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Speedy Conversion the onely means to prevent imminent Destruction. Heb. 4.7.
Speedy Conversion the only means to prevent imminent Destruction. Hebrew 4.7.
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Again he limiteth a certain day, saying in David, to day after so long a time,
Again he limiteth a certain day, saying in David, to day After so long a time,
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as it is said, to day if you will hear his voice, harden not your hearts.
as it is said, to day if you will hear his voice, harden not your hearts.
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I Have enter'd on these words in the other Vniversity on a day of Publique Humiliation,
I Have entered on these words in the other university on a day of Public Humiliation,
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as being suitable to the occasion, the chief matter of them being the Doctrine of the Conversion of a sinner.
as being suitable to the occasion, the chief matter of them being the Doctrine of the Conversion of a sinner.
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Forasmuch as Gods judgments are abroad upon the earth, and hang over our heads, the only means to prevent and remove both temporal and eternal, is our speedy conversion and return unto God.
Forasmuch as God's Judgments Are abroad upon the earth, and hang over our Heads, the only means to prevent and remove both temporal and Eternal, is our speedy conversion and return unto God.
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Else he will whet his sword, bend his bow, and make it ready to our destruction, Psal. 7.12.
Else he will whet his sword, bend his bow, and make it ready to our destruction, Psalm 7.12.
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God did bear a deadly hatred against sin in the time of the Psalmist, and so he doth still,
God did bear a deadly hatred against since in the time of the Psalmist, and so he does still,
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for his nature cannot be changed. If we return not, we are but dead men.
for his nature cannot be changed. If we return not, we Are but dead men.
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The eternal weight of Gods wrath will be our portion, both here and in the world to come, if we repent not.
The Eternal weight of God's wrath will be our portion, both Here and in the world to come, if we Repent not.
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In the words there are three observable Points. 1. Continuance in sin brings certain death. Or, For sin Gods judgments are on particular Nations and persons.
In the words there Are three observable Points. 1. Continuance in since brings certain death. Or, For since God's Judgments Are on particular nations and Persons.
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2. If particular Nations or persons turn away from their evil courses, no hurt shall come near them.
2. If particular nations or Persons turn away from their evil courses, no hurt shall come near them.
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God takes no delight in the death of a sinner, nor that he should despair of his mercy:
God Takes no delight in the death of a sinner, nor that he should despair of his mercy:
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but would have us turn out of the broad way which leads to destruction. 3. It behooves every one speedily to set about the work of conversion.
but would have us turn out of the broad Way which leads to destruction. 3. It behooves every one speedily to Set about the work of conversion.
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Nor esteem this a vain word. I bring you those things whereon your life depends. Obeying it you are made for ever, neglecting it you are undone for ever.
Nor esteem this a vain word. I bring you those things whereon your life depends. Obeying it you Are made for ever, neglecting it you Are undone for ever.
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Unless you embrace this message, God will bend his bow, and make ready his arrows against you.
Unless you embrace this message, God will bend his bow, and make ready his arrows against you.
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Know therefore 1. That continuance in sin brings certain death.
Know Therefore 1. That Continuance in since brings certain death.
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There will be no way of escaping but by repentance, by coming in speedily unto God.
There will be no Way of escaping but by Repentance, by coming in speedily unto God.
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The words of this Text are taken from Psal. 95. Harden not your hearts as in the provocation, and as in the day of temptation in the wilderness.
The words of this Text Are taken from Psalm 95. Harden not your hearts as in the provocation, and as in the day of temptation in the Wilderness.
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If when God calls us either to the doing of this, or leaving that undone, yet we are not moved, but continue in our evil wayes.
If when God calls us either to the doing of this, or leaving that undone, yet we Are not moved, but continue in our evil ways.
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What's the reason of it? It's because we harden our hearts against him.
What's the reason of it? It's Because we harden our hearts against him.
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The Word of God which is the power of God to salvation, and a two-edged sword to sever between the joynts and the marrow.
The Word of God which is the power of God to salvation, and a two-edged sword to sever between the Joints and the marrow.
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The strength of the Almighty encounters with our hard hearts, and yet they remain like the stony and rocky ground:
The strength of the Almighty encounters with our hard hearts, and yet they remain like the stony and rocky ground:
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whereon though the Word be plentifully sown, yet it fastens no root there, and though for a season it spring,
whereon though the Word be plentifully sown, yet it fastens no root there, and though for a season it spring,
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yet suddenly it fades and comes to nothing.
yet suddenly it fades and comes to nothing.
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We may have a little motion by the Word, yet there's a rock in our souls, a stone in our hearts,
We may have a little motion by the Word, yet there's a rock in our Souls, a stone in our hearts,
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and though we may sometimes seem to receive it with some affection, and be made as it were Sermon-sick,
and though we may sometime seem to receive it with Some affection, and be made as it were Sermon sick,
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yet it holds but a while, it betters us not:
yet it holds but a while, it betters us not:
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why? because it's not received as an ingrafted word. Therefore saith St. James, Receive with meeknesse the ingrafted word, Jam. 1.21. Let the word be ingrafted in thee;
why? Because it's not received as an ingrafted word. Therefore Says Saint James, Receive with meekness the ingrafted word, Jam. 1.21. Let the word be ingrafted in thee;
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one sprig of it is able to make thee grow up to everlasting life.
one sprig of it is able to make thee grow up to everlasting life.
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Be not content with the hearing of it, but pray God it may be firmly rooted in your hearts; this will cause a softning.
Be not content with the hearing of it, but pray God it may be firmly rooted in your hearts; this will cause a softening.
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To day if ye will hear his voice, harden not your hearts against Almighty God. If you do, expect him also to come against you in indignation.
To day if you will hear his voice, harden not your hearts against Almighty God. If you do, expect him also to come against you in Indignation.
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Hearken what he saith by his Prophet.
Harken what he Says by his Prophet.
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I will search Jerusalem with candles, and punish the men that are setled on their lees, that say in their heart the Lord will not do good,
I will search Jerusalem with Candles, and Punish the men that Are settled on their lees, that say in their heart the Lord will not do good,
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neither will he do evil, Zeph. 1.12. Mark, I will search Jerusalem, and punish those that are setled on their lees.
neither will he do evil, Zephaniah 1.12. Mark, I will search Jerusalem, and Punish those that Are settled on their lees.
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When a man is thus setled and resolved to go on in his sins, to put the matter to the hazard come what will come, there's a kind of Atheism in the soul.
When a man is thus settled and resolved to go on in his Sins, to put the matter to the hazard come what will come, there's a kind of Atheism in the soul.
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For what do's he but in a manner reply, when God tells him by his Minister that he is preparing the instruments of death against him, do you think us such fools to believe it? What does this but provoke God to swear that we shall never enter into his rest.
For what do's he but in a manner reply, when God tells him by his Minister that he is preparing the Instruments of death against him, do you think us such Fools to believe it? What does this but provoke God to swear that we shall never enter into his rest.
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What's the reason of this? It's because men are not shifted, they have no change, they are setled on their lees.
What's the reason of this? It's Because men Are not shifted, they have no change, they Are settled on their lees.
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Moab hath been at ease from his youth, he hath been setled, and hath not been emptied from vessel to vessel,
Moab hath been At ease from his youth, he hath been settled, and hath not been emptied from vessel to vessel,
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neither hath he gone into captivity, Jer. 48.11. Consider we whether our security comes not from the same cause:
neither hath he gone into captivity, Jer. 48.11. Consider we whither our security comes not from the same cause:
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We have not been emptied from vessel to vessel, we have alwayes been at rest. Why have we so little conversion? There are two things hinder it:
We have not been emptied from vessel to vessel, we have always been At rest. Why have we so little conversion? There Are two things hinder it:
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the hardening of a mans heart against the Word, and our setling our selves on our lees.
the hardening of a men heart against the Word, and our settling our selves on our lees.
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When we we have no change in grace, we are secure, we never see an evil day.
When we we have no change in grace, we Are secure, we never see an evil day.
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And this is that which slays the foolish person. Wo to them that are at ease.
And this is that which slays the foolish person. Woe to them that Are At ease.
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It were better for thee to be emptied from vessel to vessel, to go into captivity.
It were better for thee to be emptied from vessel to vessel, to go into captivity.
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For as long as a man continues thus in an unregenerate condition, he can look for •othing but troubles;
For as long as a man continues thus in an unregenerate condition, he can look for •othing but Troubles;
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certain judgments must necessarily follow, and as sure as God is in heaven, so sure may they expect misery on earth:
certain Judgments must necessarily follow, and as sure as God is in heaven, so sure may they expect misery on earth:
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and they shall receive the eternal weight of Gods wrath treasured up against the day of wrath:
and they shall receive the Eternal weight of God's wrath treasured up against the day of wrath:
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Therefore there is a necessity of our conversion if we will keep off either temporal or eternal wrath.
Therefore there is a necessity of our conversion if we will keep off either temporal or Eternal wrath.
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Our Saviour makes it the case of all impenitent sinners to be liable to wrath: One judgment befell the Galileans, an other those on whom the Tower of Siloe fell:
Our Saviour makes it the case of all impenitent Sinners to be liable to wrath: One judgement befell the Galileans, an other those on whom the Tower of Siloe fell:
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But what saith our Saviour, Suppose you that these were greater sinners above all the men of Jerusalem? I tell you nay,
But what Says our Saviour, Suppose you that these were greater Sinners above all the men of Jerusalem? I tell you nay,
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but except you repent you shall all likewise perish, Luk. 13.3.
but except you Repent you shall all likewise perish, Luk. 13.3.
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All, every mothers son here present, if you turn not from your sinful courses, God will meet with you one time or other,
All, every mother's son Here present, if you turn not from your sinful courses, God will meet with you one time or other,
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if you harden your hearts against him be sure.
if you harden your hearts against him be sure.
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Who ever hardned his heart against God and prospered? As long as a man is in this condition, his state is woful.
Who ever hardened his heart against God and prospered? As long as a man is in this condition, his state is woeful.
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As many as are in the state of unregeneracie, are under the power of Satan, 2 Tim. 2.25, 26. Mark the Apostles words, In meekness instruct those that oppose themselves,
As many as Are in the state of unregeneracy, Are under the power of Satan, 2 Tim. 2.25, 26. Mark the Apostles words, In meekness instruct those that oppose themselves,
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if God peradventure will give them repentance to the acknowledging of the truth.
if God Peradventure will give them Repentance to the acknowledging of the truth.
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And that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will.
And that they may recover themselves out of the snare of the devil, who Are taken captive by him At his will.
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The state then of the hardned & setled on their lees, is as a bird in a cage, taken alive at the will of the Fowler.
The state then of the hardened & settled on their lees, is as a bird in a cage, taken alive At the will of the Fowler.
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So is it here, as long as we continue obstinate and hardned, we are taken alive at Satans will, we are at his disposing.
So is it Here, as long as we continue obstinate and hardened, we Are taken alive At Satan will, we Are At his disposing.
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While we are at liberty, we are way laid by his nets and traps, and taken we are at his pleasure:
While we Are At liberty, we Are Way laid by his nets and traps, and taken we Are At his pleasure:
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As long as we are hardned in heart, we are in the Devils cage: true repentance is that whereby alone we purchase our freedome, whereby we recover our selves; and therefore in Rom. 2.5. Hardness of heart and impenitency signifie the same thing.
