again, We must Remember, that the Valve of any Service or obedience rises, in proportion to the Difficulties and Disadvantages, which the Person breaks through to pay it.
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And this presents us with another mighty Disparity in the Case now under debate. The Jews had been breed up in a Religion, which had little else in it,
And this presents us with Another mighty Disparity in the Case now under debate. The jews had been breed up in a Religion, which had little Else in it,
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They had heard the Voice of the Prophets every day, and were well acquainted with the Testimony of Miracles, by which our Jesus proved his Mission and Messiahship.
They had herd the Voice of the prophets every day, and were well acquainted with the Testimony of Miracles, by which our jesus proved his Mission and Messiahship.
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That They, who in former Ages were utter Strangers to the true God, should receive the Word of God Incarnate, at a time, when he came to his Own Family, and his Own received him not.
That They, who in former Ages were utter Strangers to the true God, should receive the Word of God Incarnate, At a time, when he Come to his Own Family, and his Own received him not.
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But above all, This was a most amazing instance of their Sincerity and marvellous Zeal, that Men, who lived so much in the dark about the Immortality of the Soul,
But above all, This was a most amazing instance of their Sincerity and marvellous Zeal, that Men, who lived so much in the dark about the Immortality of the Soul,
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to maintain their ground, and advance smoothly, as new opportunities of Improvement shall offer, and the sensible Delights of Holiness quicken them up to it.
to maintain their ground, and advance smoothly, as new opportunities of Improvement shall offer, and the sensible Delights of Holiness quicken them up to it.
And if the God of Mercy be gracious to this constant and sedate Piety, where every thing is agreeable and inviting, shall he not extend his Bowels of Compassion, to Them also, who serve him in Tears,
And if the God of Mercy be gracious to this constant and sedate Piety, where every thing is agreeable and inviting, shall he not extend his Bowels of Compassion, to Them also, who serve him in Tears,
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and Groans, in bitter Remorse and earnest Prayers? Will he despise the Terrours and Confusions, the Sorrows and Reproaches of a self-condemning Breast? No, no.
and Groans, in bitter Remorse and earnest Prayers? Will he despise the Terrors and Confusions, the Sorrows and Reproaches of a self-condemning Breast? No, no.
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It is an act becoming his Fatherly tenderness, his essential Goodness, and Wisdom, and Justice, to make those gallant Combatants Triumphant hereafter, whom nothing less than an undaunted Zeal,
It is an act becoming his Fatherly tenderness, his essential goodness, and Wisdom, and justice, to make those gallant Combatants Triumphant hereafter, whom nothing less than an undaunted Zeal,
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than over ninety and nine Just Persons, that need no Repentance, i. e. This Alteration is not only more sensible, but in some respects more acceptable, more commendable,
than over ninety and nine Just Persons, that need no Repentance, i. e. This Alteration is not only more sensible, but in Some respects more acceptable, more commendable,
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which never felt the dangers, nor lay under the Discouragements, of former defeats, and an insulting Conqueror to rally and make head against, with forces often beat, and miserably broken.
which never felt the dangers, nor lay under the Discouragements, of former defeats, and an insulting Conqueror to rally and make head against, with forces often beatrice, and miserably broken.
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They murmured against the Good man of the House (says the Verse next after my Text) This Passage St. Chrysostom will by no means allow us to understand strictly and literally.
They murmured against the Good man of the House (Says the Verse next After my Text) This Passage Saint Chrysostom will by no means allow us to understand strictly and literally.
An over-valuing of their own Righteousness, and a thinking Scorn, (with that Elder Brother in the Parable) that Returning Prodigals, Wretches once profligate and infamous, should have an equal place in their Heavenly Father's Love.
an overvaluing of their own Righteousness, and a thinking Scorn, (with that Elder Brother in the Parable) that Returning Prodigals, Wretches once profligate and infamous, should have an equal place in their Heavenly Father's Love.
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But now the Gentiles formerly, and many reform'd Sinners since, have endeared themselves particularly to Almighty God, by their deep Humility and Meekness of Spirit, by resembling Him in a most extensive Charity, a generous Largeness of Heart, which fills them with unfeigned Joy at the Recovery of their once lost,
But now the Gentiles formerly, and many reformed Sinners since, have endeared themselves particularly to Almighty God, by their deep Humility and Meekness of Spirit, by resembling Him in a most extensive Charity, a generous Largeness of Heart, which fills them with unfeigned Joy At the Recovery of their once lost,
But some Jewish Fables very like this, reply thus to the murmuring Servants, This man hath the hire of a Day because he hath in two hours done the work of a whole Day.
But Some Jewish Fables very like this, reply thus to the murmuring Servants, This man hath the hire of a Day Because he hath in two hours done thee work of a Whole Day.
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for excelling in Zeal, and in the Graces of Christianity, doing things to their utmost, nay even beyond their power, and fired by a generous Emulation to come behind the Jews in no Vertue.
for excelling in Zeal, and in the Graces of Christianity, doing things to their utmost, nay even beyond their power, and fired by a generous Emulation to come behind the jews in no Virtue.
where he applies to the different behaviour of a Penitent Woman, and a proud Pharisee, that Parable of the two Debtors, which proves, that He who is most sensible of the Greatness of his Sins,
where he Applies to the different behaviour of a Penitent Woman, and a proud Pharisee, that Parable of the two Debtors, which Proves, that He who is most sensible of the Greatness of his Sins,
Thus St. Paul says in his own Vindication, that, though he was the last, and least of the Apostles, not worthy that name, because as one born out of due time,
Thus Saint Paul Says in his own Vindication, that, though he was the last, and least of the Apostles, not worthy that name, Because as one born out of due time,
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Thus a Man, who is heartily disposed to continue faithful in despight of all hardship and suffering, may be considered for that habitual Steadiness of mind, no less than if God had brought the fiery Tryal upon him.
Thus a Man, who is heartily disposed to continue faithful in despite of all hardship and suffering, may be considered for that habitual Steadiness of mind, no less than if God had brought the fiery Trial upon him.
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That This is oftentimes the Case, and that there is a great deal in the Reason and Nature of the thing, which should push on the Labourers who come in late, to exert and distinguish themselves in the works of Righteousness,
That This is oftentimes the Case, and that there is a great deal in the Reason and Nature of the thing, which should push on the Labourers who come in late, to exert and distinguish themselves in the works of Righteousness,
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But then this Vertue may be either apparent in the outward Acts, or it may be inward in the Disposition, which to God, who is the Judge and Rewarder, is all one;
But then this Virtue may be either apparent in the outward Acts, or it may be inward in the Disposition, which to God, who is the Judge and Rewarder, is all one;
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for the Aphorism illustrated is not All, but Many that are first shall be last, and the last, shall be first, Or (as another Evangelist hath expressed it) Behold there are Last which shall be First,
for the Aphorism illustrated is not All, but Many that Are First shall be last, and the last, shall be First, Or (as Another Evangelist hath expressed it) Behold there Are Last which shall be First,
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Thus much for the First Reason arising from those Differences, which the Parable it self leads us to observe between the late and early Labourers. But it must be confess'd,
Thus much for the First Reason arising from those Differences, which the Parable it self leads us to observe between the late and early Labourers. But it must be confessed,
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II. Secondly, That the Main Argument, and that wherein the Parable is most express, why this Proceeding cannot possibly be any imputation upon the Justice of Almighty God, is what we meet with here in answer to the grumbling Workmen, in the Conclusion of this Representation, Friend, I do thee no wrong.
II Secondly, That the Main Argument, and that wherein the Parable is most express, why this Proceeding cannot possibly be any imputation upon the justice of Almighty God, is what we meet with Here in answer to the grumbling Workmen, in the Conclusion of this Representation, Friend, I do thee no wrong.
To inculcate this notion of God's Bounty and free Grace the more, I take the mention of those Servants Work to be omitted, who were sent into the Vineyard in the declining of the Day.
To inculcate this notion of God's Bounty and free Grace the more, I take the mention of those Servants Work to be omitted, who were sent into the Vineyard in the declining of the Day.
and that Grateful Sense of his Goodness, which is due to a God, of whose abundant and mere mercy it is, that even the Best men receive at least as much, in truth insinitely more than they ever did, or can deserve.
and that Grateful Sense of his goodness, which is due to a God, of whose abundant and mere mercy it is, that even the Best men receive At least as much, in truth infinitely more than they ever did, or can deserve.
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So then Both shall reap, because both have sown; but yet Each shall reap, in proportion to what Each hath sown. By the Penny here is meant Eternal Life,
So then Both shall reap, Because both have sown; but yet Each shall reap, in proportion to what Each hath sown. By the Penny Here is meant Eternal Life,
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For, though all the Righteous shall shine in the Kingdom of their Father, yet St. Paul, in his discourse of the Resurrection and a Future State, hath told us, that there too One Star differeth from another Star in glory.
For, though all the Righteous shall shine in the Kingdom of their Father, yet Saint Paul, in his discourse of the Resurrection and a Future State, hath told us, that there too One Star differeth from Another Star in glory.
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2. Secondly. The Favour shewed here to Them who were hired at the Eleventh hour, is no encouragement for any man's delaying his Repentance, no not one Moment.
2. Secondly. The Favour showed Here to Them who were hired At the Eleventh hour, is no encouragement for any Man's delaying his Repentance, no not one Moment.
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after peremptorily refusing to come in then, were called again, and received at the Eleventh. So that This does by no means come up to the Case of those obstinate and refrectory, those unperswadeable and incorrigible Wretches, in whose Ears the Instructions and holy Importunities of God are continually sounding;
After peremptorily refusing to come in then, were called again, and received At the Eleventh. So that This does by no means come up to the Case of those obstinate and refrectory, those unperswadeable and incorrigible Wretches, in whose Ears the Instructions and holy Importunities of God Are continually sounding;
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yet, considering the Condition of humane Nature, and the Uncertainty of Life, why should we not look upon Every hour as our Eleventh hour? Each invitation to our happiness, may be the last that ever will be made us.
yet, considering the Condition of humane Nature, and the Uncertainty of Life, why should we not look upon Every hour as our Eleventh hour? Each invitation to our happiness, may be the last that ever will be made us.
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In the mean while it would well become every one of us, frequently and seriously to apply to his own Case, what our Blessed Lord once said of himself, I must work the works of him that sent me,
In the mean while it would well become every one of us, frequently and seriously to apply to his own Case, what our Blessed Lord once said of himself, I must work the works of him that sent me,
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SERMON IV. THE PENITENT THIEF No Encouragement for a Death-bed Repentance. St. Luke XXIII. 42, 43. And he said unto Jesus, Lord, remember me, when thou comest into thy Kingdom.
SERMON IV. THE PENITENT THIEF No Encouragement for a Deathbed Repentance. Saint Lycia XXIII. 42, 43. And he said unto jesus, Lord, Remember me, when thou Comest into thy Kingdom.
and have that Encouragement, which it administers to Grievous, provided they be sincerely Penitent, Offenders, perverted into an occasion of dangerous Security to the Habitual and Negligent Sinners.
and have that Encouragement, which it administers to Grievous, provided they be sincerely Penitent, Offenders, perverted into an occasion of dangerous Security to the Habitual and Negligent Sinners.
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yet without flattering such in a false and unreasonable hope of finding God as easy to be reconciled to Them, who wilfully drive off the making their Peace with him till their last hour.
yet without flattering such in a false and unreasonable hope of finding God as easy to be reconciled to Them, who wilfully drive off the making their Peace with him till their last hour.
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when rightly understood, and equally weighed in all its Circumstances, is no reasonable ground for any man's deferring his Reformation one single hour;
when rightly understood, and equally weighed in all its circumstances, is no reasonable ground for any Man's deferring his Reformation one single hour;
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There are sundry Arguments fetch'd from Reason and Scripture, which, if men would have the Patience to attend to seriously and impartially, could not, one would think,
There Are sundry Arguments fetched from Reason and Scripture, which, if men would have the Patience to attend to seriously and impartially, could not, one would think,
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And I shall be satisfied with hoping, that when once the Sinner is beaten from this hold, the other Arguments usually produced to this purpose, will find him open to their force,
And I shall be satisfied with hoping, that when once the Sinner is beaten from this hold, the other Arguments usually produced to this purpose, will find him open to their force,
And here, that we may bring the Matter to as quick and as fair an Issue as is possible, I am content for the present (to give up some things, which yet perhaps, were I disposed to be tenacious, would not so easily be wrested from me;
And Here, that we may bring the Matter to as quick and as fair an Issue as is possible, I am content for the present (to give up Some things, which yet perhaps, were I disposed to be tenacious, would not so Easily be wrested from me;
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and) to allow the Pretensions for a Late and Death-bed Repentance, all the Advantages, which the Case before us can in any tolerable Construction furnish them with;
and) to allow the Pretensions for a Late and Deathbed Repentance, all the Advantages, which the Case before us can in any tolerable Construction furnish them with;
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1. First, Whereas some have thought it probable, that this Thief might have been guilty in One Fact only, which though the Laws of men take hold of, is yet in the Eye of God less offensive,
1. First, Whereas Some have Thought it probable, that this Thief might have been guilty in One Fact only, which though the Laws of men take hold of, is yet in the Eye of God less offensive,
may, by Virtue of the Gospel Covenant, promise themselves the same kind reception and full pardon for all the Sins though never so many, never so grievous, of their whole past profligate Life.
may, by Virtue of the Gospel Covenant, promise themselves the same kind reception and full pardon for all the Sins though never so many, never so grievous, of their Whole past profligate Life.
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and that, whatever it may appear, or be charitably hoped and supposed, yet in reality That is no Repentance, which does not prove its own Sincerity by a man's After-acts;
and that, whatever it may appear, or be charitably hoped and supposed, yet in reality That is no Repentance, which does not prove its own Sincerity by a Man's After-acts;
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Where Death then cuts off all Opportunities of giving such proofs, we cannot upon these terms, conclude a man hath not repented, from his not being able to give Us this Proof of his Repentance.
Where Death then cuts off all Opportunities of giving such proofs, we cannot upon these terms, conclude a man hath not repented, from his not being able to give Us this Proof of his Repentance.
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And I do not see how any Sinner, who will condescend to reason at all upon this Example, can pretend to carry it farther, in favour of a Death-bed Repentance, than I have now done.
And I do not see how any Sinner, who will condescend to reason At all upon this Exampl, can pretend to carry it farther, in favour of a Deathbed Repentance, than I have now done.
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Now Every one knows, that, in arguing from Precedents the strength of what we urge depends altogether upon the Resemblance of the Case we argue for, to that Other which we argue from.
Now Every one knows, that, in arguing from Precedents the strength of what we urge depends altogether upon the Resemblance of the Case we argue for, to that Other which we argue from.
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And if there be any disagreement between them, though but in One material Circumstance, the Former case cannot be admitted for a sufficient Rule or Warrant to the Latter.
And if there be any disagreement between them, though but in One material Circumstance, the Former case cannot be admitted for a sufficient Rule or Warrant to the Latter.
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Since therefore the Argument I am now upon is entirely Precedent and Example, and all I design is to overthrow the false Supports, which men, loath to break with their Sins till they can keep them no longer, have formed to themselves from this Instance of the Thief upon the Cross;
Since Therefore the Argument I am now upon is entirely Precedent and Exampl, and all I Design is to overthrow the false Supports, which men, loath to break with their Sins till they can keep them no longer, have formed to themselves from this Instance of the Thief upon the Cross;
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Thirdly, That it is equally Possible, nay indeed much more Probable, that, when we come to die, His Case may not be Ours, no not even in the very Disposition to repent.
Thirdly, That it is equally Possible, nay indeed much more Probable, that, when we come to die, His Case may not be Ours, no not even in the very Disposition to Repent.
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I. First, It deserves to be very attentively considered, That there are some Circumstances in the Case of this Penitent Thief, to which the Condition of no other man (but especially of no Christian, who deferrs his Repentance to a sick or dying Bed) can possibly be parallel.
I. First, It deserves to be very attentively considered, That there Are Some circumstances in the Case of this Penitent Thief, to which the Condition of no other man (but especially of no Christian, who defers his Repentance to a sick or dying Bed) can possibly be parallel.
Now in examining any of the surprising and unusual Acts of the Divine Mercy, we must be sure always to bring this Rule along with us, That Almighty God in the instances of his Love and Compassion is perfectly void of all that byass of Humour,
Now in examining any of the surprising and unusual Acts of the Divine Mercy, we must be sure always to bring this Rule along with us, That Almighty God in the instances of his Love and Compassion is perfectly void of all that bias of Humour,
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when we reflect, that the most equitable rule of proceeding, both with God and Man, is to regard the Intentions and Dispositions of the Persons concerned.
when we reflect, that the most equitable Rule of proceeding, both with God and Man, is to regard the Intentions and Dispositions of the Persons concerned.
And therefore we ought always to conclude, that He, to whose view these things lie open, hath sufficient motives which induce him to make a difference in favour of Some above Others.
And Therefore we ought always to conclude, that He, to whose view these things lie open, hath sufficient motives which induce him to make a difference in favour of some above Others.
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like the Labourers of the Eleventh hour, attain an equal reward with Them, who by a long, painful and constant Obedience, have born the burden and heat of the Day;
like the Labourers of the Eleventh hour, attain an equal reward with Them, who by a long, painful and constant obedience, have born the burden and heat of the Day;
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and fair Application of the Example now before us, it will be necessary to enquire very diligently into those good Dispositions of the Thief upon the Cross, which might reasonably be supposed to recommend him to Mercy, at his Death, notwithstanding the grievous Offences of his past wicked Life.
and fair Application of the Exampl now before us, it will be necessary to inquire very diligently into those good Dispositions of the Thief upon the Cross, which might reasonably be supposed to recommend him to Mercy, At his Death, notwithstanding the grievous Offences of his past wicked Life.
2. Secondly, We may discern in him a most vigorous and noble Faith. Such as confess'd our Lord in his lowest, most afflicted, and most ignominious Condition.
2. Secondly, We may discern in him a most vigorous and noble Faith. Such as confessed our Lord in his lowest, most afflicted, and most ignominious Condition.
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which even They who had enjoyed the honour and advantage of a Three-Year's Instruction and inseparable Conversation, never yet perfectly understood, and now utterly despaired of.
which even They who had enjoyed the honour and advantage of a Three-Year's Instruction and inseparable Conversation, never yet perfectly understood, and now utterly despaired of.
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None gave so ample a Testimony to the Blessed Jesus, because None had this peculiar Excellence, of giving it under so many disadvantagious and discouraging Circumstances.
None gave so ample a Testimony to the Blessed jesus, Because None had this peculiar Excellence, of giving it under so many disadvantageous and discouraging circumstances.
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And now with what Forehead, with what Colour can any Late or Death-bed Penitent pretend to draw this Example into a Precedent for his own Support and Advantage? What Affinity, what Shadow of Resemblance is there, between a man submitting to the first Impression,
And now with what Forehead, with what Colour can any Late or Deathbed Penitent pretend to draw this Exampl into a Precedent for his own Support and Advantage? What Affinity, what Shadow of Resemblance is there, between a man submitting to the First Impression,
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and One, who hath wilfully and industriously hardned his heart against all the Methods of Instruction and amendment? Between a Man accepting offers as soon as they were made;
and One, who hath wilfully and industriously hardened his heart against all the Methods of Instruction and amendment? Between a Man accepting offers as soon as they were made;
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and One, who hath run headily on a long and obstinate course of Wickedness, ridiculed Religion, cast God's Word behind him, quenched and grieved his Spirit,
and One, who hath run headily on a long and obstinate course of Wickedness, ridiculed Religion, cast God's Word behind him, quenched and grieved his Spirit,
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and esteemed it an instance of Gallantry, and Wit, and better Sense, to continue proof against all its motions and most sollicitous strivings with him for his Souls Good? Shall we be so unequal Judges in our own Case,
and esteemed it an instance of Gallantry, and Wit, and better Sense, to continue proof against all its motions and most solicitous strivings with him for his Souls Good? Shall we be so unequal Judges in our own Case,
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so exceedingly blind and corrupt Advocates for Sin, to bring this unexpected Honour paid to our Saviour in his lowest and most deserted State, to the wretched Level of those Men, who, notwithstanding his Resurrection from the Dead, and Exaltation in Glory;
so exceedingly blind and corrupt Advocates for since, to bring this unexpected Honour paid to our Saviour in his lowest and most deserted State, to the wretched Level of those Men, who, notwithstanding his Resurrection from the Dead, and Exaltation in Glory;
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and affront, despise and defy him, and will not be prevailed upon to confess and come into him, till they cannot hold out in dishonouring him any longer? The Thief acknowledged this King upon the Cross,
and affront, despise and defy him, and will not be prevailed upon to confess and come into him, till they cannot hold out in Dishonoring him any longer? The Thief acknowledged this King upon the Cross,
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Because there are in This case some Circumstances, to which that of no Christian, no not of any other Man in the World, ever were, or can be, parallel. I proceed now in the
Because there Are in This case Some circumstances, to which that of no Christian, no not of any other Man in the World, ever were, or can be, parallel. I proceed now in the
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II. Second place to shew, That, even in those parts of this Thief's Repentance, which are imitable by us, we cannot have the same Assurance of being pardoned and accepted.
II Second place to show, That, even in those parts of this Thief's Repentance, which Are imitable by us, we cannot have the same Assurance of being pardoned and accepted.
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But, allowing this to be possible, will it from thence follow, that we can be equally sure that we have actually attained to them? The sincerity of His Repentance is past a doubt,
But, allowing this to be possible, will it from thence follow, that we can be equally sure that we have actually attained to them? The sincerity of His Repentance is passed a doubt,
The Comforts of our Friends, The Judgment of our Spiritual Guides, who would fain think the best, whom a false Representation of our State may mislead in their Opinion,
The Comforts of our Friends, The Judgement of our Spiritual Guides, who would fain think the best, whom a false Representation of our State may mislead in their Opinion,
or Charity and Compassion may dispose to pass a more favourable Sentence than we deserve; More than these we cannot have, except the Testimonies of our own Breasts;
or Charity and Compassion may dispose to pass a more favourable Sentence than we deserve; More than these we cannot have, except the Testimonies of our own Breasts;
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Who can know it? And Who, the more he knows it, does not find still more reason to suspect it? Those, who argue for a late Repentance, place all the Efficacy of it in a Supposition;
Who can know it? And Who, the more he knows it, does not find still more reason to suspect it? Those, who argue for a late Repentance, place all the Efficacy of it in a Supposition;
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if God had pleased to take them away while they seem'd to be in a good mind, had left behind them such hopes of their happy Condition, that it would be thought uncharitable and unchristian to question it;
if God had pleased to take them away while they seemed to be in a good mind, had left behind them such hope's of their happy Condition, that it would be Thought uncharitable and unchristian to question it;
between the sorrow of the Penitent, and the amazement of his Fears, or the Melancholy of his Disease? These are so perplexed and intricate, that not only Others,
between the sorrow of the Penitent, and the amazement of his Fears, or the Melancholy of his Disease? These Are so perplexed and intricate, that not only Others,
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when he might have an absolute Certainty? Would We forego our Settlements, and abandon our selves to all the miseries of Want, by setting our whole Estate upon the hazard of an After-Game,
when he might have an absolute Certainty? Would We forego our Settlements, and abandon our selves to all the misery's of Want, by setting our Whole Estate upon the hazard of an After-Game,
nay of an Equal Chance, when we have it in our Choice to secure it against all the Power and Tyranny of Fortune? Yet thus and infinitely worse does every one, that hears me this day, play the fool, who ventures his Soul and Eternity upon a future or dying Repentance, the success of which can never be proved to him,
nay of an Equal Chance, when we have it in our Choice to secure it against all the Power and Tyranny of Fortune? Yet thus and infinitely Worse does every one, that hears me this day, play the fool, who ventures his Soul and Eternity upon a future or dying Repentance, the success of which can never be proved to him,
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while yet he may effectually and infallibly insure both by a speedy and present Repentance, which by producing worthy fruits will demonstrate its own sincerity, and prove its self.
while yet he may effectually and infallibly insure both by a speedy and present Repentance, which by producing worthy fruits will demonstrate its own sincerity, and prove its self.
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for my last, and most mortifying Consideration of all, is III. Thirdly, That it is not only equally Possible, but highly Probable indeed, that when we come to dye, We may not be like this Thief upon the Cross, no not so much as in the Disposition and very Desire to repent.
for my last, and most mortifying Consideration of all, is III. Thirdly, That it is not only equally Possible, but highly Probable indeed, that when we come to die, We may not be like this Thief upon the Cross, no not so much as in the Disposition and very Desire to Repent.
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as manifest instances of God's forsaking Men at their last hour, as this Man's acknowledging and praying to him can possibly be of their being converted and accepted at their last hour? The Examples of each kind make the matter equal,
as manifest instances of God's forsaking Men At their last hour, as this Man's acknowledging and praying to him can possibly be of their being converted and accepted At their last hour? The Examples of each kind make the matter equal,
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That it shall be increased to them who use it diligently, but taken away from such as neglect and abuse the precious Talent, committed to their Improvement.
That it shall be increased to them who use it diligently, but taken away from such as neglect and abuse the precious Talon, committed to their Improvement.