As long as we Are hardened in heart, we Are in the Devils cage: true Repentance is that whereby alone we purchase our freedom, whereby we recover our selves; and Therefore in Rom. 2.5. Hardness of heart and impenitency signify the same thing.
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After thy hardned and impenitent heart thou treasurest up unto thy self wrath against the day of wrath. Mark then:
After thy hardened and impenitent heart thou treasurest up unto thy self wrath against the day of wrath. Mark then:
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what's a hard heart? It's an impenitent heart.
what's a hard heart? It's an impenitent heart.
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Dost thou harden thy heart? then know that for the present thou art a dead man.
Dost thou harden thy heart? then know that for the present thou art a dead man.
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If notwithstanding all Gods threats out of his word thou art not a jot moved, thou art dead whilst alive,
If notwithstanding all God's Treats out of his word thou art not a jot moved, thou art dead while alive,
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as the woman that lived in pleasure.
as the woman that lived in pleasure.
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And if thou continuest so, thou treasurest up wrath against the day of wrath, and the just revelation of Gods judgments.
And if thou Continuest so, thou treasurest up wrath against the day of wrath, and the just Revelation of God's Judgments.
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Gods Word is the especial meanes to recover thee.
God's Word is the especial means to recover thee.
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A man that is in a swoun, they rub him to recover him, because there's life in him;
A man that is in a swoon, they rub him to recover him, Because there's life in him;
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but if dead, strong-waters, or any thing else cannot restore him.
but if dead, strong-waters, or any thing Else cannot restore him.
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Examine thy self then, does the working of the Word rub and gall thee? it's a sign there is life in thee;
Examine thy self then, does the working of the Word rub and Gall thee? it's a Signen there is life in thee;
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but if it make no impression, it moves thee not, it's a sign of a dead heart.
but if it make no impression, it moves thee not, it's a Signen of a dead heart.
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Consider then the danger of this condition for a man to resolve on his evil courses, never purposing to alter matters. It exceedingly hastens Gods judgments.
Consider then the danger of this condition for a man to resolve on his evil courses, never purposing to altar matters. It exceedingly hastens God's Judgments.
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But leaving this, I proceed to the second point, which is to direct us how to work our escape.
But leaving this, I proceed to the second point, which is to Direct us how to work our escape.
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Though God threaten us, yet if we have but the grace to look about us, and remember our selves:
Though God threaten us, yet if we have but the grace to look about us, and Remember our selves:
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If God do but cause us to consider we have to deal with a merciful Father,
If God do but cause us to Consider we have to deal with a merciful Father,
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and make us meet him by humiliation, then though our sins were as scarlet, yet submitting our selves to our Judge, living as obedient subjects, the storm shall passe from us:
and make us meet him by humiliation, then though our Sins were as scarlet, yet submitting our selves to our Judge, living as obedient subject's, the storm shall pass from us:
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So that this is the 2d. point.
So that this is the 2d. point.
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2. Notwithstanding God threatens us, yet if he gives us but grace to repent, and bethink our selves, let our sins be never so great, we may be sure of mercy.
2. Notwithstanding God threatens us, yet if he gives us but grace to Repent, and bethink our selves, let our Sins be never so great, we may be sure of mercy.
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O that we could see with what a gracious God we have to deal! Canst thou but humble thy self? all these things shall speak peace unto thee.
O that we could see with what a gracious God we have to deal! Canst thou but humble thy self? all these things shall speak peace unto thee.
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As an impenitent sinner is under the power of Satan, and liable to all misery: So contrariwise whoever returnes and seeks the Lord, is sure to be under his wings, and free from all evil.
As an impenitent sinner is under the power of Satan, and liable to all misery: So contrariwise whoever returns and seeks the Lord, is sure to be under his wings, and free from all evil.
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Thinkst thou that God makes use of threatnings for thy hurt? No, he deales not with us as an angry Judge, but as a compassionate Father;
Thinkest thou that God makes use of threatenings for thy hurt? No, he deals not with us as an angry Judge, but as a compassionate Father;
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men will take an enemy alwayes at an advantage, when they may do him most hurt.
men will take an enemy always At an advantage, when they may do him most hurt.
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Gods terrors overtake us, he threatens us that he will do this and this, that we may prevent it.
God's terrors overtake us, he threatens us that he will do this and this, that we may prevent it.
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He knows that unless his terrors awake us, we will rest secure. Before he smites us he tells us. I will whet my sword:
He knows that unless his terrors awake us, we will rest secure. Before he smites us he tells us. I will whet my sword:
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He hath bent his bow, and made it ready: He hath prepared his instruments of death, Psal. 7.12, 13. He could shoot thee presently,
He hath bent his bow, and made it ready: He hath prepared his Instruments of death, Psalm 7.12, 13. He could shoot thee presently,
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and instantly run thee through, but he threatens thee, that so he may not strike thee.
and instantly run thee through, but he threatens thee, that so he may not strike thee.
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See what the Prophet Amos denounces from the Lord, Cap. 11, 12. I have given you cleannesse of teeth, I have with holden rain, v. 6, 7, 8. I have smitten you with blasting and mildew, v. 9. I have sent amongst you the Pestilence, v. 10. yet have you not return'd unto me.
See what the Prophet Amos denounces from the Lord, Cap. 11, 12. I have given you cleanness of teeth, I have with held rain, v. 6, 7, 8. I have smitten you with blasting and mildew, v. 9. I have sent among you the Pestilence, v. 10. yet have you not returned unto me.
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Therefore thus will I do unto thee O Israel, and because I will do thus unto thee, prepare to meet thy God O Israel, v. 12. What judgments have befallen us, have befallen us for our own use,
Therefore thus will I do unto thee Oh Israel, and Because I will do thus unto thee, prepare to meet thy God Oh Israel, v. 12. What Judgments have befallen us, have befallen us for our own use,
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if so be we will be warned by them.
if so be we will be warned by them.
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The reason why God saith he will overthrow us, is not because he meanes to do it,
The reason why God Says he will overthrow us, is not Because he means to do it,
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but that we may prevent him by repentance. Look into Jer. 3.1. and see what wonderful passages are to this purpose: Ther's a Law-case.
but that we may prevent him by Repentance. Look into Jer. 3.1. and see what wondered passages Are to this purpose: Ther's a Law-case.
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If a man put away his Wife, and she go from him, shall he return unto her again? shall not that land be greatly polluted? But thou hast plaid the harlot with many lovers.
If a man put away his Wife, and she go from him, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers.
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And in the 20 v. As a wife treacherously departeth from her husband, so have you dealt treacherously with me, O house of Israel.
And in the 20 v. As a wife treacherously departeth from her husband, so have you dealt treacherously with me, Oh house of Israel.
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And yet see Gods unspeakable mercy.
And yet see God's unspeakable mercy.
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Return again unto me. And 23. v. Return ye back-sliding children, and I will heal your backsliding:
Return again unto me. And 23. v. Return you backsliding children, and I will heal your backsliding:
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turn to me, and Ile not cause mine anger to fall upon you.
turn to me, and I'll not cause mine anger to fallen upon you.
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Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God, v. 13. See God makes us the worst and vilest of all,
Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God, v. 13. See God makes us the worst and Vilest of all,
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and yet as it were intreats us to return. See then the Conclusion of the second Point;
and yet as it were intreats us to return. See then the Conclusion of the second Point;
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how, if God give us but grace to repent, let our former evils be what they will, the danger is past.
how, if God give us but grace to Repent, let our former evils be what they will, the danger is past.
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But I leave this and come to the Third, for which I chiefly chose this Text. You have seen how dangerous a thing hardness of heart is, how it brings certain death:
But I leave this and come to the Third, for which I chiefly chosen this Text. You have seen how dangerous a thing hardness of heart is, how it brings certain death:
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and that if we have the heart to repent, we are safe. As to make it appear in an instance.
and that if we have the heart to Repent, we Are safe. As to make it appear in an instance.
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It's not the falling into water, but the lying under it that drowns a man. Art thou faln into sin? only lift up thy head:
It's not the falling into water, but the lying under it that drowns a man. Art thou fallen into since? only lift up thy head:
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if thou canst be but thus happy, the promise of salvation belongs to thee. The main thing then is this.
if thou Canst be but thus happy, the promise of salvation belongs to thee. The main thing then is this.
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3. It behooves us to set about the work of repentance presently.
3. It behooves us to Set about the work of Repentance presently.
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God is angry with us, and we know not whether God will execute his judgments on us this day or no, therefore go about it presently.
God is angry with us, and we know not whither God will execute his Judgments on us this day or no, Therefore go about it presently.
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God will remove all our adulteries, and put away all our sins, if we will come to him within a day.
God will remove all our adulteries, and put away all our Sins, if we will come to him within a day.
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Now what madness is it to neglect it? After a certain time (saith the Apostle) according to that in the Psalmist, Psal. 95. God hath limited a certain day:
Now what madness is it to neglect it? After a certain time (Says the Apostle) according to that in the Psalmist, Psalm 95. God hath limited a certain day:
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Thou hast provoked the Holy Ghost, and now he limits thee a day, Heb. 3.7. Wherefore (saith the Holy Ghost) to day if you will hear his voice.
Thou hast provoked the Holy Ghost, and now he Limits thee a day, Hebrew 3.7. Wherefore (Says the Holy Ghost) to day if you will hear his voice.
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Now is it safe think you to pass this day? A hard heart is a provoking heart,
Now is it safe think you to pass this day? A hard heart is a provoking heart,
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and as long as it continues hard, it continues provoking God, and despising the Holy Ghost.
and as long as it continues hard, it continues provoking God, and despising the Holy Ghost.
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To day therefore hear his voice, that is, this present day. But which is that day? It's this very time, wherein you stand before God,
To day Therefore hear his voice, that is, this present day. But which is that day? It's this very time, wherein you stand before God,
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and in which you hear me. If you embrace the opportunity, happy are you;
and in which you hear me. If you embrace the opportunity, happy Are you;
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if not, you shall give as dear an account as for any thing you ever heard in your life.
if not, you shall give as dear an account as for any thing you ever herd in your life.
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There is no dallying with God, take his proffer, take him at his word in a matter of salvation.
There is no dallying with God, take his proffer, take him At his word in a matter of salvation.
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He calls to thee to day, peradventure he will speak no more, therefore Heb. 3.13, we shall find it's a limited day.
He calls to thee to day, Peradventure he will speak no more, Therefore Hebrew 3.13, we shall find it's a limited day.
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Exhort one another to day, whilst it's called to day, lest any of you be hardned through the deceitfulness of sin.
Exhort one Another to day, while it's called to day, lest any of you be hardened through the deceitfulness of since.
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While it is called to day, that is, stay not till to morrow, but embrace the present opportunity:
While it is called to day, that is, stay not till to morrow, but embrace the present opportunity:
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This day God holds out the golden Scepter, and my life for yours if you accept it you will be saved.
This day God holds out the golden Sceptre, and my life for yours if you accept it you will be saved.
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If you take it not to day, your heart will be more hardned to morrow; and so it may be you will never touch it;
If you take it not to day, your heart will be more hardened to morrow; and so it may be you will never touch it;
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your hearts will be like stones, and you'l be uncapable of yeilding. God is angry with us, Psal. 7.11.
your hearts will be like stones, and You'll be uncapable of yielding. God is angry with us, Psalm 7.11.
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Why? He is our adversary, because we bear arms against him, and will try the mastery with him.
Why? He is our adversary, Because we bear arms against him, and will try the mastery with him.
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We oppose him in hostile manner as long as we continue sinful against him.
We oppose him in hostile manner as long as we continue sinful against him.
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What's the best counsel in this case? Agree with thine adversary quickly while thou art in the way with him.
What's the best counsel in this case? Agree with thine adversary quickly while thou art in the Way with him.
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It's wisedome to do that soon, which must of necessity be done. If it be not, we perish for ever.
It's Wisdom to do that soon, which must of necessity be done. If it be not, we perish for ever.
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Kisse the Son, lest he be angry, and thou perish from the right way, Psal. 2. ult.
Kiss the Son, lest he be angry, and thou perish from the right Way, Psalm 2. ult.
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Obj. But what needs such haste, I may do it hereafter, when I come to my journeys end? Sol. There needs haste. The day is limited.
Object But what needs such haste, I may do it hereafter, when I come to my journeys end? Sol. There needs haste. The day is limited.
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A thousand to one, if God be angry, but we perish from the way.
A thousand to one, if God be angry, but we perish from the Way.
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I have heard thee in an accepted time, and in the day of salvation have I succoured thee,
I have herd thee in an accepted time, and in the day of salvation have I succored thee,
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behold now is the accepted time, now is the day of salvation, 2 Cor. 6.2. It's a day of salvation, and would not we be glad to know this time? Behold this is the accepted time.
behold now is the accepted time, now is the day of salvation, 2 Cor. 6.2. It's a day of salvation, and would not we be glad to know this time? Behold this is the accepted time.
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Seek the Lord while he may be found, call on him while he is near.
Seek the Lord while he may be found, call on him while he is near.
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This is the accepted time, this is the day of salvation, Esa. 49. Embrace this time,
This is the accepted time, this is the day of salvation, Isaiah 49. Embrace this time,
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for now he may be found; this instant is the time, the NONLATINALPHABET, the present now.
for now he may be found; this instant is the time, the, the present now.
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God at this time stirrs the waters, if now thou wilt step in and close with God, casting down thy weapons,
God At this time stirs the waters, if now thou wilt step in and close with God, casting down thy weapons,
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then this will be the day of thy salvation; this is call'd, as Gods day, so our day:
then this will be the day of thy salvation; this is called, as God's day, so our day:
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O Jerusalem, Jerusalem, if thou hadst known in this thy day the things that belong unto thy peace,
Oh Jerusalem, Jerusalem, if thou Hadst known in this thy day the things that belong unto thy peace,
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but now they are hidden from thine eyes, Luke 19.42. Mark, If thou hadst known in this thy day:
but now they Are hidden from thine eyes, Lycia 19.42. Mark, If thou Hadst known in this thy day:
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So that if we pass by in this acceptable time those things which belong to our peace, they will be hidden from our eies.
So that if we pass by in this acceptable time those things which belong to our peace, they will be hidden from our eyes.
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Therefore should the enemies of Jerusalem lay her even with the ground, because she had neglected this opportunity, the day of Gods visitation.
Therefore should the enemies of Jerusalem lay her even with the ground, Because she had neglected this opportunity, the day of God's Visitation.
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Wilt thou be so hard-hearted as to put from thee Gods grace? If thou findest now that Satan hides this from thee,
Wilt thou be so hardhearted as to put from thee God's grace? If thou Findest now that Satan hides this from thee,
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and perswades thee to do it to morrow, and to take a day of thine own, neglecting Gods day, Know and remember that he is a lyar from the beginning.
and persuades thee to do it to morrow, and to take a day of thine own, neglecting God's day, Know and Remember that he is a liar from the beginning.
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Give me leave to presse this to you, for nothing more brings destruction, then this putting from us the proffers of Gods grace;
Give me leave to press this to you, for nothing more brings destruction, then this putting from us the proffers of God's grace;
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unlesse we return to the Almighty, humbling our selves, there will be bitterness in the end.
unless we return to the Almighty, humbling our selves, there will be bitterness in the end.
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There's the matter, whether God must wait on us, or we on him? This is the day of salvation, saith God,
There's the matter, whither God must wait on us, or we on him? This is the day of salvation, Says God,
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and we must take time to think of it, whether it be seasonable or no. Alas
and we must take time to think of it, whither it be seasonable or no. Alas
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1. By this means we incur the highest presumption: and this is no light thing inconsiderately to be passed over.
1. By this means we incur the highest presumption: and this is no Light thing inconsiderately to be passed over.
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Shall God offer you such a proffer, and you be so presumptuous as to think such a one more seasonable? It's high presumption for thee to make thy self wiser then God, to neglect that he prescribes,
Shall God offer you such a proffer, and you be so presumptuous as to think such a one more seasonable? It's high presumption for thee to make thy self Wiser then God, to neglect that he prescribes,
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and that with a promise too; as if thou hadst God at command.
and that with a promise too; as if thou Hadst God At command.
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If thou resolve to take to morrow, it is requisite that thou have 1. Space to repent, and 2. Grace to do it.
If thou resolve to take to morrow, it is requisite that thou have 1. Molle to Repent, and 2. Grace to do it.
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Now neither of these are in thine own hands, if they were, thou hadst ground for a farther delay.
Now neither of these Are in thine own hands, if they were, thou Hadst ground for a farther Delay.
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If thou hadst power to say, I will live so long, or could by thine own might prolong thy life, it were something, but it's otherwise.
If thou Hadst power to say, I will live so long, or could by thine own might prolong thy life, it were something, but it's otherwise.
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In refusing Gods proffer, thou refusest him that hath thy life in his hand.
In refusing God's proffer, thou refusest him that hath thy life in his hand.
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What high presumption is this? See it in Jezabel, Rev. 2. I gave her space to repent, but she repented not.
What high presumption is this? See it in Jezebel, Rev. 2. I gave her Molle to Repent, but she repented not.
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As if God should have said, it's I gave it her, I gave her time to live, I might have cut her off in the midst of her whoredomes.
As if God should have said, it's I gave it her, I gave her time to live, I might have Cut her off in the midst of her whoredoms.
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Observe here by the way the reason why God gives us this space; it is to repent.
Observe Here by the Way the reason why God gives us this Molle; it is to Repent.
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What presumption must that be, when we will go quite contrary to God? and because we have space, therefore we will not repent.
What presumption must that be, when we will go quite contrary to God? and Because we have Molle, Therefore we will not Repent.
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Why does not God smite thee from heaven, when thou thus audaciously settest thy self against him? Why do's he not strike thee with a thunderbolt? Sure he gives thee this space not to spend it idly, but to another end;
Why does not God smite thee from heaven, when thou thus audaciously settest thy self against him? Why do's he not strike thee with a thunderbolt? Sure he gives thee this Molle not to spend it idly, but to Another end;
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not to follow our lusts, neglecting Gods call, but that thou mayst remember thy self, and return with all thy heart.
not to follow our Lustiest, neglecting God's call, but that thou Mayest Remember thy self, and return with all thy heart.
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Remember those words of the Prophet, My times are in thy hands, Psal. 35. He said not, my times are in mine own hands;
remember those words of the Prophet, My times Are in thy hands, Psalm 35. He said not, my times Are in mine own hands;
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for he knew it was grand presumption.
for he knew it was grand presumption.
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Why then should any challenge that to himself, that belongs to God, as if he were the lord of his own life, supposing Gods call unseasonable,
Why then should any challenge that to himself, that belongs to God, as if he were the lord of his own life, supposing God's call unseasonable,
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and that he may think on it better hereafter? May not a young man die soon? now an old man cannot live long.
and that he may think on it better hereafter? May not a young man die soon? now an old man cannot live long.
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Many strong and lusty m•n are brought to the gr•ve as well as the weak and feeble.
Many strong and lusty m•n Are brought to the gr•ve as well as the weak and feeble.
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And why should we suffer Satan to abuse us thus? Thy space then is preserved in Gods hand,
And why should we suffer Satan to abuse us thus? Thy Molle then is preserved in God's hand,
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and therefore thou mayst not be Lord and Master of it.
and Therefore thou Mayest not be Lord and Master of it.
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But admit God grant thee space, yet thou mayst not have the grace to do it.
But admit God grant thee Molle, yet thou Mayest not have the grace to do it.
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What was Jezabels case, Rev. 3. Though God gave her space, yet she repented not.
What was Jezebel's case, Rev. 3. Though God gave her Molle, yet she repented not.
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What canst thou tell what may then become of thee? perchance thou mayst live long,
What Canst thou tell what may then become of thee? perchance thou Mayest live long,
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yet mayst thou never find as much as thy thoughts on repentance, much less the grace to do it:
yet Mayest thou never find as much as thy thoughts on Repentance, much less the grace to do it:
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thou mayst not have a desire that way, much lesse perform it. Repentance is not a thing at our own command.
thou Mayest not have a desire that Way, much less perform it. Repentance is not a thing At our own command.
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In meeknesse (saith the Apostle) instruct them that oppose themselves, if God peradventure will give them repentance to the acknowledgment of the truth, 2 Tim. 2.25. If God will give it them.
In meekness (Says the Apostle) instruct them that oppose themselves, if God Peradventure will give them Repentance to the acknowledgment of the truth, 2 Tim. 2.25. If God will give it them.
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It's a thing then it should seem in Gods hand, it's his proper gift. Mark, the Apostle would have Gods Ministers to be humble and meek;
It's a thing then it should seem in God's hand, it's his proper gift. Mark, the Apostle would have God's Ministers to be humble and meek;
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but how many are of other spirits? If anothers opinion be contrary to theirs, they are in a heat presently,
but how many Are of other spirits? If another's opinion be contrary to theirs, they Are in a heat presently,
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as if a man were master of himself and of his own heart, to believe what he would.
as if a man were master of himself and of his own heart, to believe what he would.
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No, no, Repentance is a grace out of our reach, it's not in a mans own power. Be meek therefore in instructing.
No, no, Repentance is a grace out of our reach, it's not in a men own power. Be meek Therefore in instructing.
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What needs passion? that helps not the matter. The opening of the eies of the blind is in Gods hands;
What needs passion? that helps not the matter. The opening of the eyes of the blind is in God's hands;
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thank him for what thou seest, and know that 'tis his gift, Acts 5.31.
thank him for what thou See, and know that it's his gift, Acts 5.31.
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The Apostle speaking of our Saviour Christ, saith, Him hath God exalted with his right hand to be a Prince and a Saviour,
The Apostle speaking of our Saviour christ, Says, Him hath God exalted with his right hand to be a Prince and a Saviour,
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for to give repentance to Israel and forgiveness of sins.
for to give Repentance to Israel and forgiveness of Sins.
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The grace of repentance then is no herb growing in our own garden, it's a gift of Gods bestowing.
The grace of Repentance then is no herb growing in our own garden, it's a gift of God's bestowing.
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And to this purpose is Acts 11.18. When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentils granted repentance unto life.
And to this purpose is Acts 11.18. When they herd these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted Repentance unto life.
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As God grants life, so repentance unto life.