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And, if these be the Measures God hath fixed to himself, how can Those Men promise themselves any Safety, who have all along rejected the only Instrument of their Recovery? who have defied the Laws,
And, if these be the Measures God hath fixed to himself, how can Those Men promise themselves any Safety, who have all along rejected the only Instrument of their Recovery? who have defied the Laws,
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or Sickness, had rendred them incapable of doing the Devil's Drudgery? St. Paul hath read such People's destiny, by telling them ( Rom. II. 4. 5.) that they who despise the riches of his mercy,
or Sickness, had rendered them incapable of doing the Devil's Drudgery? Saint Paul hath read such People's destiny, by telling them (Rom. II 4. 5.) that they who despise the riches of his mercy,
and forbearance, and long-sufferings, and do not consider, that the Goodness of God leads to Repentance, treasure up to themselves wrath against the day of wrath.
and forbearance, and long-sufferings, and do not Consider, that the goodness of God leads to Repentance, treasure up to themselves wrath against the day of wrath.
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And They, who so pertinaciously chuse damnation, make too bold with God, when they look for miraculous and extraordinary Methods, to prevent their inheriting the portion of their Perverse Folly,
And They, who so pertinaciously choose damnation, make too bold with God, when they look for miraculous and extraordinary Methods, to prevent their inheriting the portion of their Perverse Folly,
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But neither This, nor any Other passage of Scripture that I know of, furnishes One single instance which comes up to the Case of common Christians, by shewing us a Man rejecting and living impenitent under, the means of Grace,
But neither This, nor any Other passage of Scripture that I know of, furnishes One single instance which comes up to the Case of Common Christians, by showing us a Man rejecting and living impenitent under, the means of Grace,
Thus it teaches us, that no Impurities of Life, though never so foul, No Crimes though never so black, never so numerous, shut us out from Mercy, provided we sincerely repent;
Thus it Teaches us, that no Impurities of Life, though never so foul, No Crimes though never so black, never so numerous, shut us out from Mercy, provided we sincerely Repent;
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but, as to actual Repentance it self, and such Grace being extended to those when they come to death's door, who have been headstrong and habitual Sinners all their days;
but, as to actual Repentance it self, and such Grace being extended to those when they come to death's door, who have been headstrong and habitual Sinners all their days;
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After this, would the Time and Your Patience admit me, I might hope to make some good Impression, by representing to You, The Unfitness of a Sick Bed or infirm Years for so long and laborious a Work as true Repentance is;
After this, would the Time and Your Patience admit me, I might hope to make Some good Impression, by representing to You, The Unfitness of a Sick Bed or infirm years for so long and laborious a Work as true Repentance is;
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as You would secure peace of Conscience, the favour of God, and those comfortable prospects of bliss, which alone can support your drooping Spirits when all worldly comforts forsake You;
as You would secure peace of Conscience, the favour of God, and those comfortable prospects of bliss, which alone can support your drooping Spirits when all worldly comforts forsake You;
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But why do I call it Mine? 'Tis the Apostle's Advices, and most excellent and pathetical Exhortations those are, To day, while it is called To Day, harden not your hearts, Take heed lest there be in any of you an evil heart of unbelief;
But why do I call it Mine? It's the Apostle's Advices, and most excellent and pathetical Exhortations those Are, To day, while it is called To Day, harden not your hearts, Take heed lest there be in any of you an evil heart of unbelief;
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None are more useful, none better qualified for success, than Those, which a prudent and considerate Reader may draw, from the Examples of eminent Saints recorded there.
None Are more useful, none better qualified for success, than Those, which a prudent and considerate Reader may draw, from the Examples of eminent Saints recorded there.
Not only by those shining Graces and Virtues, that exalted Piety, and unshaken Perseverance, which ought to provoke our Zeal and encourage our Imitation:
Not only by those shining Graces and Virtues, that exalted Piety, and unshaken Perseverance, which ought to provoke our Zeal and encourage our Imitation:
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Of this latter sort is the Instance now before us, concerning St. Peter, whose Denial of our Saviour all the four Evangelists have given us a large and particular account of;
Of this latter sort is the Instance now before us, Concerning Saint Peter, whose Denial of our Saviour all the four Evangelists have given us a large and particular account of;
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But because we shall be better able to make a right Judgment of his Repentance, when we have first considered the nature of the Crime that occasioned it;
But Because we shall be better able to make a right Judgement of his Repentance, when we have First considered the nature of the Crime that occasioned it;
And here I cannot think it necessary to employ my own Pains or your Patience, in any Critical Niceties, which may tend to reconcile those seeming Differences between the several Gospels, in some Circumstances relating to this Affair;
And Here I cannot think it necessary to employ my own Pains or your Patience, in any Critical Niceties, which may tend to reconcile those seeming Differences between the several Gospels, in Some circumstances relating to this Affair;
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He denied Christ, He did it to avoid being thought one of his Disciples, by the Servants of the High-Priest, He persisted in that Denial, He repeated and strengthened it with the Solemnity of Oaths and Curses:
He denied christ, He did it to avoid being Thought one of his Disciples, by the Servants of the High-Priest, He persisted in that Denial, He repeated and strengthened it with the Solemnity of Oaths and Curses:
And therefore I shall make it my endeavour, I. First. To represent to you St. Peter 's Fall, with the most remarkable Circumstances and Aggravations attending it.
And Therefore I shall make it my endeavour, I First. To represent to you Saint Peter is Fallen, with the most remarkable circumstances and Aggravations attending it.
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1. And here, First of all, it was undoubtedly one great Aggravation of this Fault, to have been committed by St. Peter. A Person, who had enjoyed the Benefit of a long and familiar Conversation with his Master;
1. And Here, First of all, it was undoubtedly one great Aggravation of this Fault, to have been committed by Saint Peter. A Person, who had enjoyed the Benefit of a long and familiar Conversation with his Master;
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Who had not only heard the many excellent Instructions delivered to the Multitudes, which upon all occasions flocked together in great Numbers, to be taught by him;
Who had not only herd the many excellent Instructions Delivered to the Multitudes, which upon all occasions flocked together in great Numbers, to be taught by him;
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but who, in private Conferences, had been let in to a more full and distinct Understanding of those Mysteries, which for wise Reasons had been exprest to the promiscuous Crowd of Hearers in Terms sometimes ambiguous and dark.
but who, in private Conferences, had been let in to a more full and distinct Understanding of those Mysteres, which for wise Reasons had been expressed to the promiscuous Crowd of Hearers in Terms sometime ambiguous and dark.
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A Person, who, besides the infinite Miracles wrought publickly in Confirmation of the Truth, had been admitted to be an Eye-Witness of such as more clearly and immediately gave Testimony to his Lord's Divine Nature and Authority.
A Person, who, beside the infinite Miracles wrought publicly in Confirmation of the Truth, had been admitted to be an Eyewitness of such as more clearly and immediately gave Testimony to his Lord's Divine Nature and authority.
that Honour and Glory which Jesus received from God the Father, when there came such a voice to him from the excellent Glory, This is my beloved Son, in whom I am well pleased.
that Honour and Glory which jesus received from God the Father, when there Come such a voice to him from the excellent Glory, This is my Beloved Son, in whom I am well pleased.
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A Person so advanced in Knowledge, as to make that early Confession of his being the Christ the Son of God, for which he received a particular Blessing and Commendation.
A Person so advanced in Knowledge, as to make that early Confessi of his being the christ the Son of God, for which he received a particular Blessing and Commendation.
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A Person, who had been fore-warned of the extreme Peril of denying this Master, and told in very solemn manner that Whosoever should be ashamed of Him and his words in that adulterous and sinful Generation, and for such Shame should decline the confessing him before men;
A Person, who had been forewarned of the extreme Peril of denying this Master, and told in very solemn manner that Whosoever should be ashamed of Him and his words in that adulterous and sinful Generation, and for such Shame should decline the confessing him before men;
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A Person, who in a due Sense of all this, had that very Evening professed himself ready to go with him both into Prison and to Death, who seemed to take it ill, that he might not bear him Company in all the painful steps of his Passion;
A Person, who in a due Sense of all this, had that very Evening professed himself ready to go with him both into Prison and to Death, who seemed to take it ill, that he might not bear him Company in all the painful steps of his Passion;
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And yet, Notwithstanding all this Knowledge and former Conviction, Notwithstanding such warning, and long experience, Notwithstanding all his boasted firmness of mind,
And yet, Notwithstanding all this Knowledge and former Conviction, Notwithstanding such warning, and long experience, Notwithstanding all his boasted firmness of mind,
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This very St. Peter fell off in time of Tryal, and denied and disclaimed all relation to, all knowledge of, that very Jesus. In all these respects then, the fault must needs be more heinous in St. Peter, than it would have been in any other Common Man;
This very Saint Peter fell off in time of Trial, and denied and disclaimed all Relation to, all knowledge of, that very jesus. In all these respects then, the fault must needs be more heinous in Saint Peter, than it would have been in any other Common Man;
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because it is a known and obvious Rule of Justice, that a Man's Guilt in any case is to be measured in proportion to his advantages of doing better, the Resolutions that he will,
Because it is a known and obvious Rule of justice, that a Man's Gilded in any case is to be measured in proportion to his advantages of doing better, the Resolutions that he will,
Had the Extremity, by which he was driven to it, been some sudden startling Accident, of which he had received no warning, could not have entertained any reasonable expectation,
Had the Extremity, by which he was driven to it, been Some sudden startling Accident, of which he had received no warning, could not have entertained any reasonable expectation,
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Because This was a matter, which our Lord had so often foretold should certainly be; and so earnestly enjoyned all his Disciples to look and to prepare for.
Because This was a matter, which our Lord had so often foretold should Certainly be; and so earnestly enjoined all his Disciples to look and to prepare for.
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That they must follow their Master, in his Sufferings no less than in his Virtues: That they should be brought before Kings, and Rulers, and Synagogues for his Name's sake;
That they must follow their Master, in his Sufferings no less than in his Virtues: That they should be brought before Kings, and Rulers, and Synagogues for his Name's sake;
and He, who just before had withstood a band of armed men, is now so terrified with the impertinent Jealousies of a few insignificant Servants, and a poor silly Maid;
and He, who just before had withstood a band of armed men, is now so terrified with the impertinent Jealousies of a few insignificant Servants, and a poor silly Maid;
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Whether Curiosity, or Affection rather, drew him to the High Priest's Palace, that he might see the End, it is certain this unseasonable Officiousness placed him in the way of a Danger, which by his Absence might have been avoided.
Whither Curiosity, or Affection rather, drew him to the High Priest's Palace, that he might see the End, it is certain this unseasonable Officiousness placed him in the Way of a Danger, which by his Absence might have been avoided.
and used such Forms and such Solemnity, to get a most notorious Falshood believed, as were not lawful for him to have recourse to, in Confirmation of the Truth it self.
and used such Forms and such Solemnity, to get a most notorious Falsehood believed, as were not lawful for him to have recourse to, in Confirmation of the Truth it self.
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And what could be more dreadful, than thus to call God as a Witness, and to imprecate his Judgment upon his own head, in a thing so utterly false? A thing, which he should have been so far from delivering himself from the Suspicion of;
And what could be more dreadful, than thus to call God as a Witness, and to imprecate his Judgement upon his own head, in a thing so utterly false? A thing, which he should have been so Far from delivering himself from the Suspicion of;
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All which I have thus represented before you, as the Evangelists themselves have done to the whole World, not with any envvious design of lessening your Esteem for this glorious Saint,
All which I have thus represented before you, as the Evangelists themselves have done to the Whole World, not with any envvious Design of lessening your Esteem for this glorious Saint,
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For, What a lamentable instance is there now before our Eyes, of one of the Greatest men that ever was, falling in the most scandalous manner? Who shall hereafter dare to depend upon the highest degree of Knowledge,
For, What a lamentable instance is there now before our Eyes, of one of the Greatest men that ever was, falling in the most scandalous manner? Who shall hereafter Dare to depend upon the highest degree of Knowledge,
when One so wise, so perfectly satisfied in the Christian Truth, was yet, in despight of the fullest Convictions of his own Conscience, driven to deny and abjure the Lord that taught, the Lord that bought him? Who may presume upon his best Resolutions,
when One so wise, so perfectly satisfied in the Christian Truth, was yet, in despite of the Fullest Convictions of his own Conscience, driven to deny and abjure the Lord that taught, the Lord that bought him? Who may presume upon his best Resolutions,
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when He, who declared so firm a purpose of adhering to Jesus, notwithstanding any Terrours or Afflictions that could possibly befall him for such Perseverance, did yet within a few hours so premptorily,
when He, who declared so firm a purpose of adhering to jesus, notwithstanding any Terrors or Afflictions that could possibly befall him for such Perseverance, did yet within a few hours so premptorily,
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and was stedfastly determined in his own Breast, and thought himself sufficient, to make good to the uttermost, what he with so much Piety and Affection intended and professed.
and was steadfastly determined in his own Breast, and Thought himself sufficient, to make good to the uttermost, what he with so much Piety and Affection intended and professed.
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nay, who are Men not near so well appointed as He, for this Spiritual Combat? For We have all the same Principle of Corruption to betray us, the same Passions to bear us down;
nay, who Are Men not near so well appointed as He, for this Spiritual Combat? For We have all the same Principle of Corruption to betray us, the same Passion to bear us down;
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but very Few of Us, (it is to be feared) have the same Knowledge and Wisdom, the same Courage and Resolution, the same Zeal and entire Love for our Master, that He had, to oppose against the Tryals, which make head against us.
but very Few of Us, (it is to be feared) have the same Knowledge and Wisdom, the same Courage and Resolution, the same Zeal and entire Love for our Master, that He had, to oppose against the Trials, which make head against us.
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So effectually did his own Experience teach Him, and so seasonably hath he admonished Us, that They who are kept unto Salvation are kept through Faith, and by the Power of God.
So effectually did his own Experience teach Him, and so seasonably hath he admonished Us, that They who Are kept unto Salvation Are kept through Faith, and by the Power of God.
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That we labour, as much as may be, to subdue our Passions, and even, when we seem to have them in most absolute Subjection, that we provoke them not to rise in Rebellion against us:
That we labour, as much as may be, to subdue our Passion, and even, when we seem to have them in most absolute Subjection, that we provoke them not to rise in Rebellion against us:
The Conduct of a Wise and Good Christian is like that of a Peaceable Prince, who gets himself Glory by maintaining his own Territories in Quiet and good Order, rather than by affecting to enlarge them at the expence of Blood and Treasure;
The Conduct of a Wise and Good Christian is like that of a Peaceable Prince, who gets himself Glory by maintaining his own Territories in Quiet and good Order, rather than by affecting to enlarge them At the expense of Blood and Treasure;
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When the Providence of God brings Tryals upon us, (Which it does when our Prayers and Prudence cannot prevent them) We may reasonably hope, that this Grace will be magnified, in our rescue from Difficulties of his own sending.
When the Providence of God brings Trials upon us, (Which it does when our Prayers and Prudence cannot prevent them) We may reasonably hope, that this Grace will be magnified, in our rescue from Difficulties of his own sending.
But when Men break their Ranks, and, without Orders from their Commander, will needs march up as it were to the mouth of a loaded Cannon, by turning their own Tempters;
But when Men break their Ranks, and, without Order from their Commander, will needs march up as it were to the Mouth of a loaded Cannon, by turning their own Tempters;
And whatever Expectations these Men may cherish of God's Assistance in such Cases, they are not the Effects of a vigorous Faith and well grounded Trust,
And whatever Expectations these Men may cherish of God's Assistance in such Cases, they Are not the Effects of a vigorous Faith and well grounded Trust,
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3. Thirdly, The Wariness I have been advising to keep aloof from Temptation may yet be farther inforced, by considering, from this Instance of the Apostle before us,
3. Thirdly, The Wariness I have been advising to keep aloof from Temptation may yet be farther enforced, by considering, from this Instance of the Apostle before us,
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And, having gone too far to retreat with Honour or Safety, endeavour to disengage themselves by more grievous and obstinate degrees of Sin. There is not in the whole World a more abandoned Wretch,
And, having gone too Far to retreat with Honour or Safety, endeavour to disengage themselves by more grievous and obstinate Degrees of Sin. There is not in the Whole World a more abandoned Wretch,
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And This is very observable, as in all other cases, so particularly in the case of Lying, which comes nearest to St. Peter 's in my Text. How confidently men will stand in defence of Falshood,
And This is very observable, as in all other cases, so particularly in the case of Lying, which comes nearest to Saint Peter is in my Text. How confidently men will stand in defence of Falsehood,
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and how quickly this settles into a habit of Falshood till they seem at last to have lost and laid aside all regard to Honesty and Truth, the Checks of Conscience,
and how quickly this settles into a habit of Falsehood till they seem At last to have lost and laid aside all regard to Honesty and Truth, the Checks of Conscience,
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For, besides the great Offence which lying Excuses are to Almighty God, every Master, or Person with whom we have to deal, cannot but think the Fault and Provocation doubled by this means.
For, beside the great Offence which lying Excuses Are to Almighty God, every Master, or Person with whom we have to deal, cannot but think the Fault and Provocation doubled by this means.
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4. Fourthly, From hence we may be able to satisfy our selves of the Wisdom and Goodness of God, in causing the Faults and Infirmities of his Saints, to be recorded in Holy Scripture,
4. Fourthly, From hence we may be able to satisfy our selves of the Wisdom and goodness of God, in causing the Faults and Infirmities of his Saints, to be recorded in Holy Scripture,
For What is true Faith and true Grace, if that Confession of St. Peter did not shew it, which our Lord so highly commended, declared he would build his Church upon,
For What is true Faith and true Grace, if that Confessi of Saint Peter did not show it, which our Lord so highly commended, declared he would built his Church upon,
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if the obstinate repeated denying, and abjuring of Christ be not? These Instances therefore of such Worthies miscarrying so grosly ring in our Ears those Admonitions of St. Paul, Be not high-minded but fear,
if the obstinate repeated denying, and abjuring of christ be not? These Instances Therefore of such Worthies miscarrying so grossly ring in our Ears those Admonitions of Saint Paul, Be not High-minded but Fear,
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and Let Him that thinketh he standeth take heed lest he fall, and If a man be overtaken in a Fault, restore such a one with the Spirit of Meekness considering thy self, lest thou also be tempted.
and Let Him that Thinketh he Stands take heed lest he fallen, and If a man be overtaken in a Fault, restore such a one with the Spirit of Meekness considering thy self, lest thou also be tempted.
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And, as they admonish, so do they comfort us too, by shewing, that God does not utterly cast off his Servants, no not when they offend very grievously and scandalously.
And, as they admonish, so do they Comfort us too, by showing, that God does not utterly cast off his Servants, no not when they offend very grievously and scandalously.
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Let us remember, that there are several ways of denying God and Christ, and St. Paul expresly says, They do it in works and in effect, who do not live according to what they believe.
Let us Remember, that there Are several ways of denying God and christ, and Saint Paul expressly Says, They do it in works and in Effect, who do not live according to what they believe.
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FROM these Words I proposed to treat of Two General Heads. I. First, St. Peter 's Fall, which is implyed and referred to in the Text, and II. Secondly, His Repentance, which is expresly contained in it.
FROM these Words I proposed to Treat of Two General Heads. I. First, Saint Peter is Fallen, which is employed and referred to in the Text, and II Secondly, His Repentance, which is expressly contained in it.
and then drawing from this Example such Reflections as are proper to the Occasion, and may be useful to all Christians in general, More especially to Such, whose unhappy Engagements in a sinful Course have rendred a very deep and solemn Repentance necessary,
and then drawing from this Exampl such Reflections as Are proper to the Occasion, and may be useful to all Christians in general, More especially to Such, whose unhappy Engagements in a sinful Course have rendered a very deep and solemn Repentance necessary,
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Which, though not all expressed in the words before us, yet are to be gathered plainly, from the Relations which the other Evangelists have left us concerning this Matter.
Which, though not all expressed in the words before us, yet Are to be gathered plainly, from the Relations which the other Evangelists have left us Concerning this Matter.
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And Peter then remembred the word of the Lord, &c. So that this Glance of our Lord upon St. Peter falling in so seasonably with that Crowing of the Cock, awakened his mind,
And Peter then remembered the word of the Lord, etc. So that this Glance of our Lord upon Saint Peter falling in so seasonably with that Crowing of the Cock, awakened his mind,
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Without entring into the Dispute, what may be the properest Interpretation of those words by which St. Mark hath described this Action, it is sufficiently manifest, that St. Peter 's Reflection upon what he had done produced in him this Sorrow,
Without entering into the Dispute, what may be the properest Interpretation of those words by which Saint Mark hath described this Actium, it is sufficiently manifest, that Saint Peter is Reflection upon what he had done produced in him this Sorrow,
The inward Horrours of his mind expressing themselves by the abundance of his Tears, and all other Marks of bitter Remorse, which we can suppose his Condition to require, or be capable of.
The inward Horrors of his mind expressing themselves by the abundance of his Tears, and all other Marks of bitter Remorse, which we can suppose his Condition to require, or be capable of.
And what greater Indignity could St. Peter put upon his Lord, than thus to disown and abjure him? What greater Kindness could our Lord shew to this revolting ungrateful Man,
And what greater Indignity could Saint Peter put upon his Lord, than thus to disown and abjure him? What greater Kindness could our Lord show to this revolting ungrateful Man,
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than, by the silent but significant Rebuke of his Eye cast that way, so opportunely to call him back to himself? And what could cut St. Peter more to the quick,
than, by the silent but significant Rebuke of his Eye cast that Way, so opportunely to call him back to himself? And what could Cut Saint Peter more to the quick,
though not mentioned here, yet is abundantly evident from other Passages of the New Testament) and that is, the Thorough Change wrought in St. Peter by this Godly Sorrow;
though not mentioned Here, yet is abundantly evident from other Passages of the New Testament) and that is, the Thorough Change wrought in Saint Peter by this Godly Sorrow;
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and the ample Amends he afterwards made for all the Dishonour this Denial of Christ could possibly reflect upon Himself, his Master, or the Christian Religion.
and the ample Amends he afterwards made for all the Dishonour this Denial of christ could possibly reflect upon Himself, his Master, or the Christian Religion.
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He put himself forward on the Day of Pentecost, and, with undaunted Zeal, asserted the Resurrection and Divinity of that Saviour, whom he had formerly denied.
He put himself forward on the Day of Pentecost, and, with undaunted Zeal, asserted the Resurrection and Divinity of that Saviour, whom he had formerly denied.
He maintained his Point against the Jewish Rulers, despised their Rebukes and angry Menaces, and plainly told them, that God was to be obeyed rather than Men, and therefore whatever it cost him, He could not forbid himself, publickly declaring the Truths which he had seen and heard.
He maintained his Point against the Jewish Rulers, despised their Rebukes and angry Menaces, and plainly told them, that God was to be obeyed rather than Men, and Therefore whatever it cost him, He could not forbid himself, publicly declaring the Truths which he had seen and herd.
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He strengthened the Brethren by his resolute Behaviour, led them on bravely, and took all possible care to keep them from shrinking at the Terrours of Persecution.
He strengthened the Brothers by his resolute Behaviour, led them on bravely, and took all possible care to keep them from shrinking At the Terrors of Persecution.
He persisted in his preaching, and when the Enemies of the Faith were not to be reasoned out of their malice, most willingly offered his Person to scourging and Imprisonment;
He persisted in his preaching, and when the Enemies of the Faith were not to be reasoned out of their malice, most willingly offered his Person to scourging and Imprisonment;
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rejoycing that he was counted worthy to suffer shame for the once abjured Name of Jesus: He was the Mark of Envy and Rage, singled out by Herod for a Sacrifice, that would above all others content the Jews; And therefore was intended to gratify their Spight, by making his Death add to the Triumphs and solemn Rejoycings of their Passover.
rejoicing that he was counted worthy to suffer shame for the once abjured Name of jesus: He was the Mark of Envy and Rage, singled out by Herod for a Sacrifice, that would above all Others content the jews; And Therefore was intended to gratify their Spite, by making his Death add to the Triumphos and solemn Rejoicings of their Passover.
And we should not have done right to St. Peter in handling the Case now before us, should these last and Finishing Scenes of his Life have been omitted.
And we should not have done right to Saint Peter in handling the Case now before us, should these last and Finishing Scenes of his Life have been omitted.
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I thought my self bound to set before you some of those Instances, which the Holy Ghost hath left upon Record, of the Efficacy and Sincerity of this Man's Repentance.
I Thought my self bound to Set before you Some of those Instances, which the Holy Ghost hath left upon Record, of the Efficacy and Sincerity of this Man's Repentance.
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The making some Reflections upon St. Peter 's Repentance, of which all Christian's may profit themselves, who read and consider it with serious and due Attention.
The making Some Reflections upon Saint Peter is Repentance, of which all Christian's may profit themselves, who read and Consider it with serious and due Attention.
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1. And First, From the Consideration of this Instance before us, it will be no hard matter to possess our minds with a right Notion of the Promises of God to Good Men, with regard to Temptations.