As God grants life, so Repentance unto life.
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I have heard Ephraim bemoaning himself thus, saith the Lord, Thou hast chastised me, and I am chastised as a bullock unaccustomed to the yoke, turn thou me,
I have herd Ephraim bemoaning himself thus, Says the Lord, Thou hast chastised me, and I am chastised as a bullock unaccustomed to the yoke, turn thou me,
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and I shall be turned, Jer. 31.18. And to the same purpose, Lam. 5.21. Turn thou us unto thee, O Lord, and we shall be turned.
and I shall be turned, Jer. 31.18. And to the same purpose, Lam. 5.21. Turn thou us unto thee, Oh Lord, and we shall be turned.
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As if Zion should have said, we are no more able to turn our selves then a dead man.
As if Zion should have said, we Are no more able to turn our selves then a dead man.
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After that (saith Ephraim) I was turned, I repented, and after I was instructed, I smote upon my thigh:
After that (Says Ephraim) I was turned, I repented, and After I was instructed, I smote upon my thigh:
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I was ashamed, yea even confounded.
I was ashamed, yea even confounded.
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See then what an high presumption it is for a man to presume he hath this grace of God at command:
See then what an high presumption it is for a man to presume he hath this grace of God At command:
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But as it is high presumption, so 2. It's the highest contempt and despising of the grace of God, Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long-suffering? Thus is it here. God gives thee space:
But as it is high presumption, so 2. It's the highest contempt and despising of the grace of God, Rom. 2.4. Despisest thou the riches of his Goodness, and forbearance, and long-suffering? Thus is it Here. God gives thee Molle:
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thou hast it, but imployest it not in what God gave it thee for. Thou deferrest the main businesse;
thou hast it, but employest it not in what God gave it thee for. Thou deferrest the main business;
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and the Apostle accounts it no better then despising the proffers of Gods grace and goodnesse.
and the Apostle accounts it no better then despising the proffers of God's grace and Goodness.
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Dost thou think God will take this at thy hands? wilt thou despise him, and think he'l not despise thee? With the froward he will shew himself froward.
Dost thou think God will take this At thy hands? wilt thou despise him, and think He'll not despise thee? With the froward he will show himself froward.
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God will come on a suddain, if thou makest not use of thine opportunity, and take all away from thee.
God will come on a sudden, if thou Makest not use of thine opportunity, and take all away from thee.
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The threatning is plainly laid down, Rev. 3.3. If thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour, I will come on thee.
The threatening is plainly laid down, Rev. 3.3. If thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour, I will come on thee.
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It's spoken to us all, and therefore concernes us all: Whoever hath an ear to hear let him hear.
It's spoken to us all, and Therefore concerns us all: Whoever hath an ear to hear let him hear.
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They are Gods words I have spoken to you this day, and you shall be accountable for them:
They Are God's words I have spoken to you this day, and you shall be accountable for them:
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let not the Devil steal this from you, hold it fast, this is your day: If thou shalt not watch, Ile come on thee suddenly as a thief.
let not the devil steal this from you, hold it fast, this is your day: If thou shalt not watch, I'll come on thee suddenly as a thief.
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It's the heaviest judgment can come on unconverted persons, irregenerate soules, not to awake till God comes on them, never to bestir themselves till hell rouze them up.
It's the Heaviest judgement can come on unconverted Persons, irregenerate Souls, not to awake till God comes on them, never to Bestir themselves till hell rouse them up.
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Thus will it be with us, unlesse we awake by repentance, God will come stealing on us as a thief by suddain death, and speedily cut us off.
Thus will it be with us, unless we awake by Repentance, God will come stealing on us as a thief by sudden death, and speedily Cut us off.
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To pray against suddain death, and not to fit thy self for it, is to add contempt to thy presumption and rebellion.
To pray against sudden death, and not to fit thy self for it, is to add contempt to thy presumption and rebellion.
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The wise man tells us, That man knoweth not his time, as the fishes that are taken in an evil net,
The wise man tells us, That man Knoweth not his time, as the Fish that Are taken in an evil net,
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and as the birds that are caught in the snare, so are the sons of men snared in an evil time,
and as the Birds that Are caught in the snare, so Are the Sons of men snared in an evil time,
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when it falleth suddenly upon them, Eccles. 9.12. Mark, when it falls suddenly, at unawares, here's thy wisdom then to provide that thou mayst not be taken suddenly.
when it falls suddenly upon them, Eccles. 9.12. Mark, when it falls suddenly, At unawares, here's thy Wisdom then to provide that thou Mayest not be taken suddenly.
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If the good man of the house knew at what time the thief would come, he would have watched,
If the good man of the house knew At what time the thief would come, he would have watched,
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and not have suffered his house to have been broken up.
and not have suffered his house to have been broken up.
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And therefore Christ counsels us to watch, since we know not the day nor hour when the Son of man cometh.
And Therefore christ Counsels us to watch, since we know not the day nor hour when the Son of man comes.
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Here's the difference then between wisedom and folly.
Here's the difference then between Wisdom and folly.
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Hereby may we know whether we are wise men or fools, if we foresee this day,
Hereby may we know whither we Are wise men or Fools, if we foresee this day,
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and provide for it, it's an argument of wisedome, if we watch so as that when it falls, it may not fall on a sudden on us.
and provide for it, it's an argument of Wisdom, if we watch so as that when it falls, it may not fallen on a sudden on us.
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If we are negligent of this day, and suffer our hearts to be dead as Nabals, like a stone, 1 Sam. 25. He had a great time of repentance, ten daies,
If we Are negligent of this day, and suffer our hearts to be dead as Nabal's, like a stone, 1 Sam. 25. He had a great time of Repentance, ten days,
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yet repented not, for his heart was dead, and like a stone;
yet repented not, for his heart was dead, and like a stone;
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and this may be thy case, if thou despisest the day of thy salvation, Gods day,
and this may be thy case, if thou Despisest the day of thy salvation, God's day,
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and thine own day too, thou mayst be a Nabal, no more moved then a pillar in the Church,
and thine own day too, thou Mayest be a Nabal, no more moved then a pillar in the Church,
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as I have found by experience.
as I have found by experience.
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But you may reply, I suppose God will not take me at an advantage, I trust I shall have life and space, and not Nabals condition;
But you may reply, I suppose God will not take me At an advantage, I trust I shall have life and Molle, and not Nabals condition;
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I hope I shall have my wits about me to be able to cry, Lord have mercy upon me.
I hope I shall have my wits about me to be able to cry, Lord have mercy upon me.
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But suppose God give thee a tender heart, and thou are sensible of thy danger, that so thou call and cry earnestly to God for mercy,
But suppose God give thee a tender heart, and thou Are sensible of thy danger, that so thou call and cry earnestly to God for mercy,
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yet this is a miserable condition. Thou shalt find it will not be enough to cry Lord be merciful to me.
yet this is a miserable condition. Thou shalt find it will not be enough to cry Lord be merciful to me.
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If thou neglectest him here, he will cry quittance with thee on thy death-bed: Nor do I speak this of my self; no.
If thou neglectest him Here, he will cry quittance with thee on thy deathbed: Nor do I speak this of my self; no.
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Look what Wisedome faith, Because I have called and ye refused, I have stretched out mine hand and no man regarded,
Look what Wisdom faith, Because I have called and you refused, I have stretched out mine hand and no man regarded,
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but set at nought all my coun•el, and would none of my reproof, I also will laugh at your calamity, I will mock when your fear cometh, Pro. 1.24, 25, 26. As if he had said, you refused me on my day I call'd & cry'd unto you,
but Set At nought all my coun•el, and would none of my reproof, I also will laugh At your calamity, I will mock when your Fear comes, Pro 1.24, 25, 26. As if he had said, you refused me on my day I called & cried unto you,
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but you set at nought my words, and rejected my counsel, and were wiser then I,
but you Set At nought my words, and rejected my counsel, and were Wiser then I,
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therefore will I laugh at your destruction: when you are in miserie I will mock and deride, in stead of succouring.
Therefore will I laugh At your destruction: when you Are in misery I will mock and deride, in stead of succouring.
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A terrible thing will it be, when in stead of hearing our cries to answer them, he shall deride us,
A terrible thing will it be, when in stead of hearing our cries to answer them, he shall deride us,
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and laugh at our folly and madness:
and laugh At our folly and madness:
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And in the 28. verse, Then shall they call upon me, but I will not answer, they shall seek me early,
And in the 28. verse, Then shall they call upon me, but I will not answer, they shall seek me early,
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but they shall not finde me. See what folly then it is to let slip this time.
but they shall not find me. See what folly then it is to let slip this time.
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This is the acceptable day, Esay 55. Seek the Lord while he may be found, call on him while he is near.
This is the acceptable day, Isaiah 55. Seek the Lord while he may be found, call on him while he is near.
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When a man refuses Gods day, God will not hear his prayer, all his sighs and sobs, his groanes and cries, shall not prevail, Esay 66. I will choose their delusions,
When a man refuses God's day, God will not hear his prayer, all his sighs and sobs, his groans and cries, shall not prevail, Isaiah 66. I will choose their delusions,
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and will bring their feares upon them; because when I called, none did answer; when I spake, they did not hear.
and will bring their fears upon them; Because when I called, none did answer; when I spoke, they did not hear.
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When men will needs be choosers of what God would not have, God will have his choise too,
When men will needs be choosers of what God would not have, God will have his choice too,
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and it shall be that which will be displeasing to them. I will choose their delusions, and will bring their feares upon them.
and it shall be that which will be displeasing to them. I will choose their delusions, and will bring their fears upon them.
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Heb. 4.7. Again he limiteth a certain day, saying in David, to day after so long a time as it is said, to day if you will hear his voice, harden not your hearts.
Hebrew 4.7. Again he limiteth a certain day, saying in David, to day After so long a time as it is said, to day if you will hear his voice, harden not your hearts.
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THe last day I entred on the opening of the place, and shew'd.
THe last day I entered on the opening of the place, and showed.
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How the Lord had proposed a limited time for our conversion unto him, in which we should hear and obey his voice.
How the Lord had proposed a limited time for our conversion unto him, in which we should hear and obey his voice.
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We shew'd farther how it was Satans policie to make men seem wiser then God, that when God proposes a certain time,
We showed farther how it was Satan policy to make men seem Wiser then God, that when God proposes a certain time,
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and limits us a day wherin he will be found, we will not have his, but our own.
and Limits us a day wherein he will be found, we will not have his, but our own.
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True, say we, God calls on us, and it's fit and convenient to hearken unto him;
True, say we, God calls on us, and it's fit and convenient to harken unto him;
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but yet Ile stay for a more seasonable opportunity.
but yet I'll stay for a more seasonable opportunity.
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There is nothing provokes God so much against us, as when we will thus scorn that acceptable time he hath proposed:
There is nothing provokes God so much against us, as when we will thus scorn that acceptable time he hath proposed:
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Nor can there be a greater hinderance to repentance, then to stop our eares at his counsels,
Nor can there be a greater hindrance to Repentance, then to stop our ears At his Counsels,
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and to suffer him to call and cry unto us so long, and yet to abuse his patience by a foolish neglect.
and to suffer him to call and cry unto us so long, and yet to abuse his patience by a foolish neglect.
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It accuses us of rebellion and high presumption, on such infirm grounds to put from us the day of salvation.
It accuses us of rebellion and high presumption, on such infirm grounds to put from us the day of salvation.
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Folly it is in the highest degree to trust on the future, when as in our own hands we have neither space nor grace for such a businesse.
Folly it is in the highest degree to trust on the future, when as in our own hands we have neither Molle nor grace for such a business.
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God is the Lord and owner of them both, and will not part with his Prerogative.
God is the Lord and owner of them both, and will not part with his Prerogative.
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Go to, you that say to day or to morrow we will return unto the Lord.
Go to, you that say to day or to morrow we will return unto the Lord.
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You adde to presumption both folly and rebellion. Jezabel had space to repent, yet she repented not, for she had not the grace;
You add to presumption both folly and rebellion. Jezebel had Molle to Repent, yet she repented not, for she had not the grace;
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that without this will not benefit.
that without this will not benefit.
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Seeing then these are not in your power, harden not your hearts as in the provocation:
Seeing then these Are not in your power, harden not your hearts as in the provocation:
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Nor offer despight unto the Holy Ghost, by whom you are sealed to the day of redemption.
Nor offer despite unto the Holy Ghost, by whom you Are sealed to the day of redemption.
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If we embrace not Gods day, we despise the riches of his goodnesse, long suffering and patience.
If we embrace not God's day, we despise the riches of his Goodness, long suffering and patience.
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Rom. 2. Despisest thou the riches of Gods grace, not knowing that the long-suffering of God leadeth to repentance? There can be no higher presumption then this, to bid defiance to the Spirit of God:
Rom. 2. Despisest thou the riches of God's grace, not knowing that the long-suffering of God leads to Repentance? There can be no higher presumption then this, to bid defiance to the Spirit of God:
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Nor can there be greater contempt of mercy, then to set light of the time of our repentance,
Nor can there be greater contempt of mercy, then to Set Light of the time of our Repentance,
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and returning unto God, making that the greatest argument of our delay, which God uses to draw us to him.
and returning unto God, making that the greatest argument of our Delay, which God uses to draw us to him.
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God gives us space, that we may repent, and we repent not, because he gives us space:
God gives us Molle, that we may Repent, and we Repent not, Because he gives us Molle:
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He gives us life, that with fear and trembling we may set about the businesse of salvation,
He gives us life, that with Fear and trembling we may Set about the business of salvation,
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and we through strong delusions put from us the proffers of his grace, as if they were unseasonably offer'd.
and we through strong delusions put from us the proffers of his grace, as if they were unseasonably offered.
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What madnesse is it to frustrate the Almighty of his ends and purposes? The Lord is not slack touching his promise.
What madness is it to frustrate the Almighty of his ends and Purposes? The Lord is not slack touching his promise.
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It's a great stop and hindrance to our progesse in goodnesse and the work of repentance,
It's a great stop and hindrance to our progesse in Goodness and the work of Repentance,
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when we distrust God, and take him not at his word.
when we distrust God, and take him not At his word.
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He sends abroad his Embassadors, who proclame, This is the accepted time, this is the day of salvation, to day if ye will hear his voice, harden not your hearts ;
He sends abroad his ambassadors, who proclaim, This is the accepted time, this is the day of salvation, to day if you will hear his voice, harden not your hearts;
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yet we put this day from us, and say hereafter is a more acceptable time.
yet we put this day from us, and say hereafter is a more acceptable time.
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I have this delight, this pleasure to take first in the world, I am not so weaned from it as I would be.
I have this delight, this pleasure to take First in the world, I am not so weaned from it as I would be.
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As if God would take it well from our hands that we should then return to him when there is no remedy.
As if God would take it well from our hands that we should then return to him when there is no remedy.
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Ile fi•st use all the pleasure the world affords me, and then Lord have mercy on me will serve the turn.
I'll fi•st use all the pleasure the world affords me, and then Lord have mercy on me will serve the turn.
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This is the very stifling of the beginnings and proceedings of Christianity. Let this be well and speedily weigh'd, as we tender our good and comfort.
This is the very stifling of the beginnings and proceedings of Christianity. Let this be well and speedily weighed, as we tender our good and Comfort.
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Obj. But may some say, what needs this haste, may we not use leisure? soft and fair goes far.
Object But may Some say, what needs this haste, may we not use leisure? soft and fair Goes Far.
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Sol. True, soft and fair goes far, if a man goes fairly in the way. In this case, though thou go but softly, thou mayst come to thy journeys end;
Sol. True, soft and fair Goes Far, if a man Goes fairly in the Way. In this case, though thou go but softly, thou Mayest come to thy journeys end;
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but the doubt remains stil, there is a question whether thou art in the way or not.
but the doubt remains still, there is a question whither thou art in the Way or not.
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Happy are we if we are, although we can but halt & limp on in this way:
Happy Are we if we Are, although we can but halt & limp on in this Way:
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although this should be no ground for us to content our selves therewith. We must not trifle in the wayes of holinesse.
although this should be no ground for us to content our selves therewith. We must not trifle in the ways of holiness.
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It's that concernes our life, and must be seriously thought on, and that speedily too. Agree with thine adversary quickly while thou art in the way with him.
It's that concerns our life, and must be seriously Thought on, and that speedily too. Agree with thine adversary quickly while thou art in the Way with him.
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God is thine adversary, unlesse thou agree with him speedily, his patience will break forth into fury.
God is thine adversary, unless thou agree with him speedily, his patience will break forth into fury.
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Kisse the Son lest he be angry, and thou perish from the right way.
Kiss the Son lest he be angry, and thou perish from the right Way.
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Thou hast no assurance of thy life, thou mayst be snapt off whilst thou thinkest it time enough to repent and return.
Thou hast no assurance of thy life, thou Mayest be snapped off while thou Thinkest it time enough to Repent and return.
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As long as we go out of the way of repentance, we are in the way to hell,
As long as we go out of the Way of Repentance, we Are in the Way to hell,
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and the farther a man goes in a wrong way, the nearer is he to hell,
and the farther a man Goes in a wrong Way, the nearer is he to hell,
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and the greater ado to return back: and i• this regard soft and fair may goe far;
and the greater ado to return back: and i• this regard soft and fair may go Far;
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but 'tis far out of the way, far in the way to perdition and destruction.
but it's Far out of the Way, Far in the Way to perdition and destruction.
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As long as we are out of the right way to heaven and happinesse, we are in the path that leads directly to the chambers of death.
As long as we Are out of the right Way to heaven and happiness, we Are in the path that leads directly to the chambers of death.
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But let me in this particular unrip the heart of a natural man.
But let me in this particular unrip the heart of a natural man.
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What's the reason, that when God gives men a day, and cries out, This is the day of salvation, this is the accepted time, what in the name of God,
What's the reason, that when God gives men a day, and cries out, This is the day of salvation, this is the accepted time, what in the name of God,
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or the Devils name rather, should cause them to put salvation from them? to defer and desire a longer time? Thus a natural man reasons with himself, I cannot so soon be taken off from the profits and pleasures of the world;
or the Devils name rather, should cause them to put salvation from them? to defer and desire a longer time? Thus a natural man Reasons with himself, I cannot so soon be taken off from the profits and pleasures of the world;
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I hope to have a time when I shall with more ease and a greater composednesse of mind bring my self to it:
I hope to have a time when I shall with more ease and a greater composedness of mind bring my self to it:
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or if it be not with so much ease, yet I trust in a sufficient manner I shall do it:
or if it be not with so much ease, yet I trust in a sufficient manner I shall do it:
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wherefore for the present Ile enjoy the profits and delights of the state and condition wherein I am;
Wherefore for the present I'll enjoy the profits and delights of the state and condition wherein I am;
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I will solace my self with the pleasures of sin for a season, I hope true repentance will never be too late. This is well weigh'd;
I will solace my self with the pleasures of since for a season, I hope true Repentance will never be too late. This is well weighed;
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but consider whether these thoughts which poise down our hearts, be not groundlesse; see whether they will hold water at the last;
but Consider whither these thoughts which poise down our hearts, be not groundless; see whither they will hold water At the last;
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and whether in making such excuses, to great presumption we add not the height of folly.
and whither in making such excuses, to great presumption we add not the height of folly.
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To pretend for our delay the profits and pleasures of sin, and yet hope for heaven at the last,
To pretend for our Delay the profits and pleasures of since, and yet hope for heaven At the last,
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as well as the generation of the righteous;
as well as the generation of the righteous;
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it's but a meer fallacy and delusion of Satan, to fill our hearts with such vanities.
it's but a mere fallacy and delusion of Satan, to fill our hearts with such vanities.
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Can it be expected that we should have our good in this world, and in the world to come too? This is well, if it might be.
Can it be expected that we should have our good in this world, and in the world to come too? This is well, if it might be.
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But let us try the matter, and begin with your first branch. You are loth to part with your profits and pleasures.
But let us try the matter, and begin with your First branch. You Are loath to part with your profits and pleasures.
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But consider what a grand iniquity this is.
But Consider what a grand iniquity this is.
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Can you offer God a greater wrong and indignity? Do you thus requite the Lord you foolish and unwise? Dost thou think this the way to make thy peace with God whom thou hast offended,
Can you offer God a greater wrong and indignity? Do you thus requite the Lord you foolish and unwise? Dost thou think this the Way to make thy peace with God whom thou hast offended,
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as long as thou mayst to be a rebel against him? What an high dishonour is it to him, that thou shouldst give him thy feeble and doting old age,
as long as thou Mayest too be a rebel against him? What an high dishonour is it to him, that thou Shouldst give him thy feeble and doting old age,
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and the Devil thy lively and vigorous youth, thy strength and spirits? Dost thou think he will drink the dregs,
and the devil thy lively and vigorous youth, thy strength and spirits? Dost thou think he will drink the dregs,
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and eat the orts? will he accept thee in the next world, when thou thus scornest him here? If you offer the blind for sacrifice, is it not an evil? If you offer the lame and sick, is it not evil? Offer it now unto thy governor, will he be pleased with thee,
and eat the orts? will he accept thee in the next world, when thou thus Scornest him Here? If you offer the blind for sacrifice, is it not an evil? If you offer the lame and sick, is it not evil? Offer it now unto thy governor, will he be pleased with thee,
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or accept thy person, saith the Lord of hosts? Mal. 1.8.
or accept thy person, Says the Lord of hosts? Malachi 1.8.
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But mark how he goes on, v. 14. Cursed be the deceiver, which hath in his flock a male,
But mark how he Goes on, v. 14. Cursed be the deceiver, which hath in his flock a male,
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and voweth & sacrificeth unto the Lord a corrupt thing. Mark, God accounts such service a corrupt thing.
and Voweth & Sacrificeth unto the Lord a corrupt thing. Mark, God accounts such service a corrupt thing.
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Never look for a blessing from God in heaven, when thou sacrificest to him such corrupt things.
Never look for a blessing from God in heaven, when thou sacrificest to him such corrupt things.
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We are to offer and present our selves a living sacrifice, holy and acceptable unto God, Rom. 12.1.
We Are to offer and present our selves a living sacrifice, holy and acceptable unto God, Rom. 12.1.