1. And First, From the Consideration of this Instance before us, it will be no hard matter to possess our minds with a right Notion of the Promises of God to Good Men, with regard to Temptations.
but thinks it sufficient Encouragement, that, if through the Infirmity of our Corrupt Nature, and the Violence of our Temptations, we happen to be overcome and fall into Sin, his Grace shall not be wanting to raise us again by Repentance.
but thinks it sufficient Encouragement, that, if through the Infirmity of our Corrupt Nature, and the Violence of our Temptations, we happen to be overcome and fallen into since, his Grace shall not be wanting to raise us again by Repentance.
The Distemper in its own Nature was Mortal, but, by the Power, and Skill, and timely Application of his Spiritual Physician, it received a perfect Cure.
The Distemper in its own Nature was Mortal, but, by the Power, and Skill, and timely Application of his Spiritual physician, it received a perfect Cure.
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More serviceable to the Glory of God and his Grace; and More beneficial to Religion in general, than if Good Men had never been tempted, or never fallen at all.
More serviceable to the Glory of God and his Grace; and More beneficial to Religion in general, than if Good Men had never been tempted, or never fallen At all.
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An Errour, in all Appearance, chiefly owing to the mistaken Interpretation of two Texts to the Hebrews, which have created great perplexity to ignorant and unwary Souls.
an Error, in all Appearance, chiefly owing to the mistaken Interpretation of two Texts to the Hebrews, which have created great perplexity to ignorant and unwary Souls.
Now for a right Understanding of these Passages, we are to observe these Three things. 1. First, That the Scripture often expresses that by Impossible which is extreamly difficult:
Now for a right Understanding of these Passages, we Are to observe these Three things. 1. First, That the Scripture often Expresses that by Impossible which is extremely difficult:
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But that This is not to be so strictly taken, as if the Christian Dispensation had made no Provision for even such neither, is evident from that Argument, whereby the same Apostle proves the Excellence of Ours, above the Levitical Institution.
But that This is not to be so strictly taken, as if the Christian Dispensation had made no Provision for even such neither, is evident from that Argument, whereby the same Apostle Proves the Excellence of Ours, above the Levitical Institution.
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For which reason they are branded with the Titles of Adversaries, and such as crucify the Son of God afresh, trample him under foot, count the blood of the Covenant an unholy thing,
For which reason they Are branded with the Titles of Adversaries, and such as crucify the Son of God afresh, trample him under foot, count the blood of the Covenant an unholy thing,
For Faith is the indispensable Condition of Pardon, All that believe are justified, says St. Paul; But this Faith They have renounced and disclaimed;
For Faith is the indispensable Condition of Pardon, All that believe Are justified, Says Saint Paul; But this Faith They have renounced and disclaimed;
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and consequently are not within the Covenant, nor under the Influence of Grace, or the Possibility of Benefit from the Sacrifice of that Blood, which they esteem Common and no Sacrifice at all. But the Case is far otherwise with Them, who are engaged in a sinful Course,
and consequently Are not within the Covenant, nor under the Influence of Grace, or the Possibility of Benefit from the Sacrifice of that Blood, which they esteem Common and no Sacrifice At all. But the Case is Far otherwise with Them, who Are engaged in a sinful Course,
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Had he been cool, and sedate, and perfectly at his own disposal, we should have seen him quite another Man. And therefore Jesus had a kind reproving look in store for Him,
Had he been cool, and sedate, and perfectly At his own disposal, we should have seen him quite Another Man. And Therefore jesus had a kind reproving look in store for Him,
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His only Temptation was the Naughtiness and sordid Covetousness of his own mind; His Wickedness was a Work of Deliberation and long Contrivance, and solemn Debate;
His only Temptation was the Naughtiness and sordid Covetousness of his own mind; His Wickedness was a Work of Deliberation and long Contrivance, and solemn Debate;
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and to have been what our Lord calls him, a Devil. And accordingly, The Regret he afterwards felt, seems rather to have been the effect of Confusion, and Rage; than any godly Relenting;
and to have been what our Lord calls him, a devil. And accordingly, The Regret he afterwards felt, seems rather to have been the Effect of Confusion, and Rage; than any godly Relenting;
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the Agonies of Frenzy, and Amazement, and Despair, which are most distant things in the World from that sober and regular Sorrow, which worketh Repentance unto Salvation not to be repented of.
the Agonies of Frenzy, and Amazement, and Despair, which Are most distant things in the World from that Sobrium and regular Sorrow, which works Repentance unto Salvation not to be repented of.
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For, though the case of every wilful, no nor of every habitual Sinner, be not so desperate as that of Judas; Yet we may from hence be sensible, that where men offend with a high hand,
For, though the case of every wilful, no nor of every habitual Sinner, be not so desperate as that of Judas; Yet we may from hence be sensible, that where men offend with a high hand,
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And therefore David very wisely prays to be kept from presumptuous Sins, lest they should get the Dominion over him, and calls these the Great Offence, such as is most displeasing to Almighty God,
And Therefore David very wisely prays to be kept from presumptuous Sins, lest they should get the Dominion over him, and calls these the Great Offence, such as is most displeasing to Almighty God,
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and a Contempt of our Duty? Certainly the least we can think fit in such wretched Circumstances, is to take good heed, that none of those Qualifications be wanting, in Our Repentance, which rendred that of St. Peter 's so successful.
and a Contempt of our Duty? Certainly the least we can think fit in such wretched circumstances, is to take good heed, that none of those Qualifications be wanting, in Our Repentance, which rendered that of Saint Peter is so successful.
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By the Outward Call I mean, such as the Preaching of the Word ▪ the Advice of our Friends, the Reproofs of those in Authority, the merciful or the severe Dispensations of Providence, inviting or driving men to better Courses.
By the Outward Call I mean, such as the Preaching of the Word ▪ the advice of our Friends, the Reproofs of those in authority, the merciful or the severe Dispensations of Providence, inviting or driving men to better Courses.
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so these Outward Calls are very often unsuccessful, because not seconded and sent home by that Grace of God, which alone can give them power to prevail for our Reformation.
so these Outward Calls Are very often unsuccessful, Because not seconded and sent home by that Grace of God, which alone can give them power to prevail for our Reformation.
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For what reasons God vouchsafes this Inward Call to Some and not to Others, who all partake equally of the Outward Call, is best known to • … s own Infinite Wisdom.
For what Reasons God vouchsafes this Inward Call to some and not to Others, who all partake equally of the Outward Call, is best known to • … s own Infinite Wisdom.
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This is sufficient for my present purpose, that the raising men dead in trespasses and Sins, and quickening them with a Principle of Spiritual and new Life, are described by St. Paul, as Miracles, which nothing less than Almighty Power can do.
This is sufficient for my present purpose, that the raising men dead in Trespasses and Sins, and quickening them with a Principle of Spiritual and new Life, Are described by Saint Paul, as Miracles, which nothing less than Almighty Power can do.
And therefore, when we feel any Desires and Tendencies to lead better Lives, and forsake our old Sins, let us be sure to lay the first Foundation of our Repentance in Humility.
And Therefore, when we feel any Desires and Tendencies to led better Lives, and forsake our old Sins, let us be sure to lay the First Foundation of our Repentance in Humility.
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but, meekly and with all due Thankfulness, acknowledging in the Language of the same St. Paul; that we are not able of our selves so much as to think one good thought, and that it is God alone who worketh in us both to will and to do of his good pleasure;
but, meekly and with all due Thankfulness, acknowledging in the Language of the same Saint Paul; that we Are not able of our selves so much as to think one good Thought, and that it is God alone who works in us both to will and to do of his good pleasure;
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that by the Grace of God we are what we are, and that it lies upon Us to take great care, that his Grace, which is bestowed upon us, be not in vain. To which purpose,
that by the Grace of God we Are what we Are, and that it lies upon Us to take great care, that his Grace, which is bestowed upon us, be not in vain. To which purpose,
He was no sooner made sensible of his fault, but immediately he left the Scene of his Wickedness, broke loose from the Company, that had drawn him into it,
He was no sooner made sensible of his fault, but immediately he left the Scene of his Wickedness, broke lose from the Company, that had drawn him into it,
Or (if that cannot be) so carefully watched, so cautiously used, that all the Approaches and Passes may be guarded and blocked up, where the Tempter hath used,
Or (if that cannot be) so carefully watched, so cautiously used, that all the Approaches and Passes may be guarded and blocked up, where the Tempter hath used,
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And This is a thing that will admit of no delay, because the continuing to cherish and approve our Sins is the same thing in effect with committing them over again.
And This is a thing that will admit of no Delay, Because the Continuing to cherish and approve our Sins is the same thing in Effect with committing them over again.
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And God, who judges us according to the Bent of our Wills, and measures the Good or Evil we do, by the Degrees of Love or Hatred we bear to Him and Religion, knows very well, that They who put off their Repentance to a further day, are still in the Gall of Bitterness and the Bond of Iniquity.
And God, who judges us according to the Bent of our Wills, and measures the Good or Evil we do, by the Degrees of Love or Hatred we bear to Him and Religion, knows very well, that They who put off their Repentance to a further day, Are still in the Gall of Bitterness and the Bound of Iniquity.
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3. Thirdly, The Bitterness of St. Peter 's Weeping instructs us, how necessary and how Essicacious a branch of Repentance it is, to be deeply and heartily sorry for our Sins.
3. Thirdly, The Bitterness of Saint Peter is Weeping instructs us, how necessary and how Essicacious a branch of Repentance it is, to be deeply and heartily sorry for our Sins.
For which reason the broken and contrite heart is called in a peculiar manner God's Sacrifice, and such an Offering as he will not despise. (Psal. LI. 17.) And as such Sorrow is Necessary,
For which reason the broken and contrite heart is called in a peculiar manner God's Sacrifice, and such an Offering as he will not despise. (Psalm LI 17.) And as such Sorrow is Necessary,
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so is it likewise of great Efficacy in the present case, because our Care to avoid Sin for the future, will naturally be proportionable to our Concern for having committed it heretofore.
so is it likewise of great Efficacy in the present case, Because our Care to avoid since for the future, will naturally be proportionable to our Concern for having committed it heretofore.
And, because such inward Reproaches and Anguish of Heart, if the degree of This Sorrow be equal, will have the same natural Effects with all Other Sorrow;
And, Because such inward Reproaches and Anguish of Heart, if the degree of This Sorrow be equal, will have the same natural Effects with all Other Sorrow;
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Hence we are commanded to turn to the Lord with weeping and Mourning; Hence David washed his bed, and watered his Couch with Tears, and Hence God is said to put such Tears into his bottle that is, To treasure them up,
Hence we Are commanded to turn to the Lord with weeping and Mourning; Hence David washed his Bed, and watered his Couch with Tears, and Hence God is said to put such Tears into his Bottle that is, To treasure them up,
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and by our active indefatigable Charity to the Souls of our Brethren, giving Testimony how just a value we set upon the deliverance of our Own, in our mighty care to rescue Theirs.
and by our active indefatigable Charity to the Souls of our Brothers, giving Testimony how just a valve we Set upon the deliverance of our Own, in our mighty care to rescue Theirs.
let us not forget to beg that the intolerable Burden of our Sins may be removed, not in Presumption of our own Righteousness, but in confidence of his manifold and great Mercies:
let us not forget to beg that the intolerable Burden of our Sins may be removed, not in Presumption of our own Righteousness, but in confidence of his manifold and great mercies:
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and grant that we may ever heareafter serve and please Him In newness of Life, To the honour and glory of his holy Name, through the same Jesus Christ our Lord. Amen.
and grant that we may ever hereafter serve and please Him In newness of Life, To the honour and glory of his holy Name, through the same jesus christ our Lord. Amen.
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That which is of much greater Consequence is, that he makes a Man's being born again, the indispensable Condition of seeing that Kingdom. (V. 3.) And This deserves the Greater Attention,
That which is of much greater Consequence is, that he makes a Man's being born again, the indispensable Condition of seeing that Kingdom. (V. 3.) And This deserves the Greater Attention,
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(or at least our Saviour were so absurd to propose it) of going through the Course of a Natural Birth the second time. (V. 4.) From that wild Misconstruction our Lord delivers himself,
(or At least our Saviour were so absurd to propose it) of going through the Course of a Natural Birth the second time. (V. 4.) From that wild Misconstruction our Lord delivers himself,
That Water and the Spirit, the Washing of Baptism outwardly, and the inward Sanctifications of the Holy Ghost are the Principles by which it is effected. (V. 5.) That, Could it be compassed in that gross way Nicodemus misapprehended;
That Water and the Spirit, the Washing of Baptism outwardly, and the inward Sanctifications of the Holy Ghost Are the Principles by which it is effected. (V. 5.) That, Could it be compassed in that gross Way Nicodemus misapprehended;
For, since in all Productions the thing born receives the Nature and Resemblance of That, whence its Being was derived; Flesh could only produce Flesh.
For, since in all Productions the thing born receives the Nature and Resemblance of That, whence its Being was derived; Flesh could only produce Flesh.
and therefore to bring forth a new Spirit, it is necessary, that the Vital Principle should be a Spirit. (V. 6.) And, however he might find some difficulty in assenting to this,
and Therefore to bring forth a new Spirit, it is necessary, that the Vital Principle should be a Spirit. (V. 6.) And, however he might find Some difficulty in assenting to this,
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The Words plainly consist of two parts, A Similitude, and The Application; and my Discourse upon them shall accordingly distribute it self into these Two Heads.
The Words plainly consist of two parts, A Similitude, and The Application; and my Discourse upon them shall accordingly distribute it self into these Two Heads.
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Secondly, From the Application I shall consider how far the properties of the Wind mentioned here, will give us any just ground to judge of the Holy Spirit's workings upon the Souls of Men.
Secondly, From the Application I shall Consider how Far the properties of the Wind mentioned Here, will give us any just ground to judge of the Holy Spirit's workings upon the Souls of Men.
But this is but One way of Many, and Some things, which we cannot come at this way, may be so certain to us, that it would be the Extremity of an Obstinate Singularity to deny them.
But this is but One Way of Many, and some things, which we cannot come At this Way, may be so certain to us, that it would be the Extremity of an Obstinate Singularity to deny them.
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We may from those Marks conclude, that such a Man is Regenerate, though we could not positively determine from whence this Principle of new Life took its rise:
We may from those Marks conclude, that such a Man is Regenerate, though we could not positively determine from whence this Principle of new Life took its rise:
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For in all Objects of Knowledge, there is something of Agreement and Proportion betwixt that Object and the Organ or Faculty that is contrived to apprehend it;
For in all Objects of Knowledge, there is something of Agreement and Proportion betwixt that Object and the Organ or Faculty that is contrived to apprehend it;
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and therefore he receives the Testimony of that Sense, which has a Competent Knowledge, without troubling himself, that this is not confirmed by the other Senses, which are incapable of knowing any thing, in the matter.
and Therefore he receives the Testimony of that Sense, which has a Competent Knowledge, without troubling himself, that this is not confirmed by the other Senses, which Are incapable of knowing any thing, in the matter.
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because it is in Nature fitted to affect our Hearing, but not our Sight; There is the same Reason, why we should assent, to what our Understanding can apprehend, though our Senses do not;
Because it is in Nature fitted to affect our Hearing, but not our Sighed; There is the same Reason, why we should assent, to what our Understanding can apprehend, though our Senses do not;
But if by help of Meditation, by laying and comparing things together, and considering the Consequences that naturally result from them, we find that such a thing there is,
But if by help of Meditation, by laying and comparing things together, and considering the Consequences that naturally result from them, we find that such a thing there is,
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And the Intellectual Faculties of the Mind, were intended by God for Helps and Instruments of attaining Knowledge, no less than the Sensitive Organs of the Body. Different Objects require different Perceptions;
And the Intellectual Faculties of the Mind, were intended by God for Helps and Instruments of attaining Knowledge, no less than the Sensitive Organs of the Body. Different Objects require different Perceptions;
and St. Paul hath observed it, as an Ornament and Excellence, rather than any Imperfection of Humane Nature, that the several Parts have their several Offices allotted to them.
and Saint Paul hath observed it, as an Ornament and Excellence, rather than any Imperfection of Humane Nature, that the several Parts have their several Offices allotted to them.
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3. Thirdly, It is implyed by this Similitude, that some things are capable of being known by the Essects, which we cannot come to the Knowledge of any other way.
3. Thirdly, It is employed by this Similitude, that Some things Are capable of being known by the Effects, which we cannot come to the Knowledge of any other Way.
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No man need go far for Proof of This. Intùs habes quod poscis. We all are sure, that we carry somewhat about us which we call a Soul. Somewhat that thinks,
No man need go Far for Proof of This. Intùs habes quod poscis. We all Are sure, that we carry somewhat about us which we call a Soul. Somewhat that thinks,
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that fears, and hopes, and loves, and hates, and desires, and refuses, and grieves, and rejoyces, according to the different Apprehensions we receive, of the Objects about which we are conversant.
that fears, and hope's, and loves, and hates, and Desires, and refuses, and grieves, and rejoices, according to the different Apprehensions we receive, of the Objects about which we Are conversant.
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the shakings and rattlings of Boughs, the raising Storms at Sea, the tearing up Trees, and rocking of Houses, All convince us, that the Air is in a Violent Agitation;
the shakings and rattlings of Boughs, the raising Storms At Sea, the tearing up Trees, and rocking of Houses, All convince us, that the Air is in a Violent Agitation;
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nor the Common Sense of Mankind have agreed, in making Good and Evil Actions, an infallible Character, whereby to distinguish the Spirits and Principles from whence they flow.
nor the Common Sense of Mankind have agreed, in making Good and Evil Actions, an infallible Character, whereby to distinguish the Spirits and Principles from whence they flow.
And a necessary Consequence of this Particular is, That if such Good Practices, where they are conspicuous, declare that they are wrought by the Spirit,
And a necessary Consequence of this Particular is, That if such Good Practices, where they Are conspicuous, declare that they Are wrought by the Spirit,
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But, while we see them turbulent and factious, proud and disobedient, censorious and bitter, unjust and uncharitable, can we think that God is the Author of,
But, while we see them turbulent and factious, proud and disobedient, censorious and bitter, unjust and uncharitable, can we think that God is the Author of,
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4. There is yet a Fourth Consideration easy to be gathered from the Similitude before us, which is, That when once we know all that is needful for our purpose, we ought to make the best Improvement of that;
4. There is yet a Fourth Consideration easy to be gathered from the Similitude before us, which is, That when once we know all that is needful for our purpose, we ought to make the best Improvement of that;
The End of all Knowledge, whether Natural or Revealed, is not Curiosity but Use; And while we want no degree that may be serviceable, it is not only Folly,
The End of all Knowledge, whither Natural or Revealed, is not Curiosity but Use; And while we want no degree that may be serviceable, it is not only Folly,
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or smooth the face of the Deep, for being let into this Secret? Could the Farmer secure his Fruits from a Blast, any more than he can now? The same Methods would still obtain in each Profession,
or smooth the face of the Deep, for being let into this Secret? Could the Farmer secure his Fruits from a Blast, any more than he can now? The same Methods would still obtain in each Profession,
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and doing despight to his Grace, and quenching that Life he hath given them. They can show all the Signs of such a Birth; the meek and Dove-like Disposition;
and doing despite to his Grace, and quenching that Life he hath given them. They can show all the Signs of such a Birth; the meek and Dovelike Disposition;
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so they who sow to the Spirit, shall of the Spirit reap life Everlasting, though they understand not all the mysterious ways, by which they were enabled to grow in Grace and put forth the precious fruits of righteousness.
so they who sow to the Spirit, shall of the Spirit reap life Everlasting, though they understand not all the mysterious ways, by which they were enabled to grow in Grace and put forth the precious fruits of righteousness.
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They would restrain that bold and busy temper, that insolent licentious arguing, which under colour of Reason and free Thinking, brings holy Mysteries into Contempt,
They would restrain that bold and busy temper, that insolent licentious arguing, which under colour of Reason and free Thinking, brings holy Mysteres into Contempt,
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II. Second Head, and from the Application will consider, how far the Properties of the Wind mentioned in this Similitude, will give us any just ground to judge of the Holy Spirit's workings upon the minds of men.
II Second Head, and from the Application will Consider, how Far the Properties of the Wind mentioned in this Similitude, will give us any just ground to judge of the Holy Spirit's workings upon the minds of men.
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The work of Regeneration carries great Resemblance to what is observed of the Wind; for as There we gather its Blowing, from the Sound and other Effects;
The work of Regeneration carries great Resemblance to what is observed of the Wind; for as There we gather its Blowing, from the Found and other Effects;
as fall not under the Observation of his outward Senses, nor is perhaps his own mind conscious to many things, by which that Change is wrought in him.
as fallen not under the Observation of his outward Senses, nor is perhaps his own mind conscious to many things, by which that Change is wrought in him.
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He imparts the Light of his Gospel, and it is a marvellous Blessing to be born and educated in those happy Regions, which are enlightned with the pure Lustre of it.
He imparts the Light of his Gospel, and it is a marvellous Blessing to be born and educated in those happy Regions, which Are enlightened with the pure Lustre of it.
When we improve to higher excellencies, and approach nearer to the Perfections of a Spiritual and Divine Life, This is again from the more abundant Communications of the same Grace.
When we improve to higher excellencies, and approach nearer to the Perfections of a Spiritual and Divine Life, This is again from the more abundant Communications of the same Grace.
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There is indeed another Sense of this Expression fixed upon by an Interpreter of Note, which is, that the Spirit of God blows upon mens minds, in so gentle a manner,
There is indeed Another Sense of this Expression fixed upon by an Interpreter of Note, which is, that the Spirit of God blows upon men's minds, in so gentle a manner,
But This, if I mistake not, though it be deducible from the Text, seems rather to be implied in that other Passage, Thou canst not tell whence it cometh, nor whither it goeth.
But This, if I mistake not, though it be deducible from the Text, seems rather to be implied in that other Passage, Thou Canst not tell whence it comes, nor whither it Goes.
and that Eternity of Misery, which the present fleeting Pleasures of Wickedness are a very poor and silly Exchange for? Again, Will not his Advance in Vertue be found to owe it self, to the Contemplation of the Beauty, the Reasonableness, the Advantages of Holiness, the Alluring Rewards it proposes, the Happiness it secures in this Life and the next? How then did These Arguments prevail at last? Was it not by frequent Meditation, by insinuating themselves into the Mind by degrees, by the common Methods of Reading,
and that Eternity of Misery, which the present fleeting Pleasures of Wickedness Are a very poor and silly Exchange for? Again, Will not his Advance in Virtue be found to owe it self, to the Contemplation of the Beauty, the Reasonableness, the Advantages of Holiness, the Alluring Rewards it proposes, the Happiness it secures in this Life and the next? How then did These Arguments prevail At last? Was it not by frequent Meditation, by insinuating themselves into the Mind by Degrees, by the Common Methods of Reading,
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by exciting good desires, strengthening those Desires with Holy Resolutions, and making good these Resolutions by diligent Endeavours and stedfast Perseverance? But still the Finger of God is in all This. It is He, that brings these Considerations into our hearts at first.
by exciting good Desires, strengthening those Desires with Holy Resolutions, and making good these Resolutions by diligent Endeavours and steadfast Perseverance? But still the Finger of God is in all This. It is He, that brings these Considerations into our hearts At First.
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He convinces our Judgments, kindles good Inclinations, persuades, allures, threatens, deterrs; terrifies, reproaches; comforts, commends; and performs all other Offices necessary to Piety;
He convinces our Judgments, kindles good Inclinations, persuades, allures, threatens, deters; terrifies, Reproaches; comforts, commends; and performs all other Offices necessary to Piety;
invited and wrought upon by the dictates of Reason, by the Instructions and Exhortations of God's Word, by the Admonitions and Checks of their own Consciences;
invited and wrought upon by the dictates of Reason, by the Instructions and Exhortations of God's Word, by the Admonitions and Checks of their own Consciences;
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And if Scripture had not declared all the Good we do to be from God, we could not many times distinguish between the Motions of His Spirit, and those of Our own.
And if Scripture had not declared all the Good we do to be from God, we could not many times distinguish between the Motions of His Spirit, and those of Our own.
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but that the Renewing of our Souls is wrought by the Concurrence of Almighty God with our own Endeavours? St. Paul declares, himself laboured more abundantly than all the Apostles;
but that the Renewing of our Souls is wrought by the Concurrence of Almighty God with our own Endeavours? Saint Paul declares, himself laboured more abundantly than all the Apostles;
governing our selves by the written Word of God, and observing the directions and good motions of the Spirit of God within us, mean and come all to the same thing at last;
governing our selves by the written Word of God, and observing the directions and good motions of the Spirit of God within us, mean and come all to the same thing At last;
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Surely then He, who created Soul and Body both, and found a way to move Matter, by that which is not Matter, cannot want Methods of making His Spirit correspond with Ours (the Spirit creating with that created by it) no nor of carrying on this Correspondence in so easy and familiar a manner, that We our selves,
Surely then He, who created Soul and Body both, and found a Way to move Matter, by that which is not Matter, cannot want Methods of making His Spirit correspond with Ours (the Spirit creating with that created by it) no nor of carrying on this Correspondence in so easy and familiar a manner, that We our selves,
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Secondly, What went before deserves to be well considered, because if it were so, it would make men very caresul not to resist any of the good Motions, nor go against the Sense and Chidings, of their own Breasts.