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Now judge whether they offer God the living, who say, when my doting days come, my lame days, that I cannot go, my blind dayes, that I cannot see, Ile offer my self a sacrifice to God, Will this be acceptable to him? Is not this evil, saith the Lord, to offer me such a corrupt thing? Nay more, he's accursed that offers such an offering, such a polluted sacrifice.
Now judge whither they offer God the living, who say, when my doting days come, my lame days, that I cannot go, my blind days, that I cannot see, I'll offer my self a sacrifice to God, Will this be acceptable to him? Is not this evil, Says the Lord, to offer me such a corrupt thing? Nay more, he's accursed that offers such an offering, such a polluted sacrifice.
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God will not like with it, when we serve our selves first with the best and choise? Do you thus requite the Lord ? do you think he will accept it at your hands? Go offer such a gift to thy Ruler, to thy Prince, will he accept it,
God will not like with it, when we serve our selves First with the best and choice? Do you thus requite the Lord? do you think he will accept it At your hands? Go offer such a gift to thy Ruler, to thy Prince, will he accept it,
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or be pleased with it? No, a Landlord will have the best and the choise;
or be pleased with it? No, a Landlord will have the best and the choice;
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and it must needs provoke God, when we give him the refuse.
and it must needs provoke God, when we give him the refuse.
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I am King of Kings, saith the Lord, my name is dreadful, and I will look to be served after another manner.
I am King of Kings, Says the Lord, my name is dreadful, and I will look to be served After Another manner.
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Let no man then thus delude himself with vain hopes, but let him consider how dishonourable a thing it will be to God.
Let no man then thus delude himself with vain hope's, but let him Consider how dishonourable a thing it will be to God.
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2. And how unprofitable to him, whoever thou art. 1. It's the ready way to thy destruction.
2. And how unprofitable to him, whoever thou art. 1. It's the ready Way to thy destruction.
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Heaven, and happinesse, and eternal life, are laid up for those that embrace the acceptable time;
Heaven, and happiness, and Eternal life, Are laid up for those that embrace the acceptable time;
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death, horrour, and eternal misery for those that refuse it;
death, horror, and Eternal misery for those that refuse it;
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and wilt thou hazard soul and body on this? Moses, on this ground, did rather choose to suffer affliction in this world with the people of God,
and wilt thou hazard soul and body on this? Moses, on this ground, did rather choose to suffer affliction in this world with the people of God,
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then to enjoy the pleasures of sin for a moment.
then to enjoy the pleasures of since for a moment.
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When these things are past, what profit will you have of those things whereof then you will be ashamed? When a man comes to see truly and throughly into himself, he will find no profit of such things as these:
When these things Are past, what profit will you have of those things whereof then you will be ashamed? When a man comes to see truly and thoroughly into himself, he will find no profit of such things as these:
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death will certainly follow us, both temporal and eternal, if we repent not the more speedily, that's all the profit we shall find. 2:
death will Certainly follow us, both temporal and Eternal, if we Repent not the more speedily, that's all the profit we shall find. 2:
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But suppose thou prevent everlasting death by repentance, yet what profit is there of those things whereof we are now for the present ashamed? The best can come is shame.
But suppose thou prevent everlasting death by Repentance, yet what profit is there of those things whereof we Are now for the present ashamed? The best can come is shame.
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3. Thou art loth to part with the pleasures of sin for a season, and hereafter thou thinkest thou canst amend all.
3. Thou art loath to part with the pleasures of since for a season, and hereafter thou Thinkest thou Canst amend all.
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But consider the particulars, and then shall you see how you are befool'd in your hearts and soules.
But Consider the particulars, and then shall you see how you Are befooled in your hearts and Souls.
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Believe it for an undoubted truth, there's nothing in the world by which Satan more deludes a man,
Believe it for an undoubted truth, there's nothing in the world by which Satan more deludes a man,
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then by this perswading him to neglect his day, and repent well enough hereafter.
then by this persuading him to neglect his day, and Repent well enough hereafter.
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That you may expel this suggestion out of your soule, pray unto God that he would go along with his Word,
That you may expel this suggestion out of your soul, pray unto God that he would go along with his Word,
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and cause you to lay this to heart, that by his Spirit your understanding may be enlightned to see the truth.
and cause you to lay this to heart, that by his Spirit your understanding may be enlightened to see the truth.
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Though I make this as clear as the Sun, that it is a false supposition and meer folly on which we build, in deferring our return to God,
Though I make this as clear as the Sun, that it is a false supposition and mere folly on which we built, in deferring our return to God,
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yet God from heaven must teach you, or you will be never the wiser.
yet God from heaven must teach you, or you will be never the Wiser.
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Know therefore that this very day God reaches out the golden Scepter to thee, and what folly were it to neglect it,
Know Therefore that this very day God reaches out the golden Sceptre to thee, and what folly were it to neglect it,
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since thou knowest not whether he will ever proffer it thee again:
since thou Knowest not whither he will ever proffer it thee again:
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And assure thy self that he is a lyar that tells thee thou mayst as well repent hereafter as now:
And assure thy self that he is a liar that tells thee thou Mayest as well Repent hereafter as now:
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and this will appear whether we consider, the order of outward things in the world, or the nature of sin.
and this will appear whither we Consider, the order of outward things in the world, or the nature of since.
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1. For external things, every Age after a man comes into the world (if he embrace not the present opportunity for repentance) is worse then other,
1. For external things, every Age After a man comes into the world (if he embrace not the present opportunity for Repentance) is Worse then other,
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and are each of them as so many clogs which come one after another to hinder it.
and Are each of them as so many clogs which come one After Another to hinder it.
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As for thy childish Age, that's meer vanitie, and thy riper Age will bring many impediments and hindrances that youth never thought of.
As for thy childish Age, that's mere vanity, and thy riper Age will bring many impediments and hindrances that youth never Thought of.
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Thou art then troubled about many things, and perplexed how to provide for maintenance;
Thou art then troubled about many things, and perplexed how to provide for maintenance;
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in the midst whereof know that thou hast not a body of brass, but a corruptible and fading body:
in the midst whereof know that thou hast not a body of brass, but a corruptible and fading body:
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and yet such is the folly of the heart of man, that the less ground he hath to go, the fewer dayes to spend, the more he often provides, and is the more covetous.
and yet such is the folly of the heart of man, that the less ground he hath to go, the fewer days to spend, the more he often provides, and is the more covetous.
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Consider that the wisest of men gave thee this counsel, Remember thy Creator in the day of thy youth,
Consider that the Wisest of men gave thee this counsel, remember thy Creator in the day of thy youth,
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before the evil dayes come, wherein thou shalt say thou hast no pleasure in them. Here we find it's a youthful thing, and should be a young mans practice:
before the evil days come, wherein thou shalt say thou hast no pleasure in them. Here we find it's a youthful thing, and should be a young men practice:
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not according to that devilish saying, A young Saint, and an old Devil: but Remember thy Creator in the dayes of thy youth.
not according to that devilish saying, A young Saint, and an old devil: but remember thy Creator in the days of thy youth.
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The more sin thou committest, the more unapt thou art to repent. Custome in sinning makes thee a Lot ;
The more since thou Committest, the more unapt thou art to Repent. Custom in sinning makes thee a Lot;
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the elder thou growest, the more loth to go out of Sodom. Besides, 2. Consider what sin is in its nature.
the elder thou Growest, the more loath to go out of Sodom. Beside, 2. Consider what since is in its nature.
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It is a weight, Heb. 12.1. Let us lay aside every weight, and the sin which doth so easily beset us.
It is a weight, Hebrew 12.1. Let us lay aside every weight, and the since which does so Easily beset us.
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Sin is then a weight, and so an heavy thing;
since is then a weight, and so an heavy thing;
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but add sin to sin, a weight to a weight, and it becomes heavier and heavier.
but add since to since, a weight to a weight, and it becomes Heavier and Heavier.
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A man that is in the state of impenitencie, hath this weight laid on him, and is subject to the Devil, in a state of rebellion against God.
A man that is in the state of impenitency, hath this weight laid on him, and is Subject to the devil, in a state of rebellion against God.
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A man now in this estate is weigh'd down, what will he be six, seven,
A man now in this estate is weighed down, what will he be six, seven,
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or ten years hence, going on in his impenitency? How will he then shake that off, which now he cannot free himself of? He must hereafter buckle against it with a great deal of disadvantage, and wrestle with more difficulty:
or ten Years hence, going on in his impenitency? How will he then shake that off, which now he cannot free himself of? He must hereafter buckle against it with a great deal of disadvantage, and wrestle with more difficulty:
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One sayes well, that if we consider of sin aright, it's like the rising of water, over which a man being to passe,
One Says well, that if we Consider of since aright, it's like the rising of water, over which a man being to pass,
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and finding it higher then it was wont to be, he stayes a while, and then tryes again,
and finding it higher then it was wont to be, he stays a while, and then tries again,
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and finds it higher then before:
and finds it higher then before:
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he stayes yet longer, till it become unpassable, so that he may not adventure without great disadvantage. Thus it is with sin:
he stays yet longer, till it become unpassable, so that he may not adventure without great disadvantage. Thus it is with since:
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now peradventure the waters of iniquity are passable, if thou wilt, thou mayst go over,
now Peradventure the waters of iniquity Are passable, if thou wilt, thou Mayest go over,
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but if thou delayest the adventure, the streams of sin will run together into one channel, and be more difficultly passed.
but if thou delayest the adventure, the streams of since will run together into one channel, and be more difficultly passed.
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Take another Metaphor from the Scripture:
Take Another Metaphor from the Scripture:
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The Scripture compares sin to cords, which are instruments of binding, and therefore the mystery of the Gospel is expressed by binding and loosing; Whose soever sins you shall bind on earth, they are bound in heaven,
The Scripture compares since to cords, which Are Instruments of binding, and Therefore the mystery of the Gospel is expressed by binding and losing; Whose soever Sins you shall bind on earth, they Are bound in heaven,
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but whose sins ye remit, they are remitted.
but whose Sins you remit, they Are remitted.
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Every sin thou committest is a bond, and binds thee hand and foot against the judgment of the great day.
Every since thou Committest is a bound, and binds thee hand and foot against the judgement of the great day.
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Therefore it's said, His own iniquity shall take the wicked, and he shall be bound and holden with the cords of his sins.
Therefore it's said, His own iniquity shall take the wicked, and he shall be bound and held with the cords of his Sins.
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Now consider what folly it is, when a man shall say, though my sins are so many cords difficult to be broken,
Now Consider what folly it is, when a man shall say, though my Sins Are so many cords difficult to be broken,
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yet Ile not trouble my self about it in my younger days, but Ile stay till my old age,
yet I'll not trouble my self about it in my younger days, but I'll stay till my old age,
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and then I hope I shall be the better able to break these bonds, and cast all these cords from me;
and then I hope I shall be the better able to break these bonds, and cast all these cords from me;
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when as every iniquity I commit is as a new cord, which binds me faster and faster.
when as every iniquity I commit is as a new cord, which binds me faster and faster.
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Is not this madnesse it self to think so, that in our younger yeares being scarce able to break one of them, in our dotage we shall be able to break ten thousand together? And certainly this is the disposition and nature of sin.
Is not this madness it self to think so, that in our younger Years being scarce able to break one of them, in our dotage we shall be able to break ten thousand together? And Certainly this is the disposition and nature of since.