Secondly, What went before deserves to be well considered, Because if it were so, it would make men very caresul not to resist any of the good Motions, nor go against the Sense and Chidings, of their own Breasts.
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Should he strike every man to the Ground with such a dazzling Light as he did St. Paul, They would (it is to be hoped) presently ask with Him, Lord what wilt thou have one to do? But as it is, They see no visible Tokens of the Divinity,
Should he strike every man to the Ground with such a dazzling Light as he did Saint Paul, They would (it is to be hoped) presently ask with Him, Lord what wilt thou have one to do? But as it is, They see no visible Tokens of the Divinity,
Now God by the Manifestation of himself to Elijah, shewed that He was in the Still small voice, though not in the strong Wind nor the Earthquake, nor the Fire. And if his Spirit mingle it self with our Thoughts,
Now God by the Manifestation of himself to Elijah, showed that He was in the Still small voice, though not in the strong Wind nor the Earthquake, nor the Fire. And if his Spirit mingle it self with our Thoughts,
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Then every Admonition from the Pulpit, Every wholsome Law, Every Advice from a Friend or a Parent, Every good Book, Every pious Example, Every Motion and Intention to do well, Every Conviction or Check of our own Conscience, is a Blowing of this Wind, a Call, or Impulse from above;
Then every Admonition from the Pulpit, Every wholesome Law, Every advice from a Friend or a Parent, Every good Book, Every pious Exampl, Every Motion and Intention to do well, Every Conviction or Check of our own Conscience, is a Blowing of this Wind, a Call, or Impulse from above;
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and, that This was the very Person testified of by the Baptist, (by which we are assured, that this Word, is no other than Jesus Christ the Son of God incarnate;) and having likewise spoken of his coming into the World, he mentions here with what different success he did it.
and, that This was the very Person testified of by the Baptist, (by which we Are assured, that this Word, is no other than jesus christ the Son of God incarnate;) and having likewise spoken of his coming into the World, he mentions Here with what different success he did it.
Some, that were more peculiarly obliged, and most nearly related to him, from whom an honourable Reception might most reasonably be expected, gave him no Respect, no Entertainment at all.
some, that were more peculiarly obliged, and most nearly related to him, from whom an honourable Reception might most reasonably be expected, gave him no Respect, no Entertainment At all.
which was so great, so evident, that St. John thought no other expression of their Misery and Punishment was needful, than only to describe the Privileges of those who behaved themselves more kindly and dutifully to him.
which was so great, so evident, that Saint John Thought no other expression of their Misery and Punishment was needful, than only to describe the Privileges of those who behaved themselves more kindly and dutifully to him.
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All, that, according to the Covenant of the Gospel, can any way contribute to the rendring what he hath done and suffered effectual in our own particular Case.
All, that, according to the Covenant of the Gospel, can any Way contribute to the rendering what he hath done and suffered effectual in our own particular Case.
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To receive him as our Prophet implies a firm Adherence to the whole of that Message, which he hath brought us from Heaven, to own his Divine Commission, and be instructed by him.
To receive him as our Prophet Implies a firm Adherence to the Whole of that Message, which he hath brought us from Heaven, to own his Divine Commission, and be instructed by him.
To receive him as our King, is to own his Legislative Power, to pay him strict Fidelity and Allegiance, to bring all our Passions and Interests under Subjection to his Will,
To receive him as our King, is to own his Legislative Power, to pay him strict Fidis and Allegiance, to bring all our Passion and Interests under Subjection to his Will,
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If the Evangelist tell us in one place, as he does here particularly, that by believing men acquire the Privilege of becoming Sons of God, and are born of God; and yet our Saviour says positively in another (as in the Third of this Gospel at the fifth Verse, we find he does) that Except a man be born again of Water and of the Spirit, he cannot enter into the Kingdom of God, it is very plain, that this Belief must be such as is accompanied with,
If the Evangelist tell us in one place, as he does Here particularly, that by believing men acquire the Privilege of becoming Sons of God, and Are born of God; and yet our Saviour Says positively in Another (as in the Third of this Gospel At the fifth Verse, we find he does) that Except a man be born again of Water and of the Spirit, he cannot enter into the Kingdom of God, it is very plain, that this Belief must be such as is accompanied with,
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In a word, If to the most Orthodox Opinions that ever were or can be, we are commanded by the Word of God to add the reverent Observation of Divine Ordinances, devout Prayer, frequent receivings of the Sacrament,
In a word, If to the most Orthodox Opinions that ever were or can be, we Are commanded by the Word of God to add the reverend Observation of Divine Ordinances, devout Prayer, frequent receivings of the Sacrament,
No reasonings of our own are of any weight in this Case, any further than they are justified by Revelation, by the natural Sense of some Text of Scripture,
No reasonings of our own Are of any weight in this Case, any further than they Are justified by Revelation, by the natural Sense of Some Text of Scripture,
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Now the very same Spirit which says, We are saved by Grace through Faith, hath informed us by the Ministry of the self-same Pen, that in Christ Jesus neither Circumcision availeth any thing,
Now the very same Spirit which Says, We Are saved by Grace through Faith, hath informed us by the Ministry of the selfsame Pen, that in christ jesus neither Circumcision availeth any thing,
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He hath drawn a black Catalogue of the Works of the Flesh, and most solemnly assured us, that they who are guilty of Adultery, Fornication, Ʋncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings,
He hath drawn a black Catalogue of the Works of the Flesh, and most solemnly assured us, that they who Are guilty of Adultery, Fornication, Ʋncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, Revellings,
except such a Faith, as worketh by Love, leans upon a broken Reed? Hath any man reason to think his Confessing Christ will save him, who takes no care of either Peace or Holiness, and allows himself in those Abominations just now mentioned? Can he be called a Believer, who dishonours his Profession by a scandalous Life? or esteemed a Son of God, who cannot see his face,
except such a Faith, as works by Love, leans upon a broken Reed? Hath any man reason to think his Confessing christ will save him, who Takes no care of either Peace or Holiness, and allows himself in those Abominations just now mentioned? Can he be called a Believer, who dishonours his Profession by a scandalous Life? or esteemed a Son of God, who cannot see his face,
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but a large and a permanent thing, an embracing his Doctrines in their just extent, and submitting to all the Consequences of them in our Conversations.
but a large and a permanent thing, an embracing his Doctrines in their just extent, and submitting to all the Consequences of them in our Conversations.
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They may usurp a Title that is not theirs, but the Obedient and Virtuous Believers, the Pious and the Respectful Receivers of Christ, These alone are the Persons who receive him as Christ,
They may usurp a Title that is not theirs, but the Obedient and Virtuous Believers, the Pious and the Respectful Receivers of christ, These alone Are the Persons who receive him as christ,
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1. The Excellence and Greatness of the Benefit is abundantly declared in the very Title it self, insomuch that St. John thought he had reason to cry out with some Astonishment,
1. The Excellence and Greatness of the Benefit is abundantly declared in the very Title it self, insomuch that Saint John Thought he had reason to cry out with Some Astonishment,
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For, What could express, What can confer greater Happiness? By This we are allowed to promise our selves all that Protection and Tender Care, all that Compassion and kind Concern, all that Indulgence and favourable Allowance for our failings, all that ready Relief in our necessities, all that ample Provision for our prosperity and well being, which Nature inspires affectionate Fathers with,
For, What could express, What can confer greater Happiness? By This we Are allowed to promise our selves all that Protection and Tender Care, all that Compassion and kind Concern, all that Indulgence and favourable Allowance for our failings, all that ready Relief in our necessities, all that ample Provision for our Prosperity and well being, which Nature inspires affectionate Father's with,
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whose Love is infinite and incomprehensible, grounded upon better and more substantial Motives; Who, as he is not moved by the same springs of Passion with mortal Men,
whose Love is infinite and incomprehensible, grounded upon better and more substantial Motives; Who, as he is not moved by the same springs of Passion with Mortal Men,
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Of God lastly, the King of Kings and Lord of all Lords, One who exalts us to a Dignity infinitely above what any Earthly Prince or Potentate can pretend to;
Of God lastly, the King of Kings and Lord of all lords, One who exalts us to a Dignity infinitely above what any Earthly Prince or Potentate can pretend to;
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But Who can hear even These, without breaking out again into St. John 's rapturous Reflection, Behold, what manner of Love the Father hath bestowed on us, that we should be called the Sons of God!
But Who can hear even These, without breaking out again into Saint John is rapturous Reflection, Behold, what manner of Love the Father hath bestowed on us, that we should be called the Sons of God!
2. But I observed, (Secondly,) that This manner of the Evangelist's expressing himself, as it spoke the Greatness, so did it also imply the Freedom of the Gift.
2. But I observed, (Secondly,) that This manner of the Evangelist's expressing himself, as it spoke the Greatness, so did it also imply the Freedom of the Gift.
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bewildred in Darkness and Ignorance, captivated and bound up in Chains of Sin and Folly; and past the extent of any natural Powers to enlighten, or to release him.
bewildered in Darkness and Ignorance, captivated and bound up in Chains of since and Folly; and passed the extent of any natural Powers to enlighten, or to release him.
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but is only called a Deed, because it testifies the Deed of the Party, and, as such Testimony, secures the Possession to him for whose use it was done:
but is only called a Deed, Because it Testifies the Deed of the Party, and, as such Testimony, secures the Possession to him for whose use it was done:
All is the Act, the free Gift, the peculiar Blessing of the most High, exalting these things into Effects Mysterious, and above their natural faculties.
All is the Act, the free Gift, the peculiar Blessing of the most High, exalting these things into Effects Mysterious, and above their natural faculties.
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That we are not conceive of This, as of Usual and Natural Births, as if it were produced out of Material Principles, or promoted by Sensual Inclinations;
That we Are not conceive of This, as of Usual and Natural Births, as if it were produced out of Material Principles, or promoted by Sensual Inclinations;
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It is God that beget us of his own will, and this is done by the word of truth, as St. James observes, ( Ch. I. v. 18.) Or if you please to take these Expressions,
It is God that beget us of his own will, and this is done by the word of truth, as Saint James observes, (Christ I v. 18.) Or if you please to take these Expressions,
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as Some have done, in a Metaphorical Sense, so they import, that no Faculties of our own, no Desires of Sense, no Principles of Reason and Morality can rise so high, there must be Divine Grace,
as some have done, in a Metaphorical Sense, so they import, that no Faculties of our own, no Desires of Sense, no Principles of Reason and Morality can rise so high, there must be Divine Grace,
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The thing is true in both Interpretations, and all the Enlargement I shall make upon it, is only to set before you the Reasonableness of this being represented to us under the notion of Regeneration or a Second Birth;
The thing is true in both Interpretations, and all the Enlargement I shall make upon it, is only to Set before you the Reasonableness of this being represented to us under the notion of Regeneration or a Second Birth;
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We have a Principle of Motion imparted to us, and from dead senseless Matter are enabled to perform all the Functions that are proper to Humane Nature;
We have a Principle of Motion imparted to us, and from dead senseless Matter Are enabled to perform all the Functions that Are proper to Humane Nature;
Another Creature is produced, of the same kind with those from whence it sprung, and grows up by degrees to the same use of Sense, the same Reason, the same Understanding, the same Desires of what is not convenient,
another Creature is produced, of the same kind with those from whence it sprung, and grows up by Degrees to the same use of Sense, the same Reason, the same Understanding, the same Desires of what is not convenient,
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The Condition they were in before, is a State of utter Inactivity, and for this reason we find them styled dead in trespasses and sins, and said to be quickned by the Grace and Spirit of God.
The Condition they were in before, is a State of utter Inactivity, and for this reason we find them styled dead in Trespasses and Sins, and said to be quickened by the Grace and Spirit of God.
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They were imprisoned and confined, and the utmost Efforts they were capable of making, are but like the faint Struggles of an Embryo in the Womb. But this coming to the Birth gives them liberty to exert themselves,
They were imprisoned and confined, and the utmost Efforts they were capable of making, Are but like the faint Struggles of an Embryo in the Womb. But this coming to the Birth gives them liberty to exert themselves,
It gives a fresh turn to our Thoughts and Affections, so that we are not acted as before, by the same carnal Apprehensions, nor the same sensual Inclinations.
It gives a fresh turn to our Thoughts and Affections, so that we Are not acted as before, by the same carnal Apprehensions, nor the same sensual Inclinations.
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And This is another good Reason, for mens being said to be born of God; because by that means they are let into New Relations, and acquire New Titles.
And This is Another good Reason, for men's being said to be born of God; Because by that means they Are let into New Relations, and acquire New Titles.
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Thus St. Paul tells Christians, that they receive the Spirit of Adoption, and by it have a right to call God Father, that they are Sons, and not only Sons, but heirs, heirs of God, and coheirs with Christ.
Thus Saint Paul tells Christians, that they receive the Spirit of Adoption, and by it have a right to call God Father, that they Are Sons, and not only Sons, but Heirs, Heirs of God, and coheirs with christ.
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and Divine Inheritance, is very fitly represented by being born of God. For, as Foreigners, though the dearest Friends, are not legally qualified for them in Settlements of this World,
and Divine Inheritance, is very fitly represented by being born of God. For, as Foreigners, though the dearest Friends, Are not legally qualified for them in Settlements of this World,
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Now for the Manner of working this Change in us, (which was the Other Consideration propounded under this Head) That also carries so great a Similitude to a natural Birth, that no Figure in the World could give us a clearer Idea of the thing.
Now for the Manner of working this Change in us, (which was the Other Consideration propounded under this Head) That also carries so great a Similitude to a natural Birth, that no Figure in the World could give us a clearer Idea of the thing.
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The Act of Generation and Birth gives Being once for all, and, at the instant of coming into the World, the Child, the Heir is born, to all the Rights of his Quality and Family.
The Act of Generation and Birth gives Being once for all, and, At the instant of coming into the World, the Child, the Heir is born, to all the Rights of his Quality and Family.
and acknowledges him a most merciful Father, for that it hath pleased him to regenerate the Persons then newly baptized with his holy Spirit, to receive them for his own Children by Adoption,
and acknowledges him a most merciful Father, for that it hath pleased him to regenerate the Persons then newly baptised with his holy Spirit, to receive them for his own Children by Adoption,
As also she most wisely and truly declares, at the beginning of her excellent Catechism, that in Baptism we are made Members of Christ, Children of God,
As also she most wisely and truly declares, At the beginning of her excellent Catechism, that in Baptism we Are made Members of christ, Children of God,
He knows, the Life that is in us, is subject to perpetual decays, and therefore the same natural Affection, that occasioned our being born His, does likewise engage and assure us of all necessary Supplies to continue His;
He knows, the Life that is in us, is Subject to perpetual decays, and Therefore the same natural Affection, that occasioned our being born His, does likewise engage and assure us of all necessary Supplies to continue His;
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provided we use what he gives, and employ that Principle of Spiritual Self-preservation. Grace therefore, though it be given at first, yet is not given all at first.
provided we use what he gives, and employ that Principle of Spiritual Self-preservation. Grace Therefore, though it be given At First, yet is not given all At First.
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There is that proportion given, which makes us Children, but we are commanded to feed upon the sincere milk of the word, directed to grow in grace, and to pray for the increase of Grace, that we may come to the fullness of the Stature of perfect men in Christ Jesus.
There is that proportion given, which makes us Children, but we Are commanded to feed upon the sincere milk of the word, directed to grow in grace, and to pray for the increase of Grace, that we may come to the fullness of the Stature of perfect men in christ jesus.
And accordingly you see one of our Collects begs of God, that we being regenerate, and made his Children by Adoption and Grace, may daily be renewed by his holy Spirit.
And accordingly you see one of our Collects begs of God, that we being regenerate, and made his Children by Adoption and Grace, may daily be renewed by his holy Spirit.
I have only time for one word upon my Fourth and last Head, the Extent of this Benefit, in those words, As many as received him, to them gave he power to become the Sons of God.
I have only time for one word upon my Fourth and last Head, the Extent of this Benefit, in those words, As many as received him, to them gave he power to become the Sons of God.
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That They who cannot get Admittance so much as into the Presence or Palace of Earthly Princes, should be capable of Thrones and Crowns with the Great Lord of Heaven and Earth!
That They who cannot get Admittance so much as into the Presence or Palace of Earthly Princes, should be capable of Thrones and Crowns with the Great Lord of Heaven and Earth!
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SERMON IX. THE NATURE Of the Christian's CALLING and ELECTION. Stated from the Parable of the Marriage Feast. St. Matth. XXII. 14. For Many are called, but Few are chosen.
SERMON IX. THE NATURE Of the Christian's CALLING and ELECTION. Stated from the Parable of the Marriage Feast. Saint Matthew XXII. 14. For Many Are called, but Few Are chosen.
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For our Saviour, who had to deal with a most perverse Generation of Men, found great occasion to exercise his Divine Wisdom, in chusing, not only the most instructive,
For our Saviour, who had to deal with a most perverse Generation of Men, found great occasion to exercise his Divine Wisdom, in choosing, not only the most instructive,
But, because they were figurative and somewhat dark, therefore he frequently closes them with some very Significant Sentence, which does not only result from,
But, Because they were figurative and somewhat dark, Therefore he frequently closes them with Some very Significant Sentence, which does not only result from,
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Of those Declarations there is not Any more full and clear, than this concluded by my Text. Which presents us with the whole Process and Mystery of the Gospel in little;
Of those Declarations there is not Any more full and clear, than this concluded by my Text. Which presents us with the Whole Process and Mystery of the Gospel in little;
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In which differences I shall not at all concern my self at present, but give you a short Draught of the Whole, according to what I apprehend to be the most natural and reasonable Explanation of it.
In which differences I shall not At all concern my self At present, but give you a short Draught of the whole, according to what I apprehend to be the most natural and reasonable Explanation of it.
By the King here, we are to understand God the Father, and the Marriage he made for his Son, is the Propagation of the Gospel, and the Salvation of Mankind.
By the King Here, we Are to understand God the Father, and the Marriage he made for his Son, is the Propagation of the Gospel, and the Salvation of Mankind.
To this Marriage some were bidden before-hand, that is, The Jews by the Shadows of a Typical Law, by the Revelations and Writings of the Prophets, had notice of a Redemption and Messiah to appear.
To this Marriage Some were bidden beforehand, that is, The jews by the Shadows of a Typical Law, by the Revelations and Writings of the prophets, had notice of a Redemption and Messiah to appear.
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And to These, when the time of the Wedding was come (i. e.) when God was manifested in the Flesh, the King sent forth his Servants, John Baptist, the Disciples,
And to These, when the time of the Wedding was come (i. e.) when God was manifested in the Flesh, the King sent forth his Servants, John Baptist, the Disciples,
and resolved to take Vengeance on these disobedient and bloody men; (i. e.) God gave up the Jews to utter Excision for their Perverseness, and Persecutions;
and resolved to take Vengeance on these disobedient and bloody men; (i. e.) God gave up the jews to utter Excision for their Perverseness, and Persecutions;
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And therefore by the King 's coming in to take an account of the Guests, and punishing the Man that wanted a Wedding Garment, is represented, that strict and particular, Examination, which shall pass upon every Christian at the last Day:
And Therefore by the King is coming in to take an account of the Guests, and punishing the Man that wanted a Wedding Garment, is represented, that strict and particular, Examination, which shall pass upon every Christian At the last Day:
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And, though but One such be mentioned here, yet that One is the common Representative of all disorderly and careless, of all dissembling and formal Livers, the Type of Their Wickedness, and of Their Doom.
And, though but One such be mentioned Here, yet that One is the Common Representative of all disorderly and careless, of all dissembling and formal Livers, the Type of Their Wickedness, and of Their Doom.
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So that any Man, who considers at all the Circumstances of this Case, may very easily resolve himself, who in this Parable are the Called, and who the Chosen of God.
So that any Man, who considers At all the circumstances of this Case, may very Easily resolve himself, who in this Parable Are the Called, and who the Chosen of God.
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And, to satisfy this Argument, I shall handle each of the Cases distinctly, and consider what Circumstances the Parable takes notice of in Either of them;
And, to satisfy this Argument, I shall handle each of the Cases distinctly, and Consider what circumstances the Parable Takes notice of in Either of them;
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and to learn thence, if we can, why those who were called did not come, or (which is the same thing in other words) wherefore Some, to whom the Gospel is preached, do not accept and believe it.
and to Learn thence, if we can, why those who were called did not come, or (which is the same thing in other words) Wherefore some, to whom the Gospel is preached, do not accept and believe it.
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Of the King first that made, and then of the Subjects that refused, the Invitation. On the King's Part Two things are considerable, The Preparations he made;
Of the King First that made, and then of the Subject's that refused, the Invitation. On the King's Part Two things Are considerable, The Preparations he made;
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The Former of these is described in the Parable, by making a Marriage for his Son, killing his Oxen and Fatlings, and taking care, that his dinner and all things should be ready;
The Former of these is described in the Parable, by making a Marriage for his Son, killing his Oxen and Fatlings, and taking care, that his dinner and all things should be ready;
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His Desire that men should partake of these Benefits manifests it self, in bidding them to the Wedding, that is, in all sorts of Warnings and Instructions given Men before-hand; by the Light of Nature;
His Desire that men should partake of these Benefits manifests it self, in bidding them to the Wedding, that is, in all sorts of Warnings and Instructions given Men beforehand; by the Light of Nature;
And again, when the Fullness of time was come, by sending forth his Servants upon a second Message to repeat this Call, at the Appearance of the Son of God in Flesh;
And again, when the Fullness of time was come, by sending forth his Servants upon a second Message to repeat this Call, At the Appearance of the Son of God in Flesh;
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putting them in mind afresh, pressing, importuning, conjuring them to accept of his Bounty; and at length resenting their unworthy and unkind Refusals so heinously;
putting them in mind afresh, pressing, importuning, conjuring them to accept of his Bounty; and At length resenting their unworthy and unkind Refusals so heinously;
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And, last of all, when these Jews had shewed themselves proof, against so many gracious Means used to reduce them, by granting a fresh Commission for making the same Offers to the Gentile World, that so his Designs of Kindness might not be utterly defeated,
And, last of all, when these jews had showed themselves proof, against so many gracious Means used to reduce them, by granting a fresh Commission for making the same Offers to the Gentile World, that so his Designs of Kindness might not be utterly defeated,
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but These, by their Complyance, might gain an equal Title, to the Blessings which the Former had forfeited and justly lost, through their inflexible Stubbornness and Contempt.
but These, by their Compliance, might gain an equal Title, to the Blessings which the Former had forfeited and justly lost, through their inflexible Stubbornness and Contempt.
From all these Circumstances fairly put together, I do not see how we can, with any good Reason, avoid the submitting our Assent to these following Conclusions.
From all these circumstances fairly put together, I do not see how we can, with any good Reason, avoid the submitting our Assent to these following Conclusions.
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For, whereas Persons of the First Quality and greatest Worth are usually the only ones, that Princes admit to bear a part in their Rejoycings and Entertainments;
For, whereas Persons of the First Quality and greatest Worth Are usually the only ones, that Princes admit to bear a part in their Rejoicings and Entertainments;
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Here the meaner and more unworthy sort have the Honour of the Day. The Angels are vastly Superiour to Us, in the Dignity and Excellence of their Nature;
Here the meaner and more unworthy sort have the Honour of the Day. The Angels Are vastly Superior to Us, in the Dignity and Excellence of their Nature;
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and to bid to the marriage all, as many as ever they should find. This agrees exactly with those large and comprehensive Terms, in which the Apostle's Commission ran,
and to bid to the marriage all, as many as ever they should find. This agrees exactly with those large and comprehensive Terms, in which the Apostle's Commission ran,
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when Christ after his Resurrection charged them, to disciple and baptize all nations, to Go out into all the world and preach the Gospel to every Creature.
when christ After his Resurrection charged them, to disciple and baptise all Nations, to Go out into all the world and preach the Gospel to every Creature.
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St. Paul, in his first Epistle to Timothy, seems to argue, that God would have all men to be saved from his using means to bring them to the knowledge of the truth.
Saint Paul, in his First Epistle to Timothy, seems to argue, that God would have all men to be saved from his using means to bring them to the knowledge of the truth.
And, with regard to the Sacrifice of Expiation, He tells the Hebrews that Jesus was made a little lower than the Angels, that He by the Grace of God should tast death for every man.
And, with regard to the Sacrifice of Expiation, He tells the Hebrews that jesus was made a little lower than the Angels, that He by the Grace of God should taste death for every man.
And the Apostle to the Romans enlarges most admirably, to shew the Wisdom and Goodness of Providence, in converting the Obstinacy of the Jews into an occasion of bringing in the fullness of the Gentiles;
And the Apostle to the Romans enlarges most admirably, to show the Wisdom and goodness of Providence, in converting the Obstinacy of the jews into an occasion of bringing in the fullness of the Gentiles;
that so the Conversion of the Gentiles might be also an occasion of softening the Jews, by working them up to a holy Emulation of that Happiness and Obedience, which those despised Nations had so surprisingly outstripped them in.
that so the Conversion of the Gentiles might be also an occasion of softening the jews, by working them up to a holy Emulation of that Happiness and obedience, which those despised nations had so surprisingly outstripped them in.
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or Flattery, or Dissimulation, or Fear. But This cannot possibly be the Case here. For to suppose Almighty God guilty of such mean Arts, is to think most unworthily, and most inconsistently of him.
or Flattery, or Dissimulation, or fear. But This cannot possibly be the Case Here. For to suppose Almighty God guilty of such mean Arts, is to think most unworthily, and most inconsistently of him.
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and courting the good Opinion, of poor Worms, who can never profit him by the best of their polluted and imperfect Services? He stands not in need of any Returns our Gratitude can make;
and courting the good Opinion, of poor Worms, who can never profit him by the best of their polluted and imperfect Services? He Stands not in need of any Returns our Gratitude can make;
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But is This at all agreeable to the Methods used here for bringing in Guests to the Marriage? If the First Bidding would bear so vile an Interpretation,
But is This At all agreeable to the Methods used Here for bringing in Guests to the Marriage? If the First Bidding would bear so vile an Interpretation,
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In all appearance, the doing what God all along intended men should do, nay, what he made it necessary for them to do, ought not to have bred so irreconcilable a Quarrel.
In all appearance, the doing what God all along intended men should do, nay, what he made it necessary for them to do, ought not to have bred so irreconcilable a Quarrel.
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yet since Just and Unjust, Good and Evil are not arbitrary and unalterable things, we have no reason to suppose, that Justice and Goodness in God are contrary to what we esteem Just and Good among Men.
yet since Just and Unjust, Good and Evil Are not arbitrary and unalterable things, we have no reason to suppose, that justice and goodness in God Are contrary to what we esteem Just and Good among Men.
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And therefore Men may be excused, if they think, that all the Caution and Jealousy due to the Honour of God's Justice and Goodness have not been observed, by Some, who, out of honest Zeal perhaps, have set up a secret Will in the Divine Decrees, which seems plainly repugnant to the Known Will of his Precepts, and Revelations.
And Therefore Men may be excused, if they think, that all the Caution and Jealousy due to the Honour of God's justice and goodness have not been observed, by some, who, out of honest Zeal perhaps, have Set up a secret Will in the Divine Decrees, which seems plainly repugnant to the Known Will of his Precepts, and Revelations.
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as Reverence to so Great a Majesty will not suffer me to name. In Matters of so high a Nature, great Allowances may be made for unaffected Mistakes, and Difference in Opinion.
as reverence to so Great a Majesty will not suffer me to name. In Matters of so high a Nature, great Allowances may be made for unaffected Mistakes, and Difference in Opinion.
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and that his Decrees are such, as consist very well with the Temper of his Covenants, his Exhortations, his Promises, his Threatnings, his vehement and affectionate Expostulations, his laying the Sinner's Ruine at his own door,
and that his Decrees Are such, as consist very well with the Temper of his Covenants, his Exhortations, his Promises, his Threatenings, his vehement and affectionate Expostulations, his laying the Sinner's Ruin At his own door,
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Were it not thus, what wretched Uncertainties are Christians abandoned to, what terrible Anxieties and Discouragements must they labour under in their greatest Concern? So great, that the best good Man could never tell, what he hath to trust 10;
Were it not thus, what wretched Uncertainties Are Christians abandoned to, what terrible Anxieties and Discouragements must they labour under in their greatest Concern? So great, that the best good Man could never tell, what he hath to trust 10;
SERMON X. THE NATURE Of the Christian's CALLING and ELECTION. Stated from the Parable of the Marriage Feast. St. Matth. XXII. 14. For Many are called, but Few are chosen.
SERMON X. THE NATURE Of the Christian's CALLING and ELECTION. Stated from the Parable of the Marriage Feast. Saint Matthew XXII. 14. For Many Are called, but Few Are chosen.
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MY Design in the Choice of these Words was to treat of that Calling and Election, whereby Men are at last brought to the obtaining that Salvation, which is purchased for them by Christ,
MY Design in the Choice of these Words was to Treat of that Calling and Election, whereby Men Are At last brought to the obtaining that Salvation, which is purchased for them by christ,
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and, by conforming their Lives to the Precepts of Christianity in Righteousness and true Holiness, are admitted as worthy Partakers of this Divine Feast.
and, by conforming their Lives to the Precepts of Christianity in Righteousness and true Holiness, Are admitted as worthy Partakers of this Divine Feast.
But now, in regard that in order to our right Understanding, and receiving due Encouragement for the Performance of, our Christian Duty, it must needs import us highly to know, whence this so great Disparity proceeds;
But now, in regard that in order to our right Understanding, and receiving due Encouragement for the Performance of, our Christian Duty, it must needs import us highly to know, whence this so great Disparity proceeds;
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I proceeded to enquire, so far as we can receive Information from this Parable, whether such Miscarriages and Disappointments are to be imputed to God, or to Mens own selves.
I proceeded to inquire, so Far as we can receive Information from this Parable, whither such Miscarriages and Disappointments Are to be imputed to God, or to Mens own selves.
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Or whether every one so Called might also have been Chosen, if he had not some way or other been wanting to himself, in the Improvement of such Advantages,
Or whither every one so Called might also have been Chosen, if he had not Some Way or other been wanting to himself, in the Improvement of such Advantages,
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The former of These is represented to us from the First to the Eleventh Verse, under the Figure of the Obstinate Jews, i.e. Them who came not in, when bidden to the Marriage;
The former of These is represented to us from the First to the Eleventh Verse, under the Figure of the Obstinate jews, i.e. Them who Come not in, when bidden to the Marriage;
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I am still engaged in the Former of these Heads, and, for our forming a Judgment of that Case more distinctly, did promise to set before you, both what this Parable relates to have been done by the King inviting his Guests;
I am still engaged in the Former of these Heads, and, for our forming a Judgement of that Case more distinctly, did promise to Set before you, both what this Parable relates to have been done by the King inviting his Guests;
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On the King's Part I shewed you the Circumstances of this Parable plainly speak Two things. I. The large and magnificent Preparations for entertaining the Guests;
On the King's Part I showed you the circumstances of this Parable plainly speak Two things. I. The large and magnificent Preparations for entertaining the Guests;
From these Passages explained and applied to the Matter manifestly intended by this Parable, I drew some Inferences, which to me seem unavoidably to follow upon them.
From these Passages explained and applied to the Matter manifestly intended by this Parable, I drew Some Inferences, which to me seem avoidable to follow upon them.
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3. That the Design of this Benefit was Universal, or, as our Church in her excellent Catechism most truly expresses it, that the Son of God redeemed all Mankind.
3. That the Design of this Benefit was Universal, or, as our Church in her excellent Catechism most truly Expresses it, that the Son of God redeemed all Mankind.
4. That in the Methods made use of to prepare and qualify men for rendring this Universal Redemption effectual to themselves in particular, Almighty God was very serious and sincere;
4. That in the Methods made use of to prepare and qualify men for rendering this Universal Redemption effectual to themselves in particular, Almighty God was very serious and sincere;
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Whose established Order and Business it is to publish their Message diligently, to make the Will and gracious Intentions of their Master known to all People;
Whose established Order and Business it is to publish their Message diligently, to make the Will and gracious Intentions of their Master known to all People;
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to proclaim the Tidings, and explain the Terms, of Salvation; To instruct, exhort, reprove, encourage, promise, threaten, according to the Tenure of their Commission;
to proclaim the Tidings, and explain the Terms, of Salvation; To instruct, exhort, reprove, encourage, promise, threaten, according to the Tenure of their Commission;
So that our respective Congregations are to know, they meet with, and are taught by God, in the Holy Scriptures, in the blessed Sacraments, in the Prayers of the Church,
So that our respective Congregations Are to know, they meet with, and Are taught by God, in the Holy Scriptures, in the blessed Sacraments, in the Prayers of the Church,
It was not of our Lord's immediate Disciples alone, but of all their Lawful Successors to the World's End, that those Words in St. Luke are to be understood, He that heareth You, heareth Me;
It was not of our Lord's immediate Disciples alone, but of all their Lawful Successors to the World's End, that those Words in Saint Lycia Are to be understood, He that hears You, hears Me;
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Such, I mean, as pretend to defer their Repentance, or receiving the Blessed Sacrament, or the like, upon the Notion of waiting for some powerful, distinct, and express Call;
Such, I mean, as pretend to defer their Repentance, or receiving the Blessed Sacrament, or the like, upon the Notion of waiting for Some powerful, distinct, and express Call;
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and not thinking the Arguments of their Teachers, and the unanswerable Convictions of their own Reason that these things ought to be done, sufficient Motives for going about them;
and not thinking the Arguments of their Teachers, and the unanswerable Convictions of their own Reason that these things ought to be done, sufficient Motives for going about them;
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But he hath not any where that I know of (in the ordinary Dispensations of his Grace and Providence) promised any Inward Call apart from the Outward, where this may be had.
But he hath not any where that I know of (in the ordinary Dispensations of his Grace and Providence) promised any Inward Call apart from the Outward, where this may be had.
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So that (as I had occasion to observe formerly) every Publick Sermon, every Psalm and Lesson in the Service, every Bidding of the Sacrament of the Lord's Supper, every pious Exhortation, Admonition, Reproof, is God's Call,
So that (as I had occasion to observe formerly) every Public Sermon, every Psalm and lesson in the Service, every Bidding of the Sacrament of the Lord's Supper, every pious Exhortation, Admonition, Reproof, is God's Call,
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6. Sixthly, From hence I take it to be evident, that this Ordinary and Outward Ministration mentioned in my last Particular, is capable of becoming a Sufficient Call, to as many as are rightly disposed,
6. Sixthly, From hence I take it to be evident, that this Ordinary and Outward Ministration mentioned in my last Particular, is capable of becoming a Sufficient Call, to as many as Are rightly disposed,
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Were not the Matter thus, how could we account for the Jews being so dreadfully punish'd, upon denying their Assent and Obedience? How for the Gentles succeeding so well,
Were not the Matter thus, how could we account for the jews being so dreadfully punished, upon denying their Assent and obedience? How for the Gentiles succeeding so well,
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It is true indeed, and most readily confess'd, that all the Successes of Outward Means upon us, are entirely owing to the Blessing and Grace of God, inclining our Wills to accept and submit to them.
It is true indeed, and most readily confessed, that all the Successes of Outward Means upon us, Are entirely owing to the Blessing and Grace of God, inclining our Wills to accept and submit to them.
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and other-like places of Scripture, the Outward means alone are taken notice of, and no mention made of the Inward Assistances necessary to render them effectual;
and other-like places of Scripture, the Outward means alone Are taken notice of, and no mention made of the Inward Assistances necessary to render them effectual;
This is a fair Intimation, nay, I think I may say, an undenyable Argument, that God's Inward Call will not be wanting to second the Outward, where men are sincere and faithful, desirous and diligent to examine,
This is a fair Intimation, nay, I think I may say, an undeniable Argument, that God's Inward Call will not be wanting to second the Outward, where men Are sincere and faithful, desirous and diligent to examine,
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and consider, to hearken to reason, (all Passions and Prejudice, and Interest apart,) and resolutely set to follow the Dictates of God and their own Consciences.
and Consider, to harken to reason, (all Passion and Prejudice, and Interest apart,) and resolutely Set to follow the Dictates of God and their own Consciences.
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Nor would I here again be understood, as if I supposed, that even those Actions or good Dispositions, to which the increase of Grace is promised, are things meerly in our own power. No such matter.
Nor would I Here again be understood, as if I supposed, that even those Actions or good Dispositions, to which the increase of Grace is promised, Are things merely in our own power. No such matter.
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Now thus much seems to be implyed in the many severe Reproofs and Upbraidings, in the many passionate and tender Complaints, to be met with upon these occasions.
Now thus much seems to be employed in the many severe Reproofs and Upbraidings, in the many passionate and tender Complaints, to be met with upon these occasions.
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but that both these must go hand in hand, appears from that remarkable Text to the Philippians, where St. Paul presses them to work out their own Salvation with fear and trembling,
but that both these must go hand in hand, appears from that remarkable Text to the Philippians, where Saint Paul presses them to work out their own Salvation with Fear and trembling,
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To this we may add the constant custom of charging mens Faults, and Punishments, and final Destruction, upon themselves, observable throughout the whole Book of Scripture.
To this we may add the constant custom of charging men's Faults, and Punishments, and final Destruction, upon themselves, observable throughout the Whole Book of Scripture.
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And, where mention is made of God's hardening men's hearts, if we will make that Book consistent with it self, This is to be meant, of God's doing it by way of Judgment upon wicked Sinners, punishing the Abuse of Means by a total Deprivation of them, Mens own Folly by Infatuation;
And, where mention is made of God's hardening men's hearts, if we will make that Book consistent with it self, This is to be meant, of God's doing it by Way of Judgement upon wicked Sinners, punishing thee Abuse of Means by a total Deprivation of them, Mens own Folly by Infatuation;
Thus blinding those Eyes which would not see, and preserving the forfeited lives of some notorious Monsters in Impiery, from that speedy death they had deserved, to make them more awakening examples to Others, by the vengeance which pursues their repeated provocations in this World.
Thus blinding those Eyes which would not see, and preserving the forfeited lives of Some notorious Monsters in Impiery, from that speedy death they had deserved, to make them more awakening Examples to Others, by the vengeance which pursues their repeated provocations in this World.
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But, which comes closest up to the present purpose, The Neglects, and Contempts, and Abuses, threaten'd or revenged in our Bibles, are all along such as men had been guilty of towards Outward and Ordinary means.
But, which comes closest up to the present purpose, The Neglects, and Contempts, and Abuses, threatened or revenged in our Bibles, Are all along such as men had been guilty of towards Outward and Ordinary means.
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Which yet they could not be, were they not provided with such helps, as, attended with their own Industry and Honesty, might have rendred those means successful.
Which yet they could not be, were they not provided with such helps, as, attended with their own Industry and Honesty, might have rendered those means successful.
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yet be does it not (ordinarily, if ever at all) in such a manner as is irresistible. Hence it is, that we so often find men reproached, with turning their backs, stopping their ears, hardening their hearts, quenching, grieving, and doing despight to his Spirit.
yet be does it not (ordinarily, if ever At all) in such a manner as is irresistible. Hence it is, that we so often find men reproached, with turning their backs, stopping their ears, hardening their hearts, quenching, grieving, and doing despite to his Spirit.
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Thus he did to St. Paul; but still even That Conversion, though miraculous, was in part owing to the resign'd and honest disposition of his mind, which answered to the Call from Heaven, Lord, what wilt thou have me do? St. Chrysostom hath employed a great part of one of his Sermons, to shew what a disparagement it is to the Virtue of this Great Apostle, to suppose his Conversion the Effect of Necessity.
Thus he did to Saint Paul; but still even That Conversion, though miraculous, was in part owing to the resigned and honest disposition of his mind, which answered to the Call from Heaven, Lord, what wilt thou have me do? Saint Chrysostom hath employed a great part of one of his Sermons, to show what a disparagement it is to the Virtue of this Great Apostle, to suppose his Conversion the Effect of Necessity.
And, to prove the unreasonableness of that Opinion, He argues, that if the Miracles here had a power of working necessarily, the same miracles must have produced the same effects upon all occasions.
And, to prove the unreasonableness of that Opinion, He argues, that if the Miracles Here had a power of working necessarily, the same Miracles must have produced the same effects upon all occasions.
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For if thou be lazy and negligent, and never settest about a good life, and then pretendest to wait God's leisure, matters are never like to be better with thee.
For if thou be lazy and negligent, and never settest about a good life, and then pretendest to wait God's leisure, matters Are never like to be better with thee.
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Men indeed command and will have things done, whether their Servants will or no; because Masters among Men do not consult their Servants advantage, but their own.
Men indeed command and will have things done, whither their Servants will or no; Because Masters among Men do not consult their Servants advantage, but their own.
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From all this it may appear, that the Difference of the Disposition is the main thing, which makes the Success of one man differ from that of another, in the use of the means of Grace.
From all this it may appear, that the Difference of the Disposition is the main thing, which makes the Success of one man differ from that of Another, in the use of the means of Grace.
Now these the Parable hath distributed into Three Sorts, and in each of them hath pointed out a particular Spirit, which seems to have been the Occasion of their Stubbornness and Contempt.
Now these the Parable hath distributed into Three Sorts, and in each of them hath pointed out a particular Spirit, which seems to have been the Occasion of their Stubbornness and Contempt.
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1. The First of these I take to be meant by Them, who, as the Third Verse tells us, would not come. And these men's Indisposition seems to be Pride and Disrespect.
1. The First of these I take to be meant by Them, who, as the Third Verse tells us, would not come. And these men's Indisposition seems to be Pride and Disrespect.
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A reputed Carpenter's Son, attended with a few illiterate Fishermen; addressing himself to persons of all Conditions, with all the marks of Humility, and Meekness, and Condescension;
A reputed Carpenter's Son, attended with a few illiterate Fishermen; addressing himself to Persons of all Conditions, with all the marks of Humility, and Meekness, and Condescension;
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And therefore finding Jesus make a Figure so very opposite to what they had conceived of Christ, they treated Him and his Doctrine with the utmost Contumely and Disdain.
And Therefore finding jesus make a Figure so very opposite to what they had conceived of christ, they treated Him and his Doctrine with the utmost Contumely and Disdain.
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as can give up their Assent to Mysteries above their comprehension, can tamely put up injuries and affronts, crucify themselves to the World in hope of unseen and very distant Rewards, renounce the present pleasures of Sin, engage in a perpetual War with sensual Appetite,
as can give up their Assent to Mysteres above their comprehension, can tamely put up injuries and affronts, crucify themselves to the World in hope of unseen and very distant Rewards, renounce the present pleasures of since, engage in a perpetual War with sensual Appetite,
And, that it becomes lost Wretches to admire and adore his Goodness, and to conclude, that the Methods of their Redemption were certainly adjusted with infinite Wisdom;
And, that it becomes lost Wretches to admire and adore his goodness, and to conclude, that the Methods of their Redemption were Certainly adjusted with infinite Wisdom;
and are satisfied, that His ways are not as Our Ways, nor His thoughts as Our Thoughts, though ten thousand Messages were sent to call them to the Marriage, they are like to continue the same sturdy, haughty Jews still; and will not come in.
and Are satisfied, that His ways Are not as Our Ways, nor His thoughts as Our Thoughts, though ten thousand Messages were sent to call them to the Marriage, they Are like to continue the same sturdy, haughty jews still; and will not come in.
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But at present their hands are so full, that till they can disengage themselves of some weighty and indispensable affairs, it is not possible for them to attend to that, which they wish with all their hearts they were free for.
But At present their hands Are so full, that till they can disengage themselves of Some weighty and indispensable affairs, it is not possible for them to attend to that, which they wish with all their hearts they were free for.
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as trust, and delight, and place their happiness in Riches, or any present Enjoyments, so as for their sakes to neglect and disesteem a future and Spiritual Good,
as trust, and delight, and place their happiness in Riches, or any present Enjoyments, so as for their sakes to neglect and disesteem a future and Spiritual Good,
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3. A Third Sort of People, yet worse than both the former, we read of at the sixth Verse; who, not content to reject the Invitation, fell foul upon them that brought it;
3. A Third Sort of People, yet Worse than both the former, we read of At the sixth Verse; who, not content to reject the Invitation, fell foul upon them that brought it;
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They took the Servants, and entreated them spightfully, and slew them. These gave themselves no trouble about making excuses, but added to their perverse Rudeness, Cruelty, and Malice, and Rage;
They took the Servants, and entreated them spitefully, and slew them. These gave themselves no trouble about making excuses, but added to their perverse Rudeness, Cruelty, and Malice, and Rage;
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And how blind, how blood-thirsty this was, our Lord hath acquainted us, in that prediction of his Disciples Sufferings, that the time was coming, when whosoever killed them, should think he did God Service.
And how blind, how bloodthirsty this was, our Lord hath acquainted us, in that prediction of his Disciples Sufferings, that the time was coming, when whosoever killed them, should think he did God Service.
Such also They, who, under pretence of more vigorously promoting or maintaining what they call the Truth, attack those of a contrary opinion with Sword, and Fire, and Faggot:
Such also They, who, under pretence of more vigorously promoting or maintaining what they call the Truth, attack those of a contrary opinion with Sword, and Fire, and Faggot:
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How much rather should we comply, when he says, Come unto the Marriage? And sure this single Circumstance, that Men will not be perswaded to their own advantage, is sufficicient to shew us, where the fault truly lyes:
How much rather should we comply, when he Says, Come unto the Marriage? And sure this single Circumstance, that Men will not be persuaded to their own advantage, is sufficient to show us, where the fault truly lies:
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For This answers to the Person, who did come, and yet was afterwards thrust out for want of a Wedding-Garment. What this Garment signifies, seems not very hard to be understood.
For This answers to the Person, who did come, and yet was afterwards thrust out for want of a wedding garment. What this Garment signifies, seems not very hard to be understood.
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Most Interpreters agree it to be Good Works in general, to which I would only beg leave to add, such works done out of a Principle of sincere Obedience.
Most Interpreters agree it to be Good Works in general, to which I would only beg leave to add, such works done out of a Principle of sincere obedience.
though the Circumstances in Parables are not to be too curiously insisted upon, yet I presume it is not amiss to take in Inward Holiness here, in opposition to a dissembled formal Shew of Religion.
though the circumstances in Parables Are not to be too curiously insisted upon, yet I presume it is not amiss to take in Inward Holiness Here, in opposition to a dissembled formal Show of Religion.
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that we take care to be renewed in the Spirit of our Mind, and to put on the Inward Man, which after God is formed according to Righteousness and true Holiness;
that we take care to be renewed in the Spirit of our Mind, and to put on the Inward Man, which After God is formed according to Righteousness and true Holiness;
And at the Last day, the matter will come much to one, whether we be reckoned among Hypocrites or Ʋnbelievers; since the Great Judge hath already declared, that the Portion of both shall be in a place of darkness and weeping, and gnashing of Teeth.
And At the Last day, the matter will come much to one, whither we be reckoned among Hypocrites or Ʋnbelievers; since the Great Judge hath already declared, that the Portion of both shall be in a place of darkness and weeping, and gnashing of Teeth.
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since the very same Advantages and Assistances, afforded Me• for disposing them to believe the Truth, are at least as plentifully afforded 〈 ◊ 〉 disposing them to practise it, wh• … they do believe it;
since the very same Advantages and Assistances, afforded Me• for disposing them to believe the Truth, Are At least as plentifully afforded 〈 ◊ 〉 disposing them to practise it, wh• … they do believe it;
And the very sa• … Indispositions and vicious Qualiti• …, which hinder men from entertaining the Christian Doctrine, do likewise obstruct the conforming their lives in good earnest, to the Doctrines they entertain.
And the very sa• … Indispositions and vicious Qualiti• …, which hinder men from entertaining the Christian Doctrine, do likewise obstruct the conforming their lives in good earnest, to the Doctrines they entertain.
Which is, to remove mose discouragements to Repentance and a Good Life, which some weak Minds may labour under, from a mistaken Notion, that these things will, either be done without us,
Which is, to remove mose discouragements to Repentance and a Good Life, which Some weak Minds may labour under, from a mistaken Notion, that these things will, either be done without us,
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or not effectually attain'd even by our most laborious and conscientious Endeavours. And though may be objected, that Parables afford but little matter for solid Argument;
or not effectually attained even by our most laborious and conscientious Endeavours. And though may be objected, that Parables afford but little matter for solid Argument;
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And what Cloaks soever Men may contrive to cover their shame in the mean while, every mouth shall then be laid in the dust, All flesh shall not only be,
And what Cloaks soever Men may contrive to cover their shame in the mean while, every Mouth shall then be laid in the dust, All Flesh shall not only be,
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That They who wilfully fail in either of these Points, cannot be of the Number of God's Chosen: They may be Called, and not Come; they may Come, and yet be thrust out as unworthy.
That They who wilfully fail in either of these Points, cannot be of the Number of God's Chosen: They may be Called, and not Come; they may Come, and yet be thrust out as unworthy.
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SERMON XI. WORLDLY HINDRANCES NO EXCUSE For the Neglect of Religious Duties. St. Luke XIV. V. 23, 24. And the Lord said unto the Servant, Go out into the High-ways and Hedges, and compel them to come in, that my house may be filled:
SERMON XI. WORLDLY HINDRANCES NO EXCUSE For the Neglect of Religious Duties. Saint Luke XIV. V. 23, 24. And the Lord said unto the Servant, Go out into the Highways and Hedges, and compel them to come in, that my house may be filled:
THE Divine Discourses, with which our Lord entertained the Company, while dining with one of the chief Pharisees, made such impression upon them, that a certain Person then at meat with him, broke out into these words, Blessed is He, that shall eat bread in the Kingdom of God.
THE Divine Discourses, with which our Lord entertained the Company, while dining with one of the chief Pharisees, made such impression upon them, that a certain Person then At meat with him, broke out into these words, Blessed is He, that shall eat bred in the Kingdom of God.
And, for the Illustration of this sad Truth, the Successes of the Gospel, and the different Reception it found among Men, are represented under the Figure of a Great Supper prepared, and the Behaviour of the Guests invited to it.