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3. But add hereto the Argument in the Text: To day if ye will hear his voice, harden not your heart ;
3. But add hereto the Argument in the Text: To day if you will hear his voice, harden not your heart;
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but repent while it is called to day. Shewing that if we passe this day, we shall be harder and harder.
but Repent while it is called to day. Showing that if we pass this day, we shall be harder and harder.
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Wherefore, saith the Apostle, Exhort every one another daily while it is called to day, lest any of you be hardened through the deceitfulnesse of sin, Heb. 3.13.
Wherefore, Says the Apostle, Exhort every one Another daily while it is called to day, lest any of you be hardened through the deceitfulness of since, Hebrew 3.13.
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As if he had said, if thy heart be hard to day, it will be harder to morrow.
As if he had said, if thy heart be hard to day, it will be harder to morrow.
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Custome in sin hardens the heart, and takes away the sense of it.
Custom in since hardens the heart, and Takes away the sense of it.
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Wherefore, saith the Apostle, I speak after the manner of men, because of the infirmitie of your flesh.
Wherefore, Says the Apostle, I speak After the manner of men, Because of the infirmity of your Flesh.
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For as ye have yeilded your members servants to uncleannesse and to iniquity unto iniquity, even so now yeild your members servants to righteousnesse, unto holinesse, Rom. 6.19.
For as you have yielded your members Servants to uncleanness and to iniquity unto iniquity, even so now yield your members Servants to righteousness, unto holiness, Rom. 6.19.
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So that we see if a man once give himself up unto sin, he will not be satisfied therewith,
So that we see if a man once give himself up unto since, he will not be satisfied therewith,
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but will give himself up to iniquitie unto iniquitie. What's the meaning of that? It's as if he had said if we give our selves up to iniquity, we will not rest there,
but will give himself up to iniquity unto iniquity. What's the meaning of that? It's as if he had said if we give our selves up to iniquity, we will not rest there,
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but we'l add iniquity unto iniquity, sin unto sin:
but we'll add iniquity unto iniquity, since unto since:
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we will be brought to such a custom in evil, as that it will be easier for a blackmoor to change his skin,
we will be brought to such a custom in evil, as that it will be Easier for a blackmoor to change his skin,
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and a leopard his spots, then for those that have been accustomed to do evil, to learn to do well, Jer. 13. It will be to as much purpose to wash an Aethiopian, as to go to put off that ill custome,
and a leopard his spots, then for those that have been accustomed to do evil, to Learn to do well, Jer. 13. It will be to as much purpose to wash an aethiopian, as to go to put off that ill custom,
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and shake off that second nature. Sin is a hammer, and sin is a nail too.
and shake off that second nature. since is a hammer, and since is a nail too.
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Every sin strikes the former sin home to the head, that whereas before it might easily have been drawn out, it roots it in so fast,
Every since strikes the former since home to the head, that whereas before it might Easily have been drawn out, it roots it in so fast,
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as that it can very hardly be plucked out. Mark how the Apostl• describes this cursed nature of sin:
as that it can very hardly be plucked out. Mark how the Apostl• describes this cursed nature of since:
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Having eies full of Adultery, and that cannot cease from sin, beguiling unstable soules, a heart they have exercised with covetous practises, 2 Pet. 2.14. What makes a man prompt in any thing but exercise? When a man is exercised in sin, see the event of it:
Having eyes full of Adultery, and that cannot cease from since, beguiling unstable Souls, a heart they have exercised with covetous practises, 2 Pet. 2.14. What makes a man prompt in any thing but exercise? When a man is exercised in since, see the event of it:
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it brings him to that vicious habit, as that at length he cannot cease from sin.
it brings him to that vicious habit, as that At length he cannot cease from since.
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If a man deal with a young twigg, it will bend and break at his pleasure;
If a man deal with a young twig, it will bend and break At his pleasure;
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but when it comes to full growth, it's past his strength. So fares it with sin:
but when it comes to full growth, it's passed his strength. So fares it with since:
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if thou dealest with it whilst thou art young, and it in thee, before it hath taken •oot, thou maist easily wield it, at least with more facility then otherwise thou couldst;
if thou dealest with it while thou art young, and it in thee, before it hath taken •oot, thou Mayest Easily wield it, At least with more facility then otherwise thou Couldst;
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but if thou let it run on to confirmed habits, it becomes immoveable. Wherefore, saith the Apostle, Heb. 12.1. Let us lay aside the sin which doth so easily beset us.
but if thou let it run on to confirmed habits, it becomes immoveable. Wherefore, Says the Apostle, Hebrew 12.1. Let us lay aside the since which does so Easily beset us.
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The reason is evident, because else we shall be so hardned, as that we shall not be able.
The reason is evident, Because Else we shall be so hardened, as that we shall not be able.
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A man that hath a green wound, if he'l seek for his cure betimes, it may be quickly and easily remedied;
A man that hath a green wound, if He'll seek for his cure betimes, it may be quickly and Easily remedied;
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but through delay it begins to fester, and must be lanced to the quick, not without great pain and anguish to the Patient. Sin is such a wound;
but through Delay it begins to fester, and must be lanced to the quick, not without great pain and anguish to the Patient. since is such a wound;
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if it be let •lone, it corrupts; and proud flesh the more grows up, the longer the cure is delayed.
if it be let •lone, it corrupts; and proud Flesh the more grows up, the longer the cure is delayed.
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This •herefore should be a chief thing we should take heed of, how we put from us Gods time,
This •herefore should be a chief thing we should take heed of, how we put from us God's time,
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and the proffers of mercy till another day.
and the proffers of mercy till Another day.
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2. But there are another sort as greatly be••ol'd as these, yea more, if more may be:
2. But there Are Another sort as greatly be••oled as these, yea more, if more may be:
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and ••ose are they who put it off till the hour of 〈 ◊ 〉 death, till the last gasp,
and ••ose Are they who put it off till the hour of 〈 ◊ 〉 death, till the last gasp,
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as if they desired t• •ive God as little of their service as possibly th•y might, who think if they can but cry Peccavi, and Lord have mercy on me, when their breath departs their bodies, they shew a good disposition,
as if they desired t• •ive God as little of their service as possibly th•y might, who think if they can but cry Peccavi, and Lord have mercy on me, when their breath departs their bodies, they show a good disposition,
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and perform such acceptable service, as that God cannot chuse but grant them a pardon:
and perform such acceptable service, as that God cannot choose but grant them a pardon:
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But think not all will be well if thou shalt shake hands with God at thy journeys end,
But think not all will be well if thou shalt shake hands with God At thy journeys end,
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when thou hast not walked with him all the way.
when thou hast not walked with him all the Way.
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Obj. But did not the thief repent at the last on the Crosse, and why may not I on my death bed:
Object But did not the thief Repent At the last on the Cross, and why may not I on my death Bed:
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Sol. This is no good warrant for thy delay, for Christ might work this miraculously for the glory of his Passion.
Sol. This is no good warrant for thy Delay, for christ might work this miraculously for the glory of his Passion.
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Trust not therefore on this, nor content thy self with good intentions, but set about the businesse in good earnest and presently.
Trust not Therefore on this, nor content thy self with good intentions, but Set about the business in good earnest and presently.
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Our death-beds will bring so many disadvantages, as will make that time very unseasonable: whether we respect.
Our deathbeds will bring so many disadvantages, as will make that time very unseasonable: whither we respect.
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1. External hindrances, such as are pangs and pains in thy body, which must be undergone:
1. External hindrances, such as Are pangs and pains in thy body, which must be undergone:
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and thou shalt find it will be as much as thou well canst do to support thy self under them.
and thou shalt find it will be as much as thou well Canst do to support thy self under them.
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Every noise will then offend thee; yea thou wil not be able to endure the speech of thy best friends.
Every noise will then offend thee; yea thou will not be able to endure the speech of thy best Friends.
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When Moses came to the children of Israel, and told them God had sent him to deliver them, what acceptation found this comfortable message? The Text saith, Exod. 9.6. They hearkned not through anguish of their spirits.
When Moses Come to the children of Israel, and told them God had sent him to deliver them, what acceptation found this comfortable message? The Text Says, Exod 9.6. They hearkened not through anguish of their spirits.
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See here the effects of anguish and grief: Moses spake comfortably, but by reason of their pains they hearkned not unto him ;
See Here the effects of anguish and grief: Moses spoke comfortably, but by reason of their pains they hearkened not unto him;
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they were indisposed to give attendance.
they were indisposed to give attendance.
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So shall it be with us on our death-beds, through the anguish of our spirits we shall be unfit to meddl• with ought else;
So shall it be with us on our deathbeds, through the anguish of our spirits we shall be unfit to meddl• with ought Else;
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especially when the paines of death are upon us, the dread whereof is terrible:
especially when the pains of death Are upon us, the dread whereof is terrible:
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how will it make us tremble, when death shall come with that errand, to cut off our soules from our bodies,
how will it make us tremble, when death shall come with that errand, to Cut off our Souls from our bodies,
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and put them into possession of hell, unlesse we repent the sooner.
and put them into possession of hell, unless we Repent the sooner.
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Now thou art in thy best strength, consider what a terror it will be, what a sad message it will bring,
Now thou art in thy best strength, Consider what a terror it will be, what a sad message it will bring,
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when it comes not to cut off an arm or leg, but soul from body. Now then make thy peace with God:
when it comes not to Cut off an arm or leg, but soul from body. Now then make thy peace with God:
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but that these men are fooles, they would through fear of death be all their life-time in bondage.
but that these men Are Fools, they would through Fear of death be all their lifetime in bondage.
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It's the Apostles expression, Heb. 2.15. The consideration hereof should never let us be at rest till we had made our peace with God;
It's the Apostles expression, Hebrew 2.15. The consideration hereof should never let us be At rest till we had made our peace with God;
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it should make us break our recreations and sports. The considerations of what will become of us, should put us in an extasie.
it should make us break our recreations and sports. The considerations of what will become of us, should put us in an ecstasy.
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Nor are these all our troubles, besides these, outward troubles, when a man is to dispose of his wife and children, house and lands,
Nor Are these all our Troubles, beside these, outward Troubles, when a man is to dispose of his wife and children, house and Lands,
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so that he must needs be very unfit at this time for the work of rep•ntance.
so that he must needs be very unfit At this time for the work of rep•ntance.
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These things will cast so great a damp on his heart, as that he shall be even cold in his seeking after peace with God.
These things will cast so great a damp on his heart, as that he shall be even cold in his seeking After peace with God.
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2. But suppose these outward hindrances are removed, that neither pain of body, nor fear of death seize on thee,
2. But suppose these outward hindrances Are removed, that neither pain of body, nor Fear of death seize on thee,
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neither care of wife nor children, houses nor lands distract thee, but that thou mightst then set about it with all thy might,
neither care of wife nor children, houses nor Lands distract thee, but that thou Mightest then Set about it with all thy might,
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though thou wert in the most penitent condition that might be to mans seeming, yet where's the change or new nature should follow thy contrition,
though thou Wertenberg in the most penitent condition that might be to men seeming, yet where's the change or new nature should follow thy contrition,
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unlesse we see this in truth, we can have but little comfort.
unless we see this in truth, we can have but little Comfort.