And, for the Illustration of this sad Truth, the Successes of the Gospel, and the different Reception it found among Men, Are represented under the Figure of a Great Supper prepared, and the Behaviour of the Guests invited to it.
For, whether we respect the First eminent discrimination made between the Jews and the Gentiles; Or whether That more continuing one, of the several Degrees and Qualifications of Men in all Ages and Countries;
For, whither we respect the First eminent discrimination made between the jews and the Gentiles; Or whither That more Continuing one, of the several Degrees and Qualifications of Men in all Ages and Countries;
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Concerning the Former of These, wherein the Jews and Gentiles are concerned, I have already spoken so largely, that it will be needless again to insist upon it.
Concerning the Former of These, wherein the jews and Gentiles Are concerned, I have already spoken so largely, that it will be needless again to insist upon it.
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Which is, That those Gentiles fetched from the High-ways and Hedges, are said here to be Compelled to come in; Not from any external or irresistible Necessity made use of to reduce them;
Which is, That those Gentiles fetched from the Highways and Hedges, Are said Here to be Compelled to come in; Not from any external or irresistible Necessity made use of to reduce them;
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But by the Evidence of Miracles, By the powerful Convictions of Truth, By the strength of Arguments, By repeated Messages, By all the prevailing Arts of a holy Importunity;
But by the Evidence of Miracles, By the powerful Convictions of Truth, By the strength of Arguments, By repeated Messages, By all the prevailing Arts of a holy Importunity;
And, when They had thus accepted the Invitation, then follows a severe, though most deserved sentence of utter Exclusion, upon those other insensible ungrateful Creatures, who had provoked this Good Man of the House,
And, when They had thus accepted the Invitation, then follows a severe, though most deserved sentence of utter Exclusion, upon those other insensible ungrateful Creatures, who had provoked this Good Man of the House,
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while those of inferior Condition, whose Spirits and Tempers were of a size with their Estates, submitted gladly to Them. The persons of Study and Attainments deluding themselves with vain Sophistry,
while those of inferior Condition, whose Spirits and Tempers were of a size with their Estates, submitted gladly to Them. The Persons of Study and Attainments deluding themselves with vain Sophistry,
and, conscious of the Impotence of Works alone, sought Salvation by the Righteousness of Faith. So that, in each of these respects, those who were bidden, that is, who had received most from God,
and, conscious of the Impotence of Works alone, sought Salvation by the Righteousness of Faith. So that, in each of these respects, those who were bidden, that is, who had received most from God,
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There is yet Another Interpretation of this Parable, accommodated to the Circumstances of those People, among whom the Gospel is already profess'd, and established.
There is yet another Interpretation of this Parable, accommodated to the circumstances of those People, among whom the Gospel is already professed, and established.
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1. Let us consider, First, The Justice of God in debarring those Men any Access to Heaven and Happiness hereafter, who refuse the proffers of it made to them here.
1. Let us Consider, First, The justice of God in debarring those Men any Access to Heaven and Happiness hereafter, who refuse the proffers of it made to them Here.
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The Third is more properly reduced to Love of Pleasure, and Fondness of Sensual Delights; which carries some signs of a worse and more untractable Disposition along with it.
The Third is more properly reduced to Love of Pleasure, and Fondness of Sensual Delights; which carries Some Signs of a Worse and more untractable Disposition along with it.
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He that had married a Wife, in a more blunt and sullen manner, replies roughly, I cannot come; A Reply, which speaks that Air of Scorn, usual in Men abandoned to Sense, and Appetite; Who disdain every Thing and every Person, whose Business and Aim it is to divert them from such present Gratifications.
He that had married a Wife, in a more blunt and sullen manner, replies roughly, I cannot come; A Reply, which speaks that Air of Scorn, usual in Men abandoned to Sense, and Appetite; Who disdain every Thing and every Person, whose Business and Aim it is to divert them from such present Gratifications.
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And that no Bounds, no Laws restrained our Pleasures, where Modesty and Decency were observed, where no Man's Property had been Invaded, no injured Bed,
And that no Bounds, no Laws restrained our Pleasures, where Modesty and Decency were observed, where no Man's Property had been Invaded, no injured Bed,
But now by producing honest Purchases, and honourable Marriage, he plainly teaches us, That even the most Innocent Profits and Pleasures may cease to be Innocent in our manner of using them.
But now by producing honest Purchases, and honourable Marriage, he plainly Teaches us, That even the most Innocent Profits and Pleasures may cease to be Innocent in our manner of using them.
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These are the Bidden, the Ʋngrateful Wretches, whom Christ rejects with Anger, and not one of them is admitted to taste of his Supper. Which brings me to the second branch of this Argument.
These Are the Bidden, the Ʋngrateful Wretches, whom christ rejects with Anger, and not one of them is admitted to taste of his Supper. Which brings me to the second branch of this Argument.
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yet they lose all their value, and cease to be of any Consideration, when set against our Obedience to that Great King, this Gracious Master, this kindest of all Friends.
yet they loose all their valve, and cease to be of any Consideration, when Set against our obedience to that Great King, this Gracious Master, this Kindest of all Friends.
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And Who in his right mind will deny such a proffer as this? Who can suppose, that Any engagement ought to obstruct him in the pursuit of it? Who can excuse so unreasonable a refusal, I do not say, to God,
And Who in his right mind will deny such a proffer as this? Who can suppose, that Any engagement ought to obstruct him in the pursuit of it? Who can excuse so unreasonable a refusal, I do not say, to God,
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and They who do not feek, They who do not accept it there, whatever satisfactions else they may find or fancy, all these will prove but flattering empty dreams at last;
and They who do not feek, They who do not accept it there, whatever satisfactions Else they may find or fancy, all these will prove but flattering empty dreams At last;
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For the Love of Riches, the Incumbrances of a worldly Life, and the Indulging of Sensual Delights, are of very fatal Consequence to the Soul. It may be alledged indeed, in their vindication and excuse, that the Parable supposes them to be only such Cares,
For the Love of Riches, the Encumbrances of a worldly Life, and the Indulging of Sensual Delights, Are of very fatal Consequence to the Soul. It may be alleged indeed, in their vindication and excuse, that the Parable supposes them to be only such Cares,
And the Christian Religion expects, that we should no more addict our selves to those Passions and Engagements, which are sure to have ill effects upon us,
And the Christian Religion expects, that we should no more addict our selves to those Passion and Engagements, which Are sure to have ill effects upon us,
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For of those Men, who are not utterly abandoned to Wickedness and a Reprobate Mind, More, it is probable, perish by the abuse of Innocent and Good things,
For of those Men, who Are not utterly abandoned to Wickedness and a Reprobate Mind, More, it is probable, perish by the abuse of Innocent and Good things,
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But where the Fact it self, or the Object we are conversant about, does not fall under such plain Censure, there it is easie to mistake in Circumstances and Degrees.
But where the Fact it self, or the Object we Are conversant about, does not fallen under such plain Censure, there it is easy to mistake in circumstances and Degrees.
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and cannot take it ill, if their attendance upon his Will in the Constitutions of his Providence, should interfere now and then with their observance of his Laws and Worship; For both they cannot do;
and cannot take it ill, if their attendance upon his Will in the Constitutions of his Providence, should interfere now and then with their observance of his Laws and Worship; For both they cannot do;
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But when our hopes, our labours, and our delights, are placed upon these objects; we then degrade our selves, lose our Original Prerogative, and that Dominion turns to Slavery.
But when our hope's, our labours, and our delights, Are placed upon these objects; we then degrade our selves, loose our Original Prerogative, and that Dominion turns to Slavery.
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and should never be permitted to justle out our first and great Concern, Gods Righteousness and Kingdom. When this Great Master of the Feast invites us, we must leave all, and follow Him;
and should never be permitted to justle out our First and great Concern, God's Righteousness and Kingdom. When this Great Master of the Feast invites us, we must leave all, and follow Him;
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And, since that future Life is to be sought, by fervent Devotion, by constant Watchfulness, by painful Labour of the mind, by many repeated Acts of Self-denial and Mortification;
And, since that future Life is to be sought, by fervent Devotion, by constant Watchfulness, by painful Labour of the mind, by many repeated Acts of Self-denial and Mortification;
In a word, that the foolish Worldling, who rather chose to feed on Husks with Swine, should be shut out as unworthy to eat Bread in the Kingdom of his Heavenly Father.
In a word, that the foolish Worldling, who rather chosen to feed on Husks with Swine, should be shut out as unworthy to eat Bred in the Kingdom of his Heavenly Father.
II. From the Justice of God in condemning, Wretches so unperswadeable to their own Advantage, I pass now, in the Second place, To consider his Mercy in the means used for the Conversion of those, who do thankfully accept and profit under them.
II From the justice of God in condemning, Wretches so unperswadeable to their own Advantage, I pass now, in the Second place, To Consider his Mercy in the means used for the Conversion of those, who do thankfully accept and profit under them.
And This, as it is illustrated throughout the whole Parable, so particularly in the twenty third Verse now before us, The Lord said unto the Servant, Go out into the Highways and Hedges,
And This, as it is illustrated throughout the Whole Parable, so particularly in the twenty third Verse now before us, The Lord said unto the Servant, Go out into the Highways and Hedges,
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That the Blind and the Lame, the Wanderers and Stragglers should be so earnestly invited, so gladly received, this is a most surprising, a most unspeakable Condescension.
That the Blind and the Lame, the Wanderers and Stragglers should be so earnestly invited, so gladly received, this is a most surprising, a most unspeakable Condescension.
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The Ignorant and the Irresolute, the Men of Weak Reason and Strong Passions, These are the blind, and the halt, and the maimed; And They who live wild,
The Ignorant and the Irresolute, the Men of Weak Reason and Strong Passion, These Are the blind, and the halt, and the maimed; And They who live wild,
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The Persons then, to whom such favour is shewn, make it the more remarkable; Especially when so much Industry is used upon their account as this whole Parable reflects;
The Persons then, to whom such favour is shown, make it the more remarkable; Especially when so much Industry is used upon their account as this Whole Parable reflects;
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Now this care I speak of, was seen heretofore, in the many repeated Messages and Calls to Knowledge and Repentance; In God's being found of those that fought him not,
Now this care I speak of, was seen heretofore, in the many repeated Messages and Calls to Knowledge and Repentance; In God's being found of those that fought him not,
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But chiefly in sending that Eminent Servant, Him in whom his Soul delighted, Him, who took upon him the form of a Servant, and stoop'd to all the meannesses and sufferings of Afflicted flesh, to collect these miserable and impotent Creatures into his House,
But chiefly in sending that Eminent Servant, Him in whom his Soul delighted, Him, who took upon him the from of a Servant, and stooped to all the meannesses and sufferings of Afflicted Flesh, to collect these miserable and impotent Creatures into his House,
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Those Afflictions in our Estates, Those Losses of our Relations, The Aspersions upon our good Names, by which the Stubborn themselves are bound to discipline, the Proud are humbled, the Careless are rouzed into Thought,
Those Afflictions in our Estates, Those Losses of our Relations, The Aspersions upon our good Names, by which the Stubborn themselves Are bound to discipline, the Proud Are humbled, the Careless Are roused into Thought,
For the natural Effect of these things is to teach men Understanding, and the End of all Correction from our Heavenly Father, is to make the chastised parties partakers of his holiness; to reclaim them from those Offences that have deserved his Judgments,
For the natural Effect of these things is to teach men Understanding, and the End of all Correction from our Heavenly Father, is to make the chastised parties partakers of his holiness; to reclaim them from those Offences that have deserved his Judgments,
as our excellent Church hath done, (and as the common practice of many careless Christians gives but too just occasion for doing) to their making Business and Diversions an excuse,
as our excellent Church hath done, (and as the Common practice of many careless Christians gives but too just occasion for doing) to their making Business and Diversions an excuse,
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And with these Elements of Bread and Wine each faithful Guest receives an inward Grace: Pardon & Peace, spiritual Strength and every benefit of his saving Passion.
And with these Elements of Bred and Wine each faithful Guest receives an inward Grace: Pardon & Peace, spiritual Strength and every benefit of his Saving Passion.
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Hence 'tis these Elements are term'd the Bread of Life, the Wine of Elect Souls, and in a spiritual and efficacious sense, the Flesh and Blood of Christ, which nourishes and exhilarates the inward Man,
Hence it's these Elements Are termed the Bred of Life, the Wine of Elect Souls, and in a spiritual and efficacious sense, the Flesh and Blood of christ, which Nourishes and exhilarates the inward Man,
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And are you so stupid, to prefer the Apples of Sodom, and the Grapes of Gomorrah, before this Heavenly Banquet? Do the fading, the empty objects of the present time so wholly imploy you, that no leisure can be found for the Concerns of Eternity? Shall sinful Delights;
And Are you so stupid, to prefer the Apples of Sodom, and the Grapes of Gomorrah, before this Heavenly Banquet? Do the fading, the empty objects of the present time so wholly employ you, that no leisure can be found for the Concerns of Eternity? Shall sinful Delights;
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or to feed your Families, while something, nearer to you than both these, is suffered to lye and perish for Hunger, without any seeming Concern? But farther yet.
or to feed your Families, while something, nearer to you than both these, is suffered to lie and perish for Hunger, without any seeming Concern? But farther yet.
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and your own Mercy? Is this a suitable return for so much Kindness? And would you forgive your selves for using any Patron upon Earth so ungratefully? But you want no inclination,
and your own Mercy? Is this a suitable return for so much Kindness? And would you forgive your selves for using any Patron upon Earth so ungratefully? But you want no inclination,
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For hither we come to find Cure for our Sins, Food for our inward Strength, Comfort for our Sorrows, a Sanctified use of our Enjoyments, a Blessing upon our honest Labours,
For hither we come to find Cure for our Sins, Food for our inward Strength, Comfort for our Sorrows, a Sanctified use of our Enjoyments, a Blessing upon our honest Labours,
For fear these precious opportunities rise up in Judgment, and draw on that Sentence of my Text, That They who will not taste this Supper here, shall not be suffered to partake in Heaven, of That which this represents,
For Fear these precious opportunities rise up in Judgement, and draw on that Sentence of my Text, That They who will not taste this Supper Here, shall not be suffered to partake in Heaven, of That which this represents,
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a Person, in grief for his Son, who was grievously vexed with a Devil, brings him to the remainder of those Disciples left behind, to have the evil Spirit dispossest.
a Person, in grief for his Son, who was grievously vexed with a devil, brings him to the remainder of those Disciples left behind, to have the evil Spirit dispossessed.
For so it is manifest it had, by that doubtful form, in which he begs his assistance, ( V. 22.) But if thou canst do any thing, have compassion on us, and help us.
For so it is manifest it had, by that doubtful from, in which he begs his assistance, (V. 22.) But if thou Canst do any thing, have compassion on us, and help us.
Jesus said unto him, If thou canst believe, all things are possible to him that believeth, (V. 23.) The Father of the Child, full of concern for his Son, sadly sensible of his own Defects,
jesus said unto him, If thou Canst believe, all things Are possible to him that Believeth, (V. 23.) The Father of the Child, full of concern for his Son, sadly sensible of his own Defects,
But however, the Command was too mighty to be disobey'd, for the Spirit came out of him, and as St. Matthew adds, in his relation of this Passage, the Child was cured from that very Hour.
But however, the Command was too mighty to be disobeyed, for the Spirit Come out of him, and as Saint Matthew adds, in his Relation of this Passage, the Child was cured from that very Hour.
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And I do not doubt, before I have done, but to convince the most exalted Christian, that though he may truly say, with this person in my Text, Lord I believe; yet there is need enough still of joyning in the latter part of the Verse,
And I do not doubt, before I have done, but to convince the most exalted Christian, that though he may truly say, with this person in my Text, Lord I believe; yet there is need enough still of joining in the latter part of the Verse,
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and of praying as he did, Lord help my Ʋnbelief. And I hope too, that what I shall say will be able to support the honest and the feeble-minded Christians, that though they are sadly sensible of some remains of Ʋnbelief in their Souls, which need to be helped;
and of praying as he did, Lord help my Ʋnbelief. And I hope too, that what I shall say will be able to support the honest and the feeble-minded Christians, that though they Are sadly sensible of Some remains of Ʋnbelief in their Souls, which need to be helped;
and that, which seems to me at present the best method for doing it effectually, is to insist on these Three Heads. I. First, To assign some reasons for the weakness of mens Faith.
and that, which seems to me At present the best method for doing it effectually, is to insist on these Three Heads. I. First, To assign Some Reasons for the weakness of men's Faith.
And these shall be such, as every one of us will find himself more or less concerned in. II. Secondly, To shew, that those things which Many People are apt to suspect as signs of Ʋnbelief,
And these shall be such, as every one of us will find himself more or less concerned in. II Secondly, To show, that those things which Many People Are apt to suspect as Signs of Ʋnbelief,
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And here I will shew how any man, by examining his own Conscience carefully, may discern whether his Belief be consistent with the Terms of Salvation, or not.
And Here I will show how any man, by examining his own Conscience carefully, may discern whither his Belief be consistent with the Terms of Salvation, or not.
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I begin with the 1st, And here by Faith I understand not only (1.) The Assent of the mind to those Truths which God hath revealed, in obedience to his Command,
I begin with the 1st, And Here by Faith I understand not only (1.) The Assent of the mind to those Truths which God hath revealed, in Obedience to his Command,
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For All This is comprehended under Believing; and several accounts may be given of our failing in sundry instances of this Faith. Particularly These that follow.
For All This is comprehended under Believing; and several accounts may be given of our failing in sundry instances of this Faith. Particularly These that follow.
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For Some of these being very dark and mysterious Truths, it cannot be expected, that our Minds should adhere to them, with the same sort of Assurance, that they are used to do, in such Other matters as fall within our Comprehension,
For some of these being very dark and mysterious Truths, it cannot be expected, that our Minds should adhere to them, with the same sort of Assurance, that they Are used to do, in such Other matters as fallen within our Comprehension,
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and the Restoring to us these fleshly Bodies again at the General Resurrection, (notwithstanding the infinite and unconceivable Changes which Time and Corruption bring upon them in the mean while) These,
and the Restoring to us these fleshly Bodies again At the General Resurrection, (notwithstanding the infinite and unconceivable Changes which Time and Corruption bring upon them in the mean while) These,
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and some Others of the like nature are of the first Principles of Christianity; the Prime and most necessary Truths to be entertained, and firmly embraced.
and Some Others of the like nature Are of the First Principles of Christianity; the Prime and most necessary Truths to be entertained, and firmly embraced.
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And therefore, since Men's Assent is always governed by their Apprehensions, the Mind will never find the same Evidence for those things that are far above out of our sight, that it does for Others, which we see,
And Therefore, since Men's Assent is always governed by their Apprehensions, the Mind will never find the same Evidence for those things that Are Far above out of our sighed, that it does for Others, which we see,
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And, though we are exceedingly to blame, if any Objections, which the Obscurity of those Great Important Doctrins is wont to raise in us, be suffered to overthrow our Faith, or dangerously to shake it;
And, though we Are exceedingly to blame, if any Objections, which the Obscurity of those Great Important Doctrines is wont to raise in us, be suffered to overthrow our Faith, or dangerously to shake it;
and the Devil will not fail to make use of these Occasions, and try by them to loosen and dissettle us, from that firmness of perswasion, which is due to such a Revelation.
and the devil will not fail to make use of these Occasions, and try by them to loosen and dissettle us, from that firmness of persuasion, which is due to such a Revelation.
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But those men will be sure to find a very great deal, who, over-looking the Credibility of the Testimony and Revelation it self, which is Reason's proper Province in these matters;
But those men will be sure to find a very great deal, who, overlooking the Credibility of the Testimony and Revelation it self, which is Reason's proper Province in these matters;
One would think, that, to be once throughly convinced of the Truth of Christianity, and the Reasonableness and Excellency of the Duties it enjoins, were enough to fix a Man all his Life long.
One would think, that, to be once thoroughly convinced of the Truth of Christianity, and the Reasonableness and Excellency of the Duties it enjoins, were enough to fix a Man all his Life long.
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But where we are not to rest in a bare Judgment, of a thing's being thus, or otherwise; Where we are obliged to pursue a Doctrine • … o' all its Consequences,
But where we Are not to rest in a bore Judgement, of a thing's being thus, or otherwise; Where we Are obliged to pursue a Doctrine • … oF all its Consequences,
And from hence it is, that no present perswasion, though never so full, and clear, will answer the Character of a Christian Faith, without a particular and constant Application.
And from hence it is, that no present persuasion, though never so full, and clear, will answer the Character of a Christian Faith, without a particular and constant Application.
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These are all of them Notions, which either Nature, or Religion, or Both, have riveted so fast into men's Minds, that we find very Few of those who strive against them,
These Are all of them Notions, which either Nature, or Religion, or Both, have riveted so fast into men's Minds, that we find very Few of those who strive against them,
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and fall, by Surprise or Forgetfulness, if not by Wilfulness and Presumption? Now the failings of most People in this Case, cannot proceed from Infidelity,
and fallen, by Surprise or Forgetfulness, if not by Wilfulness and Presumption? Now the failings of most People in this Case, cannot proceed from Infidelity,
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But the business is, that their thoughts are not always equally bent, nor the Applications of these general Doctrines at all times made to their own private Circumstances;
But the business is, that their thoughts Are not always equally bent, nor the Applications of these general Doctrines At all times made to their own private circumstances;
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Therefore every one, in this respect, is more or less defective, as he is wanting in the ready performance of each Act. And even those who would be ready to dye at a stake for the Truth of Christianity,
Therefore every one, in this respect, is more or less defective, as he is wanting in the ready performance of each Act. And even those who would be ready to die At a stake for the Truth of Christianity,
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It will probably recover and rouse it self very quickly, but, till that be done, it is the same thing, (as to that particular instant of action) as if the man had had no such Ideas at all.
It will probably recover and rouse it self very quickly, but, till that be done, it is the same thing, (as to that particular instant of actium) as if the man had had no such Ideas At all.
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And the great Cause, why our Afterremembrances of these things are so bitter to us, is, that then the Charm is at an End. We behold the Sin as it really is, and view it coolly;
And the great Cause, why our Afterremembrances of these things Are so bitter to us, is, that then the Charm is At an End. We behold the since as it really is, and view it coolly;
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and bringing me into Captivity to the Law of sin that is in my Members. The Condition is much the same with our Griefs, and our Fears, and our Troubles,
and bringing me into Captivity to the Law of since that is in my Members. The Condition is much the same with our Griefs, and our Fears, and our Troubles,
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For, when we see a Friend in Poverty or Affliction, How many are there, that can address themselves to his Circumstances with great Dexterity and Strength of Reason? Tell him, that he must consider himself always under the disposal of a Wise,
For, when we see a Friend in Poverty or Affliction, How many Are there, that can address themselves to his circumstances with great Dexterity and Strength of Reason? Tell him, that he must Consider himself always under the disposal of a Wise,
and Just, and Kind Providence, that does not afflict willingly, nor take any delight in grieving the Children of Men, but makes these very Chastisements a mark of Fatherly Tenderness and Love,
and Just, and Kind Providence, that does not afflict willingly, nor take any delight in grieving the Children of Men, but makes these very Chastisements a mark of Fatherly Tenderness and Love,
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And that the light sufferings of a moment, if meekly submitted to, and wisely improved, will work out a far more exceeding and Eternal weight of Glory.
And that the Light sufferings of a moment, if meekly submitted to, and wisely improved, will work out a Far more exceeding and Eternal weight of Glory.
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as being fully perswaded, that these Considerations would not fail to soften any Accident, and compose Our Minds under the severest Tryals, that our Patience could possibly be called to. But alas!
as being Fully persuaded, that these Considerations would not fail to soften any Accident, and compose Our Minds under the Severest Trials, that our Patience could possibly be called to. But alas!
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For every Man is so partial, or so cruel to himself, as to fancy or find out some peculiar aggravations in his Own Misfortunes, which those of No other Persons in the World besides, (he thinks) are, or can be attended with.
For every Man is so partial, or so cruel to himself, as to fancy or find out Some peculiar aggravations in his Own Misfortunes, which those of No other Persons in the World beside, (he thinks) Are, or can be attended with.
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But they do not extinguish Humane Nature, nor prevent many sudden Sallies, which a good Man in his soberer thoughts may see reason enough to condemn in himself.
But they do not extinguish Humane Nature, nor prevent many sudden Sallies, which a good Man in his Soberer thoughts may see reason enough to condemn in himself.
Since, Lastly, The Corruptions of Sense, and the Violences of Passion, and the Fondness for the World, will ever carry some sway in a Creature, compounded of Body, as well as Soul;
Since, Lastly, The Corruptions of Sense, and the Violences of Passion, and the Fondness for the World, will ever carry Some sway in a Creature, compounded of Body, as well as Soul;
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And in that Subject too we have gained this Advantage too by what hath been said already, That it is not every sort of Doubting or Dispute with a Man's self about the Principles of Religion;
And in that Subject too we have gained this Advantage too by what hath been said already, That it is not every sort of Doubting or Dispute with a Man's self about the Principles of Religion;
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The Ruler, in the close of that Chapter, believed, when our Lord said unto him, Thy Son liveth; But when he returned Home, upon comparing the time of his son's Recovery, with that of our Lord's declaring it, he found an exact agreement between his words and the Event;
The Ruler, in the close of that Chapter, believed, when our Lord said unto him, Thy Son lives; But when he returned Home, upon comparing the time of his son's Recovery, with that of our Lord's declaring it, he found an exact agreement between his words and the Event;
Christ applies to himself, and to his gracious dealings with Weak Men, that Prophecy, of not breaking the bruised Reed, nor quenching the smoaking Flax, and thereby plainly intimates, that the Reed is still such though bruised,
christ Applies to himself, and to his gracious dealings with Weak Men, that Prophecy, of not breaking the Bruised Reed, nor quenching the smoking Flax, and thereby plainly intimates, that the Reed is still such though Bruised,
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Faith is likewise the same in those whom the Scripture calls Babes in Christ; But stronger indeed in them that grow up to the fulness of the Stature, of perfect men in him.
Faith is likewise the same in those whom the Scripture calls Babes in christ; But Stronger indeed in them that grow up to the fullness of the Stature, of perfect men in him.
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This is so evident to Reason and Experience, that I should think it needless to insist any longer on my Second Head, were it not, that many well-meaning Persons are used to disquiet themselves with some very troublesome Scruples concerning this Matter.
This is so evident to Reason and Experience, that I should think it needless to insist any longer on my Second Head, were it not, that many well-meaning Persons Are used to disquiet themselves with Some very troublesome Scruples Concerning this Matter.
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But now, because Many People of honest Desires, and sincere Inclinations to Godliness, are sometimes involved in many uncomfortable Scruples upon this occasion, I promised farther to consider some of the principal Doubts, which used to give such Men trouble.
But now, Because Many People of honest Desires, and sincere Inclinations to Godliness, Are sometime involved in many uncomfortable Scruples upon this occasion, I promised farther to Consider Some of the principal Doubts, which used to give such Men trouble.
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These Discomforts, (so far as I have had occasion to observe them) usually arise, either (1.) From some Failings which Men feel or fancy in themselves, or (2.) From the Want of such easy and peaceful Resentments of Mind,
These Discomforts, (so Far as I have had occasion to observe them) usually arise, either (1.) From Some Failings which Men feel or fancy in themselves, or (2.) From the Want of such easy and peaceful Resentments of Mind,
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and the Reality even of that Faith which is but Weak, does in a great measure contain the Substance of what is requisite to be said upon these several occasions.
and the Reality even of that Faith which is but Weak, does in a great measure contain the Substance of what is requisite to be said upon these several occasions.
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that, when He brings us to Account, all fair and reasonable Allowances will be made, both for the weak and blind sides of the Nature he hath given us, the surprises and sudden Accidents which prevail upon our impotence,
that, when He brings us to Account, all fair and reasonable Allowances will be made, both for the weak and blind sides of the Nature he hath given us, the surprises and sudden Accidents which prevail upon our impotence,
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To this very purpose is it, that (our Bl. Saviour excepted, who was God as well as Man) the Holy Scripture hath no where proposed any Person whatever,
To this very purpose is it, that (our Blow Saviour excepted, who was God as well as Man) the Holy Scripture hath no where proposed any Person whatever,
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And surely the Anger and Impatience of Moses, the Adultery and Murder committed by David, and the Denial of Christ by St. Peter, were not only intended to humble those, who are so far transported with an Opinion of their own Excellencies,
And surely the Anger and Impatience of Moses, the Adultery and Murder committed by David, and the Denial of christ by Saint Peter, were not only intended to humble those, who Are so Far transported with an Opinion of their own Excellencies,
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Humane Nature stands upon so slippery Ground, is thrust at so sore, and so fatally prone to strike in with the Enemies and Temptations that seek its Ruine, that it may well exercise our wonder,
Humane Nature Stands upon so slippery Ground, is thrust At so soar, and so fatally prove to strike in with the Enemies and Temptations that seek its Ruin, that it may well exercise our wonder,
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Secondly, Some there are, who, though they cannot accuse themselves of any notorious Relapses, (such as those we last mentitioned) yet question the truth of their Faith,
Secondly, some there Are, who, though they cannot accuse themselves of any notorious Relapses, (such as those we last mentitioned) yet question the truth of their Faith,
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But then it is as true, That the same pitch of Spiritual Strength and Grace, is no more requisite to make all Persons true Christians, and true Believers;
But then it is as true, That the same pitch of Spiritual Strength and Grace, is no more requisite to make all Persons true Christians, and true Believers;
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and the more furious and fiery they are, which this Faith alone can quench. The Wisdom of Governours does not think the same preparations necessary in time of Peace,
and the more furious and fiery they Are, which this Faith alone can quench. The Wisdom of Governors does not think the same preparations necessary in time of Peace,
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if we do not Languish and become manifestly cold and feeble in God's Service, nor find our Souls infected with Sin and Lust, This is a good Argument that our Spiritual Health is good.
if we do not Languish and become manifestly cold and feeble in God's Service, nor find our Souls infected with since and Lust, This is a good Argument that our Spiritual Health is good.
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Besides, where all these Blessings depend upon the mere Bounty and free Gift of our Master, we ought not to disquiet our selves with Reflections upon what we have not,
Beside, where all these Blessings depend upon the mere Bounty and free Gift of our Master, we ought not to disquiet our selves with Reflections upon what we have not,
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so that by them a true Faith may be known, as evidently as a Tree by its Fruit. The meaning whereof is this, that what we call Faith, if it produce no good Deeds, is no better than Dead, and none at all.
so that by them a true Faith may be known, as evidently as a Tree by its Fruit. The meaning whereof is this, that what we call Faith, if it produce no good deeds, is no better than Dead, and none At all.
But it is by no means a just Consequence from hence, that no Faith is lively and true, which is not perpetually exerting it self in New instances, any more,
But it is by no means a just Consequence from hence, that no Faith is lively and true, which is not perpetually exerting it self in New instances, any more,
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such as the being sometimes indisposed to the Duties of Religion, and feeling our Zeal less warm and vigorous than formerly, yet are not these Symptoms of so fatal Consequence, that we should conclude against the Reality of our Faith,
such as the being sometime indisposed to the Duties of Religion, and feeling our Zeal less warm and vigorous than formerly, yet Are not these Symptoms of so fatal Consequence, that we should conclude against the Reality of our Faith,
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then we might expect, that it should be steddy and uniform in all its Operations. But here the Wise-Man's Observation takes place, That the corruptible body presseth down the Soul,
then we might expect, that it should be steady and uniform in all its Operations. But Here the Wise-Man's Observation Takes place, That the corruptible body Presseth down the Soul,
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and the Earthly tabernacle weigheth down the Mind, that museth upon many things; or as the word might properly enough be render'd, the mind encumbred with many cares.
and the Earthly tabernacle weigheth down the Mind, that museth upon many things; or as the word might properly enough be rendered, the mind encumbered with many Cares.
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it must needs follow, that, as those Springs are differently set, and we differently moved by them, the alterations we feel in point of Duty and Devotion,
it must needs follow, that, as those Springs Are differently Set, and we differently moved by them, the alterations we feel in point of Duty and Devotion,
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Those that seek the Kingdom of God and his Righteousness first, yet must allow some part of their time and pains, in an honest search of the less important Conveniencies of this Life;
Those that seek the Kingdom of God and his Righteousness First, yet must allow Some part of their time and pains, in an honest search of the less important Conveniences of this Life;
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The Soul and Body are linked together in so close a band, their operations upon one another reciprocally are so very quick and powerful, that it is scarce to be conceived,
The Soul and Body Are linked together in so close a band, their operations upon one Another reciprocally Are so very quick and powerful, that it is scarce to be conceived,
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and again, how it languishes, and is cramped up under every indisposition, every accidental disturbance, that shakes the fleshly Tabernacle, in which it dwells.
and again, how it Languishes, and is cramped up under every indisposition, every accidental disturbance, that shakes the fleshly Tabernacle, in which it dwells.
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and look into himself, will quickly find, None of us is able at all times alike to maintain the same Easiness of Humour, and Freedom in common Conversation.
and look into himself, will quickly find, None of us is able At all times alike to maintain the same Easiness of Humour, and Freedom in Common Conversation.
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How much more must those Others, (the Will, and the Desires) be subject to them, whose business lies chiefly with those Appetites and Inclinations, which Flesh and Sense converse with,
How much more must those Others, (the Will, and the Desires) be Subject to them, whose business lies chiefly with those Appetites and Inclinations, which Flesh and Sense converse with,
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and Inspire Warmth, or chill us with Cold, when those Affections are the very part chiefly employed? All which is the more necessary to be observed, that Men may be set right in their judgments of themselves;
and Inspire Warmth, or chill us with Cold, when those Affections Are the very part chiefly employed? All which is the more necessary to be observed, that Men may be Set right in their Judgments of themselves;
and not rashly pronounce, as they frequently do, concerning the State of their Souls, and the hopes of Eternal Salvation, from such things as are not of a Spiritual Relation,
and not rashly pronounce, as they frequently do, Concerning the State of their Souls, and the hope's of Eternal Salvation, from such things as Are not of a Spiritual Relation,
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so much as the present Habit of the Blood and Spirits, and the particular Temper and Constitution of their Bodies. III. The Next Objection seems to carry much more reason of Dissatisfaction, which is, when Men apprehend, that they are not sufficiently sorry for their past Sins.
so much as the present Habit of the Blood and Spirits, and the particular Temper and Constitution of their Bodies. III. The Next Objection seems to carry much more reason of Dissatisfaction, which is, when Men apprehend, that they Are not sufficiently sorry for their past Sins.
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But here again the whole Difficulty lies, in determining what is Enough. The misfortune of Persons in their Doubts concerning Remorse for sin is, that they mistake the Nature of Sorrow upon these Occasions.
But Here again the Whole Difficulty lies, in determining what is Enough. The misfortune of Persons in their Doubts Concerning Remorse for since is, that they mistake the Nature of Sorrow upon these Occasions.
As appears (they tell you) from the mournful Complaints of David, the bitter Weeping of St. Peter, and Other instances of Holy Penitents in Scripture.
As appears (they tell you) from the mournful Complaints of David, the bitter Weeping of Saint Peter, and Other instances of Holy Penitents in Scripture.
All which are our Patterns, and, when we fall short of Their Anguish and Grief of Heart, it is to be feared, that we want Their Faith and Their Sincerity.
All which Are our Patterns, and, when we fallen short of Their Anguish and Grief of Heart, it is to be feared, that we want Their Faith and Their Sincerity.
And therefore it is urged, that no Man's Soul ought to speak comfort to him, without the like Humiliations, the like inward perplexities and groanings of Spirit, the like watering our Couch with Tears, and making our Bed to swim in the Night-Season.
And Therefore it is urged, that no Man's Soul ought to speak Comfort to him, without the like Humiliations, the like inward perplexities and groanings of Spirit, the like watering our Couch with Tears, and making our Bed to swim in the Night-Season.
and no Affliction or Sadness of Heart can give pleasure to a Being so infinitely Kind as God, (who is Love and Goodness in its utmost Perfection) any farther,
and no Affliction or Sadness of Heart can give pleasure to a Being so infinitely Kind as God, (who is Love and goodness in its utmost Perfection) any farther,
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when Both are alike reformed by them, alike prevailed upon to commit no more those Follies, which have been the just cause of so much Disquiet to their Minds.
when Both Are alike reformed by them, alike prevailed upon to commit no more those Follies, which have been the just cause of so much Disquiet to their Minds.
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And it was fit, that They who had given such instances of Humane Frailty, in falling so grievously, should be as remarkable Patterns of holy Indignation and Zeal, in acknowledging their Faults, and recovering themselves from them.
And it was fit, that They who had given such instances of Humane Frailty, in falling so grievously, should be as remarkable Patterns of holy Indignation and Zeal, in acknowledging their Faults, and recovering themselves from them.
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This was highly commendable In them, and is thus far an instruction to Us, that We ought to afflict our selves with sad remembrances, in proportion to the Delight,
This was highly commendable In them, and is thus Far an instruction to Us, that We ought to afflict our selves with sad remembrances, in proportion to the Delight,
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though he had delivered to Satan for the Scandal of his Crime, yet upon his relenting he immediately restores, lest Satan (says he) should take an advantage over it,
though he had Delivered to Satan for the Scandal of his Crime, yet upon his relenting he immediately restores, lest Satan (Says he) should take an advantage over it,
So that No Man need torment himself with a Scruple of not sorrowing for his Sins as he ought, provided he have but effectually subdued and reformed them.
So that No Man need torment himself with a Scruple of not sorrowing for his Sins as he ought, provided he have but effectually subdued and reformed them.
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And sure we ought rather to be thankful, that God had Compassion on our Infirmities, and spared us from absolute Dejection, and used his gentler methods of healing;
And sure we ought rather to be thankful, that God had Compassion on our Infirmities, and spared us from absolute Dejection, and used his Gentler methods of healing;
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And now, as to the Falling short of some Vertues, which was the Last of those Failings before mentioned, from whence Men are used to doubt of their having True Faith;
And now, as to the Falling short of Some Virtues, which was the Last of those Failings before mentioned, from whence Men Are used to doubt of their having True Faith;
God sees sit many times to leave a Lust unsubdued, and to withold the Perfection of some Grace from us, thereby to keep us in Action, and to continue us Humble.
God sees fit many times to leave a Lust unsubdued, and to withhold the Perfection of Some Grace from us, thereby to keep us in Actium, and to continue us Humble.
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and make us not only Vain, but Idle and Careless too. And therefore, both our Modesty and our Diligence stand in need of Difficulties, and Wants, and Disappointments to preserve them.
and make us not only Vain, but Idle and Careless too. And Therefore, both our Modesty and our Diligence stand in need of Difficulties, and Wants, and Disappointments to preserve them.
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If Knowledge be deny'd us, because there is danger of its puffing us up, and Charity, which is more to Edification, be planted in its stead, it is a Blessed Exchange,
If Knowledge be denied us, Because there is danger of its puffing us up, and Charity, which is more to Edification, be planted in its stead, it is a Blessed Exchange,
But besides, As God does not require all Virtues from Each man, so neither does he expect the same Degrees of the same Virtues from Every Man. In a Word;
But beside, As God does not require all Virtues from Each man, so neither does he expect the same Degrees of the same Virtues from Every Man. In a Word;
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Those that proceed from the expectation of such easy and peaceful Resentments of Mind, as are imagined always to attend Piety and true Faith, shall be considered (God willing) in another Discourse.
Those that proceed from the expectation of such easy and peaceful Resentments of Mind, as Are imagined always to attend Piety and true Faith, shall be considered (God willing) in Another Discourse.
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MY design from these Words, was to treat of a Weak and Imperfect Faith and, in pursuance of that Design, I have already assigned some Reasons for the weakness of Faith, such,
MY Design from these Words, was to Treat of a Weak and Imperfect Faith and, in pursuance of that Design, I have already assigned Some Reasons for the weakness of Faith, such,
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The Former of these Kinds have been already consider'd particularly, and the Latter come now under our Examination, viz. Those Dissatisfactions, which are apt to arise from the want of such easy and peaceful Resentments of Mind,
The Former of these Kinds have been already considered particularly, and the Latter come now under our Examination, viz. Those Dissatisfactions, which Are apt to arise from the want of such easy and peaceful Resentments of Mind,
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as true Faith, and that Piety which God accepts, are always supposed to produce. Now of These I commonly meet with Two, which seem most to deserve our Consideration,
as true Faith, and that Piety which God accepts, Are always supposed to produce. Now of These I commonly meet with Two, which seem most to deserve our Consideration,
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and Secondly, The want of those inward Joys, and that present constant peace of heart, which Religion is so often said in Scripture to cheer our Spirits with,
and Secondly, The want of those inward Joys, and that present constant peace of heart, which Religion is so often said in Scripture to cheer our Spirits with,
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First then, I shall endeavour to satisfy you, that for Men to doubt of their own particular Election and Salvation (as that Phrase is commonly used) is not any Argument, that they want true Faith.
First then, I shall endeavour to satisfy you, that for Men to doubt of their own particular Election and Salvation (as that Phrase is commonly used) is not any Argument, that they want true Faith.
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Nor indeed could it ever have been thought one, if a sort of Vain Men had not led their Followers away, with a strange deluding imagination, that it was One necessary part and Character of a true Belief in Christ, to perswade themselves of their own personal Election,
Nor indeed could it ever have been Thought one, if a sort of Vain Men had not led their Followers away, with a strange deluding imagination, that it was One necessary part and Character of a true Belief in christ, to persuade themselves of their own personal Election,
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And, when at the same time upon examination of their own breasts, and an humble sight of their many Failings and Infirmities, they cannot rest in all that fulness of assurance,
And, when At the same time upon examination of their own breasts, and an humble sighed of their many Failings and Infirmities, they cannot rest in all that fullness of assurance,
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We are not to wonder, if they lye under sad anxieties, and dissatisfactions, so long as they believe themselves wanting in a Condition, absolutely necessary to Salvation;
We Are not to wonder, if they lie under sad anxieties, and dissatisfactions, so long as they believe themselves wanting in a Condition, absolutely necessary to Salvation;
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as I hope to convince you in few words, and, by so doing, most offectually to put and End to all those Scruples and Disquiets, that are owing merely to this false presumption of its being so,
as I hope to convince you in few words, and, by so doing, most offectually to put and End to all those Scruples and Disquiets, that Are owing merely to this false presumption of its being so,
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For so St. Paul advises the Corinthians, (2 Ep. Chap. VII. v. 1.) Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.
For so Saint Paul advises the Corinthians, (2 Epistle Chap. VII. v. 1.) Having Therefore these promises, dearly Beloved, let us cleanse our selves from all filthiness both of Flesh and Spirit, perfecting holiness in the Fear of God.
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because they had such gracious promises to depend upon. The same Apostle commands his Philippians, to work out their Salvation with fear and trembling;
Because they had such gracious promises to depend upon. The same Apostle commands his Philippians, to work out their Salvation with Fear and trembling;
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who are accordingly encouraged to this diligence in the next verse, from the consideration of God's Grace, whereby he works in men both to will and to do, of his good pleasure.
who Are accordingly encouraged to this diligence in the next verse, from the consideration of God's Grace, whereby he works in men both to will and to do, of his good pleasure.
and laying down our lives for his sake, from the same motive, Thus he hath chosen to do to his beloved ones, ( Luke XII. 4. 5.) I say unto you my friends, be not afraid of them that kill the Body,
and laying down our lives for his sake, from the same motive, Thus he hath chosen to do to his Beloved ones, (Lycia XII. 4. 5.) I say unto you my Friends, be not afraid of them that kill the Body,
Consequently then those doubts, which prove the want of such an absolute assurance, do not prove, that the Person who labours under them, wants true Faith,
Consequently then those doubts, which prove the want of such an absolute assurance, do not prove, that the Person who labours under them, Wants true Faith,
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The marks, which St. John hath given to judge our State by, are such as these, He that hath this hope in himself, (that is, the hope of seeing God as he is,
The marks, which Saint John hath given to judge our State by, Are such as these, He that hath this hope in himself, (that is, the hope of seeing God as he is,
And the same Apostle declares in the First of that Epistle, that though he wrote to them on purpose that their joy might be full, yet all the comfort he could give them was this, that if we say we have fellowship with him, (i.
And the same Apostle declares in the First of that Epistle, that though he wrote to them on purpose that their joy might be full, yet all the Comfort he could give them was this, that if we say we have fellowship with him, (i.
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How many of our most likely Hopes have been defeated? How many of the Purposes, which we made in the Sincerity of our hearts have been broken and baffled heretofore? And can we then be certain, where all we can do is to pray,
How many of our most likely Hope's have been defeated? How many of the Purposes, which we made in the Sincerity of our hearts have been broken and baffled heretofore? And can we then be certain, where all we can do is to pray,
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But can we be infallibly sure of the Condition it self? Dare we depend upon our own hearts, which we have found treacherous so often before? and not doubt our frail nature,
But can we be infallibly sure of the Condition it self? Dare we depend upon our own hearts, which we have found treacherous so often before? and not doubt our frail nature,
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But to silence all Scruples in one Word I observe, Thirdly, That such an assurance as we have been treating of, not only is not, but that it cannot possibly be, that Necessary Christian Faith commanded in the Gospel.
But to silence all Scruples in one Word I observe, Thirdly, That such an assurance as we have been treating of, not only is not, but that it cannot possibly be, that Necessary Christian Faith commanded in the Gospel.
For we are told, times without number, that by Faith we are saved, and consequently whatever Faith is, till we have it, we cannot be in a Condition of being saved.
For we Are told, times without number, that by Faith we Are saved, and consequently whatever Faith is, till we have it, we cannot be in a Condition of being saved.
or such a Defect in Faith, as should endanger our Souls, or give them any disturbance with regard to their Condition in the next World, merely upon this Account.
or such a Defect in Faith, as should endanger our Souls, or give them any disturbance with regard to their Condition in the next World, merely upon this Account.
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Among the many Excellent Motives, whereby it hath pleased God to invite us to a good Life, None, which concern our present happiness, is more engaging,
Among the many Excellent Motives, whereby it hath pleased God to invite us to a good Life, None, which concern our present happiness, is more engaging,
And, besides, the particular Ordinances of God to reward his Servants with these present Satisfactions, there is somewhat in the very nature of the thing,
And, beside, the particular Ordinances of God to reward his Servants with these present Satisfactions, there is somewhat in the very nature of the thing,
We find therefore St. Paul praying for the Romans, that God would fill them with all Joy and Peace in believing, which shews plainly, that these are Gifts and Graces, by which God encourages his Servants,
We find Therefore Saint Paul praying for the Roman, that God would fill them with all Joy and Peace in believing, which shows plainly, that these Are Gifts and Graces, by which God encourages his Servants,
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and without which the Virtue itself may subsist, and continue entire. Secondly, These Comforts God sometimes does actually withhold, for our greater advantage.
and without which the Virtue itself may subsist, and continue entire. Secondly, These Comforts God sometime does actually withhold, for our greater advantage.
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How frequent are the Complaints in Scripture of God's hiding his Face from his Servants? how vehement the Supplications for the light of his Countenance to shine out upon them? And this putting himself behind the Cloud,
How frequent Are the Complaints in Scripture of God's hiding his Face from his Servants? how vehement the Supplications for the Light of his Countenance to shine out upon them? And this putting himself behind the Cloud,
as it were, is by no means a constant effect of his Displeasure, but a necessary Discipline and Check upon them that are left in that dark disconsolate Condition.
as it were, is by no means a constant Effect of his Displeasure, but a necessary Discipline and Check upon them that Are left in that dark disconsolate Condition.
Those, whose distresses require it, shall have Angels Food and Meat enough; Others, who are not to be trusted with such delicious fare, shall be fed with the Bread of Affliction, and have plenteousness of Tears to drink.
Those, whose Distresses require it, shall have Angels Food and Meat enough; Others, who Are not to be trusted with such delicious fare, shall be fed with the Bred of Affliction, and have plenteousness of Tears to drink.
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But Thirdly, To speak my thoughts freely on this occasion, I am clearly of Opinion, that the most usual Cause of these Scruples is Melancholy, and a diseased Blood.
But Thirdly, To speak my thoughts freely on this occasion, I am clearly of Opinion, that the most usual Cause of these Scruples is Melancholy, and a diseased Blood.
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Examine what Ground they have for their lamentations, what grievous, wilful, and habitual Offences they can accuse themselves of, which should justify their Terrors,
Examine what Ground they have for their lamentations, what grievous, wilful, and habitual Offences they can accuse themselves of, which should justify their Terrors,
Though Others, who see their Condition without prejudice, and weigh it impartially, are assured both from Scripture and Reason, that it is not, cannot be so with them.
Though Others, who see their Condition without prejudice, and weigh it impartially, Are assured both from Scripture and Reason, that it is not, cannot be so with them.
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And, which is yet worse, Religion it self suffers by this means, and the Reputation of its Joys and secret Complacencies is severely reflected upon by the Ignorant; (though most unjustly) when We, who are Ministers of the Gospel, do not remove these dismal Agonies.
And, which is yet Worse, Religion it self suffers by this means, and the Reputation of its Joys and secret Complacencies is severely reflected upon by the Ignorant; (though most unjustly) when We, who Are Ministers of the Gospel, do not remove these dismal Agonies.
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And since these Ways there are, at least, of taking them from us, the Consequence is undeniable to my present Purpose, viz. That those inward Disquiets ought not to drive us to any distrust of Mercy,
And since these Ways there Are, At least, of taking them from us, the Consequence is undeniable to my present Purpose, viz. That those inward Disquiets ought not to drive us to any distrust of Mercy,
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And now at length I am come to my Third and Last Thing proposed from the Text, which is, To lay down some Rules, whereby the Weakness of Faith may be distinguished from the Want of it;
And now At length I am come to my Third and Last Thing proposed from the Text, which is, To lay down Some Rules, whereby the Weakness of Faith may be distinguished from the Want of it;
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The Necessity of having some such distinguishing Characters is very great, because what I have said upon the Former Particulars is only designed to prove, That the Imperfections of our Faith are not always our Faults,
The Necessity of having Some such distinguishing Characters is very great, Because what I have said upon the Former Particulars is only designed to prove, That the Imperfections of our Faith Are not always our Faults,
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and to set each of their Circumstances in a true Light, that the One may be awakened from his frightful Dream, the Other from his pleasant deluding One;
and to Set each of their circumstances in a true Light, that the One may be awakened from his frightful Dream, the Other from his pleasant deluding One;
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but however, some few General Observations carefully applied, and compared with what hath been said on the Two former Heads, will be a sufficient Direction to us in this Affair.
but however, Some few General Observations carefully applied, and compared with what hath been said on the Two former Heads, will be a sufficient Direction to us in this Affair.
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and the Shortness of our Understandings, which are not large enough to comprehend them. And this is such a Defect, as Nature and not We are accountable for.
and the Shortness of our Understandings, which Are not large enough to comprehend them. And this is such a Defect, as Nature and not We Are accountable for.
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For, though we are not able to conceive every Article of the Christian Religion distinctly, and to render a Reason of every Nicety that captious Disputers may load it with;
For, though we Are not able to conceive every Article of the Christian Religion distinctly, and to render a Reason of every Nicety that captious Disputers may load it with;
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yet, unless there be some Unfair Dealing, of which we are Guilty to the blinding of our own Eyes, there is enough to be discovered for the Conviction of our Judgment,
yet, unless there be Some Unfair Dealing, of which we Are Guilty to the blinding of our own Eyes, there is enough to be discovered for the Conviction of our Judgement,
because itabridges us of some Pleasures, and claps a severe Restraint upon some Appetites, and expects that Humane Discourse should submit to Divine Revelation;
Because itabridges us of Some Pleasures, and claps a severe Restraint upon Some Appetites, and expects that Humane Discourse should submit to Divine Revelation;
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For, when Men thus possest pretend to examine, and give off dissatisfied, it is because their Minds are bribed and byassed against the Cause they undertake to judge.
For, when Men thus possessed pretend to examine, and give off dissatisfied, it is Because their Minds Are bribed and biased against the Cause they undertake to judge.
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but all Mankind shall be esteemed Lyars, rather than that Idol within his own Brain; if he discern beforehand, what Engagements these Doctrines, when allowed, draw him into;
but all Mankind shall be esteemed Liars, rather than that Idol within his own Brain; if he discern beforehand, what Engagements these Doctrines, when allowed, draw him into;
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and cannot away with the Absurdity of a Practice contradicting his Profession; and upon that Account will not enslave himself, nor tye up his own Hands; This alters the Case extreamly;
and cannot away with the Absurdity of a Practice contradicting his Profession; and upon that Account will not enslave himself, nor tie up his own Hands; This alters the Case extremely;
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These are not Difficulties of Nature's but our Own making. God will vindicate his Institution and his Truth, in severe Vengeance upon such perverse Wretches,
These Are not Difficulties of Nature's but our Own making. God will vindicate his Institution and his Truth, in severe Vengeance upon such perverse Wretches,
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Secondly, Another very distinguishing Character of this imperfect Faith, whether it be agreeable to the Terms of Salvation or not, is the Humility, or the Pride of the Man's Heart.
Secondly, another very distinguishing Character of this imperfect Faith, whither it be agreeable to the Terms of Salvation or not, is the Humility, or the Pride of the Man's Heart.
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and the united Consent of the Church in all Ages. He studies the Scriptures reverently; confirms himself in what Reason may attain to, and what it cannot, he silently adores;
and the united Consent of the Church in all Ages. He studies the Scriptures reverently; confirms himself in what Reason may attain to, and what it cannot, he silently adores;
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and, in the mean while, submits quietly to the Determination of his Superiors, in disputed Points, rather than he will disturb the Peace and Order of the Church,
and, in the mean while, submits quietly to the Determination of his Superiors, in disputed Points, rather than he will disturb the Peace and Order of the Church,
and but very Few have Advantages of examining nicely all that may be known. Now an Humble Spirit makes the best amends for such Disabilities in Speculation;
and but very Few have Advantages of examining nicely all that may be known. Now an Humble Spirit makes the best amends for such Disabilities in Speculation;
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In short, take Faith in its utmost Latitude, and you will find, in every Instance, the same Event with that which our Saviour hath described in the Parable of the Pharisee and the Publican.
In short, take Faith in its utmost Latitude, and you will find, in every Instance, the same Event with that which our Saviour hath described in the Parable of the Pharisee and the Publican.
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He that descends into his own Breast, and sadly reflects on his Unworthiness and Deficiencies: that laments, and condemns himself with a God be merciful to me a Sinner, or,
He that descends into his own Breast, and sadly reflects on his Unworthiness and Deficiencies: that laments, and condemns himself with a God be merciful to me a Sinner, or,
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His desperate Condition is well observed by Solomon, Seest thou a Man wise (he might have said, holy too) in his own conceit, there is more hope of a Fool,
His desperate Condition is well observed by Solomon, See thou a Man wise (he might have said, holy too) in his own conceit, there is more hope of a Fool,
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For it is not enough, that we have not wilfully contributed to our past Failings nor yet that we lament or are seriously concerned for our present, unless to both these we add Vigilance and care, to prevent those that we are subject to,
For it is not enough, that we have not wilfully contributed to our past Failings nor yet that we lament or Are seriously concerned for our present, unless to both these we add Vigilance and care, to prevent those that we Are Subject to,
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for the future. He that feels himself perplexed with Doubts and Difficulties in Religion, must ask Wisdom of God, and labour after it with Meekness and Diligence.
for the future. He that feels himself perplexed with Doubts and Difficulties in Religion, must ask Wisdom of God, and labour After it with Meekness and Diligence.
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For, tho' God make Allowances for Nature and unavoidable Infirmities; yet he expects we should not improve these into Wilful Transgressions and Habits of Vice.
For, though God make Allowances for Nature and unavoidable Infirmities; yet he expects we should not improve these into Wilful Transgressions and Habits of Vice.
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For, This is the only Mark of our Integrity, and that which will take off all the Mischief of corrupt Nature, not to make our Misfortunes a Pretence for real Faults;
For, This is the only Mark of our Integrity, and that which will take off all the Mischief of corrupt Nature, not to make our Misfortunes a Pretence for real Faults;
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And to all these things we must add a Fourth Sign, which is, Frequent and earnest Applications for Strength and Grace, to Him who is able to support and perfect us.
And to all these things we must add a Fourth Signen, which is, Frequent and earnest Applications for Strength and Grace, to Him who is able to support and perfect us.
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And, What can kindle our Love, and enflame our Hearts with Zeal and Gratitude, if the Contemplation of his Agonies and Pains, the Tortures of his Body,
And, What can kindle our Love, and inflame our Hearts with Zeal and Gratitude, if the Contemplation of his Agonies and Pains, the Tortures of his Body,
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and the Amazement, and exceeding Sorrows of his Soul will not, to which he voluntarily exposed himself, by accepting the Punishment of our Offences? What can present us with a more frightful Image of the Wrath of God,
and the Amazement, and exceeding Sorrows of his Soul will not, to which he voluntarily exposed himself, by accepting the Punishment of our Offences? What can present us with a more frightful Image of the Wrath of God,
and the Horrors of a self-condemning Conscience, than those Sweats of Blood, that Heaviness even unto Death, which this Tragical Scene in the Garden sets before our Eyes? How shall wicked Sinners bear the Fury of an incensed God, smoaking in Vengeance against them,
and the Horrors of a self-condemning Conscience, than those Sweats of Blood, that Heaviness even unto Death, which this Tragical Scene in the Garden sets before our Eyes? How shall wicked Sinners bear the Fury of an incensed God, smoking in Vengeance against them,
when He, whose Mind had nothing to reproach him with, trembled and sunk under the Apprehensions of that Wrath, which Others had provoked? How insupportable must be that Load of Terror and Anguish? How dire and dismal that Oppression of Spirit, which wicked Men draw down upon their own Heads;
when He, whose Mind had nothing to reproach him with, trembled and sunk under the Apprehensions of that Wrath, which Others had provoked? How insupportable must be that Load of Terror and Anguish? How dire and dismal that Oppression of Spirit, which wicked Men draw down upon their own Heads;
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and with most vehement Importunity desired, if it were possible, a Release from the approaching Misery? For so he manifestly does, in those Words now propounded to your Consideration.
and with most vehement Importunity desired, if it were possible, a Release from the approaching Misery? For so he manifestly does, in those Words now propounded to your Consideration.
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and kneeling down, with all possible Submission, with the utmost Earnestness humane Nature was capable of, with all that even this present, this unparallel'd Affliction could inspire, he prayed, saying, Father, if thou be Willing, remove this Cup from me;
and kneeling down, with all possible Submission, with the utmost Earnestness humane Nature was capable of, with all that even this present, this unparalleled Affliction could inspire, he prayed, saying, Father, if thou be Willing, remove this Cup from me;
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In speaking to this Text, I am not very sollicitous to compare and reconcile it with those differing Forms of Expression, which the other Gospels have given us in this Matter.
In speaking to this Text, I am not very solicitous to compare and reconcile it with those differing Forms of Expression, which the other Gospels have given us in this Matter.
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and the Circumstances of our Blessed Lord, who made it. II. Secondly, I shall observe something from hence, which may be applicable and useful to the Case of Christians in general. I.
and the circumstances of our Blessed Lord, who made it. II Secondly, I shall observe something from hence, which may be applicable and useful to the Case of Christians in general. I.
If thou be willing, &c. 4. Fourthly, The free and entire Resignation of himself to God's Disposal, in case his Wisdom should see fit not to grant this Request;
If thou be willing, etc. 4. Fourthly, The free and entire Resignation of himself to God's Disposal, in case his Wisdom should see fit not to grant this Request;
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1. First, Here is the Compellation, or Manner of Address, Father; O my Father, as St. Matthew; Abba, Father, St. Mark; Which Exclamation in the One,
1. First, Here is the Compellation, or Manner of Address, Father; Oh my Father, as Saint Matthew; Abba, Father, Saint Mark; Which Exclamation in the One,
For This implyed the Duty of a Son, and that ready Obedience, of which he was now about to give the last, the most convincing, the best becoming Proof.
For This employed the Duty of a Son, and that ready obedience, of which he was now about to give the last, the most convincing, the best becoming Proof.
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Much therefore need not be said to incline a Father 's Pity, who in himself is so disposed to compassionate the Afflictions of a good Child, that it can hardly be imagined, he should lay more upon such a one,
Much Therefore need not be said to incline a Father is Pity, who in himself is so disposed to compassionate the Afflictions of a good Child, that it can hardly be imagined, he should lay more upon such a one,
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To all which if we add, that the tenderest Resentments of Earthly Parents are but a very feeble Image of the Love this Eternal Father bears to this Only, this Eternal Son;
To all which if we add, that the Tenderest Resentments of Earthly Parents Are but a very feeble Image of the Love this Eternal Father bears to this Only, this Eternal Son;
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and that, if Any Consideration could, this of God's being his Father, (such a Father of such a Son) must have prevailed, for the obtaining his Petition.
and that, if Any Consideration could, this of God's being his Father, (such a Father of such a Son) must have prevailed, for the obtaining his Petition.
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To this Purpose we read of God's being the Good Man's Cup, and making his Cup to overflow, when the Blessings and Comforts of Piety and Vertue are described.
To this Purpose we read of God's being the Good Man's Cup, and making his Cup to overflow, when the Blessings and Comforts of Piety and Virtue Are described.
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And so likewise of a Cup of Trembling and Astonishment, of Red Wine and Bitter Dregs; when Misery and severe Vengeance are denounced against bold and impenitent Sinners, whom God hath marked out for exemplary Punishment, or utter Destruction.
And so likewise of a Cup of Trembling and Astonishment, of Read Wine and Bitter Dregs; when Misery and severe Vengeance Are denounced against bold and impenitent Sinners, whom God hath marked out for exemplary Punishment, or utter Destruction.
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As if Christ here did deprecate, not any Calamity that threatned his own Person, but such sore Tryals as his Servants and suffering Members might afterwards be exposed to,
As if christ Here did deprecate, not any Calamity that threatened his own Person, but such soar Trials as his Servants and suffering Members might afterwards be exposed to,
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He, when rebuking St. Peter 's forward Zeal to rescue him from those Officers, who came to apprehend him, does it in these Terms, Put up thy Sword into the Sheath, the Cup which my Father hath given me, shall I not drink it? Now what Cup could it be, that St. Peter endeavoured to prevent his Master's drinking,
He, when rebuking Saint Peter is forward Zeal to rescue him from those Officers, who Come to apprehend him, does it in these Terms, Put up thy Sword into the Sheath, the Cup which my Father hath given me, shall I not drink it? Now what Cup could it be, that Saint Peter endeavoured to prevent his Masters drinking,
but those Sufferings, and that Death, which the Jews intended to bring upon him? And therefore we have all the Reason in the World to believe, that the same Sufferings and Death are meant by the Cup, he begs his Father to remove in the Text;
but those Sufferings, and that Death, which the jews intended to bring upon him? And Therefore we have all the Reason in the World to believe, that the same Sufferings and Death Are meant by the Cup, he begs his Father to remove in the Text;
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Which yet, upon mature Conviction, that his Father did not think fit to remove, he settles himself presently afterwards to drink, with full Resolution and Contentment.
Which yet, upon mature Conviction, that his Father did not think fit to remove, he settles himself presently afterwards to drink, with full Resolution and Contentment.
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The Only Argument, which prevailed with some Interpreters to seek out any other Construction for these Words, seems to have been an Imagination, that the betraying any degree of Fear or Unwillingness to dye in that cruel and ignominious Manner, was a Weakness unworthy of our Blessed Saviour,
The Only Argument, which prevailed with Some Interpreters to seek out any other Construction for these Words, seems to have been an Imagination, that the betraying any degree of fear or Unwillingness to die in that cruel and ignominious Manner, was a Weakness unworthy of our Blessed Saviour,
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For, absolutely speaking, all things are possible with God, and it would ill become Us peremptorily to pronounce, that God could not remit the Sins of the World, without requiring a Satisfaction,
For, absolutely speaking, all things Are possible with God, and it would ill become Us peremptorily to pronounce, that God could not remit the Sins of the World, without requiring a Satisfaction,
Thus it is very easy to discern, that, when he had once fixed these Rules and Measures to himself, it was not possible (according to that Scheme of Things) for this Cup to pass away from our Blessed Redeemer.
Thus it is very easy to discern, that, when he had once fixed these Rules and Measures to himself, it was not possible (according to that Scheme of Things) for this Cup to pass away from our Blessed Redeemer.
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as it is now, by so severe and Exemplary a Vengeance, taken upon it in the Person of our common Representative and Proxy, Christ Jesus. God had not then so manifestly declared his Hatred and Resentment against all manner of Ungodliness and Unrighteousness of Men;
as it is now, by so severe and Exemplary a Vengeance, taken upon it in the Person of our Common Representative and Proxy, christ jesus. God had not then so manifestly declared his Hatred and Resentment against all manner of Ungodliness and Unrighteousness of Men;
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Nor had he bound us to the Love of Him, and that Grateful Obedience, to which all are now even constrained, who consider the unspeakable Kindness of their God and Saviour;
Nor had he bound us to the Love of Him, and that Grateful obedience, to which all Are now even constrained, who Consider the unspeakable Kindness of their God and Saviour;
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That is, Though, in the Nature of the Thing, and with regard to God's absolute Sovereignty and Dominion, it was possible to have had the Sins of Mankind forgiven freely, and without any Atonement;
That is, Though, in the Nature of the Thing, and with regard to God's absolute Sovereignty and Dominion, it was possible to have had the Sins of Mankind forgiven freely, and without any Atonement;
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That, if God saw any other Method of bringing about this great Work, which might be of equal Efficacy, with that of his enduring those bitter Things, which were now approaching towards him;
That, if God saw any other Method of bringing about this great Work, which might be of equal Efficacy, with that of his enduring those bitter Things, which were now approaching towards him;
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and spare him all that Agony and Torture, that Shame and Cruelty, All the intolerable, the unconceivable Anguish of Body and Mind, which, by his condescending to bear the Burden of his Father's Wrath due to sinful Men, was even then already let loose,
and spare him all that Agony and Torture, that Shame and Cruelty, All the intolerable, the unconceivable Anguish of Body and Mind, which, by his condescending to bear the Burden of his Father's Wrath due to sinful Men, was even then already let lose,
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For it may be objected, Was it possible, that our Saviour should be ignorant what God had decreed to be done in this Matter? Does he not declare, that for that Cause he came to that Hour, that he might glorify his Father by suffering? Did he not in a very solemn and severe Manner reprove St. Peter, for supposing, that those Sufferings should not happen to him? Are not the Merits of those Sufferings to be measured by the Constancy and Chearfulness, with which they were undergone? And,
For it may be objected, Was it possible, that our Saviour should be ignorant what God had decreed to be done in this Matter? Does he not declare, that for that Cause he Come to that Hour, that he might Glorify his Father by suffering? Did he not in a very solemn and severe Manner reprove Saint Peter, for supposing, that those Sufferings should not happen to him? are not the Merits of those Sufferings to be measured by the Constancy and Cheerfulness, with which they were undergone? And,
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and, by praying to be excused from it, defeat the very end of his being made Mortal? These are Difficulties, which, with some colour of Argument, may be started from the Behaviour of our Lord in his Agonies,
and, by praying to be excused from it, defeat the very end of his being made Mortal? These Are Difficulties, which, with Some colour of Argument, may be started from the Behaviour of our Lord in his Agonies,
great Caution must be used in observing his Actions, that we do not mistake, in appropriating any of them to that Principle, to which they do not properly belong.
great Caution must be used in observing his Actions, that we do not mistake, in appropriating any of them to that Principle, to which they do not properly belong.
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The Faculties of the Divine Nature were totally suspended upon such Occasions, and He proceeded in them, not in any Degree as God, but entirely as a mere and real Man.
The Faculties of the Divine Nature were totally suspended upon such Occasions, and He proceeded in them, not in any Degree as God, but entirely as a mere and real Man.
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2. Secondly, The Efficacy and Mystery of Man's Redemption consisting in this Union, it was necessary, that there should be clear and undoubted Demonstration given, of the Reality of both these Natures in Christ.
2. Secondly, The Efficacy and Mystery of Man's Redemption consisting in this union, it was necessary, that there should be clear and undoubted Demonstration given, of the Reality of both these Nature's in christ.
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except his Mind were besides so affected with These, as might convince the World, that he bore an exact Resemblance to us, in all the Natural Passions and Inclinations of our Souls.
except his Mind were beside so affected with These, as might convince the World, that he boar an exact Resemblance to us, in all the Natural Passion and Inclinations of our Souls.
3. Now, Thirdly, In this Soul of Ours it is easy to observe a Two-fold Principle, which we call Reason and Sense. And, without entangling our selves in the Subtleties of Philosophers or Schoolmen about this Matter, Experience, (which is of more Weight than Ten thousand nice Distinctions) and a little serious Reflection upon our Selves, will plainly convince us, that we entertain different sorts of Notions, take different Measures,
3. Now, Thirdly, In this Soul of Ours it is easy to observe a Twofold Principle, which we call Reason and Sense. And, without entangling our selves in the Subtleties of Philosophers or Schoolmen about this Matter, Experience, (which is of more Weight than Ten thousand Nicaenae Distinctions) and a little serious Reflection upon our Selves, will plainly convince us, that we entertain different sorts of Notions, take different Measures,
takes into Consideration distant and future Objects; and perswades the foregoing some present Satisfactions, running some Hazards, enduring some Difficulties and Pains,
Takes into Consideration distant and future Objects; and persuades the foregoing Some present Satisfactions, running Some Hazards, enduring Some Difficulties and Pains,
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for the Discharge of our Duty, and in Expectation of some greater Good in Reversion, which will make us ample amends for what we now lose or undergo upon its Account.
for the Discharge of our Duty, and in Expectation of Some greater Good in Reversion, which will make us ample amends for what we now loose or undergo upon its Account.
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For These Two Principles are as necessary to make One perfect Soul, as the Rational Soul and Humane Body are to make One perfect Man. From whence we may argue,
For These Two Principles Are as necessary to make One perfect Soul, as the Rational Soul and Humane Body Are to make One perfect Man. From whence we may argue,
4. Fourthly, That, The Weakness or Corruption of our Nature, as it stands now depraved with Sin and Lust, does not consist in being very tenderly and sensibly touched with Fear of present Evil, or strong Inclinations to present Good,; but in permitting those Fears and Desires to prevail,
4. Fourthly, That, The Weakness or Corruption of our Nature, as it Stands now depraved with since and Lust, does not consist in being very tenderly and sensibly touched with fear of present Evil, or strong Inclinations to present Good,; but in permitting those Fears and Desires to prevail,
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and, the more vehemently he wish'd for a Release, the more Meritorious was his Submission. For God does not expect, that Men should have no unwillingness at all, to do,
and, the more vehemently he wished for a Release, the more Meritorious was his Submission. For God does not expect, that Men should have no unwillingness At all, to do,
Were it Eligible in it self, there could be no Vertue in Choosing it: For the Vertue consists in conquering and denying our selves; that we may please God.
Were it Eligible in it self, there could be no Virtue in Choosing it: For the Virtue consists in conquering and denying our selves; that we may please God.
4. Fourth and Last Thing remarkable in this Prayer, Namely, Our Lord's free and entire Resignation of himself to his Father's Disposal, in case his Wisdom should see fit not to grant this Request.
4. Fourth and Last Thing remarkable in this Prayer, Namely, Our Lord's free and entire Resignation of himself to his Father's Disposal, in case his Wisdom should see fit not to grant this Request.
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And here again we are assaulted with another Objection, concerning the Contrariety of Christ's Humane Will, by which he declined Sufferings and Death, to his Divine Will, which was the same with his Father's,
And Here again we Are assaulted with Another Objection, Concerning the Contrariety of Christ's Humane Will, by which he declined Sufferings and Death, to his Divine Will, which was the same with his Father's,
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And This, if admitted, would destroy, our Saviour's Innocence, and argue him guilty of Sin. Since the very Essence and Guilt of Sin consists in a setting up our own Will, in Opposition to the Will of God concerning us.
And This, if admitted, would destroy, our Saviour's Innocence, and argue him guilty of Sin. Since the very Essence and Gilded of since consists in a setting up our own Will, in Opposition to the Will of God Concerning us.
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Such particularly, as we exercise in all those, which are called Mixt Actions. When a Man submits to take an unpalatable Medicine, in order to his Recovery from Sickness;
Such particularly, as we exercise in all those, which Are called Mixed Actions. When a Man submits to take an unpalatable Medicine, in order to his Recovery from Sickness;
But, when all Circumstances are laid together, and we come to be thoroughly convinced of the Benefit and Necessity of such Applications, we then prevail upon our selves to comply with them,
But, when all circumstances Are laid together, and we come to be thoroughly convinced of the Benefit and Necessity of such Applications, we then prevail upon our selves to comply with them,
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when we suffer them to take Place, against his particular Will; which hath confined them, within some certain Rules, and upon special Emergencies. From hence it follows again;
when we suffer them to take Place, against his particular Will; which hath confined them, within Some certain Rules, and upon special Emergencies. From hence it follows again;
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But it had all the Perfection requisite for his own unblemish'd Innocence, and for a Pattern to all his Followers, under any sort of Difficulties and Tryals:
But it had all the Perfection requisite for his own unblemished Innocence, and for a Pattern to all his Followers, under any sort of Difficulties and Trials:
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1. First, From our Saviour's using that Title of Father, in the extream Anguish and Bitterness of his Soul, We may be admonished, what Thoughts it will become us to entertain of God, in the Time of Distress and sore Affliction.
1. First, From our Saviour's using that Title of Father, in the extreme Anguish and Bitterness of his Soul, We may be admonished, what Thoughts it will become us to entertain of God, in the Time of Distress and soar Affliction.
by an Assurance, that, how severely soever we may seem to be dealt with, yet the Weight of our Burden is no Argument that God hath cast us out of his Care and Protection;
by an Assurance, that, how severely soever we may seem to be dealt with, yet the Weight of our Burden is no Argument that God hath cast us out of his Care and Protection;
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that our Sorrows are capable of becoming fresh and greater Endearments, and that even in the midst of his Correction he does not cease to retain for his suffering Children, the Bowels of a most tender and affectionate Father.
that our Sorrows Are capable of becoming fresh and greater Endearments, and that even in the midst of his Correction he does not cease to retain for his suffering Children, the Bowels of a most tender and affectionate Father.
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But even this tender Sense we have of them he commands us so to moderate, as to leave both the Measure, and the Continuance of our Tryals to his Disposal.
But even this tender Sense we have of them he commands us so to moderate, as to leave both the Measure, and the Continuance of our Trials to his Disposal.
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In such Cases God chooses better for us, than we should have done; And, however a Release might be more grateful, and sute with our present Inclinations;
In such Cases God chooses better for us, than we should have done; And, however a Release might be more grateful, and suit with our present Inclinations;
and among all the Changes and Chances of this Mortal Life, may be defended by his most gracious and ready Help, through Jesus Christ our Lord. Amen. FINIS.
and among all the Changes and Chances of this Mortal Life, may be defended by his most gracious and ready Help, through jesus christ our Lord. Amen. FINIS.
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