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Shall I see a sinner run on in his ill courses till the day of his death,
Shall I see a sinner run on in his ill courses till the day of his death,
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and then set on this work, I could not conclude therefore the safety of his soul,
and then Set on this work, I could not conclude Therefore the safety of his soul,
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because it's the change of the affections, not of the actions, that God looks after; for the fear of death may extort this repentance, where the nature is not changed.
Because it's the change of the affections, not of the actions, that God looks After; for the Fear of death may extort this Repentance, where the nature is not changed.
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Take an example of a covetous man, which dotes on his wealth more then any thing else in the world;
Take an Exampl of a covetous man, which dotes on his wealth more then any thing Else in the world;
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suppose him in a ship with all his riches about him, a tempest comes and puts him in danger of losing all, both life and goods, in this strait he sticks not to cast out all his wealth,
suppose him in a ship with all his riches about him, a tempest comes and puts him in danger of losing all, both life and goods, in this strait he sticks not to cast out all his wealth,
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so he may preserve his life;
so he may preserve his life;
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and shall we therefore say he is not covetous? No, we will account him neverthelesse covetous for all this,
and shall we Therefore say he is not covetous? No, we will account him nevertheless covetous for all this,
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nor that he loved his goods the lesse, but his life the more.
nor that he loved his goods the less, but his life the more.
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It's so in this c•se when an impenitent person is brought upon his death bed 〈 … 〉 to cry out in the bitternesse of his soul,
It's so in this c•se when an impenitent person is brought upon his death Bed 〈 … 〉 to cry out in the bitterness of his soul,
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If God will but grant me life; and spare me now, Ile never be a drunkard, swearer, or covetous person more.
If God will but grant me life; and spare me now, I'll never be a drunkard, swearer, or covetous person more.
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Whence comes this? Not from any change of his nature, and loathing of what he formerly loved,
Whence comes this? Not from any change of his nature, and loathing of what he formerly loved,
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but because he cannot keep these and life together: fear alters his disposition, the terrors of the Almighty lying upon him.
but Because he cannot keep these and life together: Fear alters his disposition, the terrors of the Almighty lying upon him.
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I have my self seen many at such a time as this, that have been so exceeding full of sorrow and penitent expressions, that the standers by have even wished their souls to have been in the other souls cases,
I have my self seen many At such a time as this, that have been so exceeding full of sorrow and penitent expressions, that the standers by have even wished their Souls to have been in the other Souls cases,
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and yet when God hath restored them, they have fallen into their former courses again;
and yet when God hath restored them, they have fallen into their former courses again;
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And why is this? but because when repentance comes this way, it alters only the outward actions for the present, not the sinful dispositions, things that are extracted from a man, alter the outward appearance not the nature.
And why is this? but Because when Repentance comes this Way, it alters only the outward actions for the present, not the sinful dispositions, things that Are extracted from a man, altar the outward appearance not the nature.
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Therefore saith the Lord, Ile go and return to my place till they acknowledge their offence, and seek my face:
Therefore Says the Lord, I'll go and return to my place till they acknowledge their offence, and seek my face:
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In their affliction they will seek me early, Hos. 5. last. Mark, when Gods hand is on them, they will seek him:
In their affliction they will seek me early, Hos. 5. last. Mark, when God's hand is on them, they will seek him:
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and as in the 6. Chap. 1. v. say one to another, Come let us return unto the Lord,
and as in the 6. Chap. 1. v. say one to Another, Come let us return unto the Lord,
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for he hath torn and he will heal us, he hath smitten and he will bind us up:
for he hath torn and he will heal us, he hath smitten and he will bind us up:
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How penitent were they when Gods hand was on them: but let it once be removed, and hear how God presently complaines of them:
How penitent were they when God's hand was on them: but let it once be removed, and hear how God presently complains of them:
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O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud,
Oh Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your Goodness is as a morning cloud,
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and as the early dew it goeth away.
and as the early due it Goes away.
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Mark, thy goodness is as a morning cloud, such a goodness as is extorted, that is as temporary as earthly dew!
Mark, thy Goodness is as a morning cloud, such a Goodness as is extorted, that is as temporary as earthly due!
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Another considerable place we have in the Psal. 78.34. When he slew them, then they sought him, and they returned and enquired early after God.
another considerable place we have in the Psalm 78.34. When he slew them, then they sought him, and they returned and inquired early After God.
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Was not this a great conversion? When they were in this dismal condition, they were not troubled with cares,
Was not this a great conversion? When they were in this dismal condition, they were not troubled with Cares,
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for Wife or Children, Houses or Lands, how can we think but that these men died in peace, that were in so good a humour;
for Wife or Children, Houses or Lands, how can we think but that these men died in peace, that were in so good a humour;
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yet see what followes, verse 36. Nevertheless they did flatter him with their mouths, and lied unto him with their tongues.
yet see what follows, verse 36. Nevertheless they did flatter him with their mouths, and lied unto him with their tongues.
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Besides, consider the unworthiness of it; Ile forsake sin, when sin forsakes me: We leave it, when we can keep it no longer:
Beside, Consider the unworthiness of it; I'll forsake since, when since forsakes me: We leave it, when we can keep it no longer:
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Thank you for nothing, may God say, if you could you would sin longer, this is that folly which deferring our repentance brings us to.
Thank you for nothing, may God say, if you could you would sin longer, this is that folly which deferring our Repentance brings us to.
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But to draw to a conclusion:
But to draw to a conclusion:
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God hath set us a certain day, and if we pass the time woe be to us.
God hath Set us a certain day, and if we pass the time woe be to us.
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For though he is full of mercy and patience, yet patience hurt oftentimes harmes, and provokes the Almighty to fury.
For though he is full of mercy and patience, yet patience hurt oftentimes harms, and provokes the Almighty to fury.
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God will not alwaies strive with man, but his daies shall be an hundred and twenty years, if he convert in that space,
God will not always strive with man, but his days shall be an hundred and twenty Years, if he convert in that Molle,
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and return, well, if not, he shall be swept away. And to this purpose is that parable, Luke 13.6.
and return, well, if not, he shall be swept away. And to this purpose is that parable, Lycia 13.6.
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A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon and found none,
A certain man had a Fig tree planted in his vineyard, and he Come and sought fruit thereon and found none,
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Then said he unto the dresser of his vineyard, behold these three years I came seeking fruit on this fig-tree, and find none:
Then said he unto the dresser of his vineyard, behold these three Years I Come seeking fruit on this Fig tree, and find none:
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Cut it down, why combreth it the ground? There is an appointed time then fore-ordained by God, wherein he offers us grace.
cut it down, why cumbereth it the ground? There is an appointed time then foreordained by God, wherein he offers us grace.
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Let it alone, saith the dresser one year more :
Let it alone, Says the dresser one year more:
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it may be seven years, or ten, it may be but two hours for ought thou knowest, that God may offer thee longer this space.
it may be seven Years, or ten, it may be but two hours for ought thou Knowest, that God may offer thee longer this Molle.
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No man knowes the time, and its continuance, but he that hath appointed it to this purpose:
No man knows the time, and its Continuance, but he that hath appointed it to this purpose:
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which is a point I thought not to speak of, but now I will.
which is a point I Thought not to speak of, but now I will.
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You hear much talk of Gods eternal, & everlasting election, and we are too apt to rest on this, that if we are elected to salvation we shall be saved,
You hear much talk of God's Eternal, & everlasting election, and we Are too apt to rest on this, that if we Are elected to salvation we shall be saved,
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and if not, we shall be damned;
and if not, we shall be damned;
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troubling our selves with Gods work of Praedestination, whereas this works no change in the party elected,
troubling our selves with God's work of predestination, whereas this works no change in the party elected,
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until it come unto him in his own person.
until it come unto him in his own person.
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What is Gods election to me, that he chooses the godly, and refuses the wicked? Its nothing to my comfort,
What is God's election to me, that he chooses the godly, and refuses the wicked? Its nothing to my Comfort,
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unlesse I my self am actually elected. We are to look to this actual election. The other is but Gods love to sever me.
unless I my self am actually elected. We Are to look to this actual election. The other is but God's love to sever me.
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But what is my actual election? Its that, when God touches my heart, and translates me from the death of sin, to the life of grace.
But what is my actual election? Its that, when God touches my heart, and translates me from the death of since, to the life of grace.
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Now there are certain times which God appoints for this election, wherein he uses the means to work on us,
Now there Are certain times which God appoints for this election, wherein he uses the means to work on us,
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and of which he can say, what could I do more then I have done? Now if it be thus in the point of election, what must we think of the point of reprobation? May there not be actual rejection as well as actual election? And mayst thou not fear since thou hast lived thus long under the means of grace;
and of which he can say, what could I do more then I have done? Now if it be thus in the point of election, what must we think of the point of reprobation? May there not be actual rejection as well as actual election? And Mayest thou not Fear since thou hast lived thus long under the means of grace;
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That God hath waited these, not only three but many years, the dew of heaven continually falling on thee,
That God hath waited these, not only three but many Years, the due of heaven continually falling on thee,
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and that yet thou shouldst remain unfruitful.
and that yet thou Shouldst remain unfruitful.
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Doest thou not fear, I say, that dismal sentence, cut it down, why combreth it the ground? Gods grace is not to be dallied with,
Dost thou not Fear, I say, that dismal sentence, Cut it down, why cumbereth it the ground? God's grace is not to be dallied with,
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as Children doe with their meats, if we do thus slight him, he may justly deprive us of all.
as Children do with their Meats, if we do thus slight him, he may justly deprive us of all.
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See a terrible place to this purpose, Heb. 6.7, 8. The earth which drinketh in the rain that cometh oft upon it,
See a terrible place to this purpose, Hebrew 6.7, 8. The earth which Drinketh in the rain that comes oft upon it,
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and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God;
and brings forth herbs meet for them by whom it is dressed, receives blessing from God;
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but that which beareth thornes and briers, is rejected, and is nigh unto cursing, whose end is to be burned.
but that which bears thorns and briers, is rejected, and is High unto cursing, whose end is to be burned.
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Consider these places, God calls us where the droppings of his grace are;
Consider these places, God calls us where the droppings of his grace Are;
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consider then, do we bring forth that fruit which is meet for the dresser, answerable to those continual distillings and droppings on us? If our consciences witnesse for us, happy are we,
Consider then, do we bring forth that fruit which is meet for the dresser, answerable to those continual distillings and droppings on us? If our Consciences witness for us, happy Are we,
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but when there have been these showers of grace out of Gods Word flowing down upon us,
but when there have been these showers of grace out of God's Word flowing down upon us,
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and yet we have received so much grace in vain;
and yet we have received so much grace in vain;
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O what can we then expect, but a curse in this life, and eternal death in the world to come? What can we look for,
Oh what can we then expect, but a curse in this life, and Eternal death in the world to come? What can we look for,
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but the fig-trees curse which was barren? The tree was not cut down but withered:
but the figtrees curse which was barren? The tree was not Cut down but withered:
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We are near the same curse, if we answer not Gods grace.
We Are near the same curse, if we answer not God's grace.
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When we have had so long a time, the Ministery of the Word, and yet suffer it to be lost, through our barrennesse, our condition is sad and woeful;
When we have had so long a time, the Ministry of the Word, and yet suffer it to be lost, through our Barrenness, our condition is sad and woeful;
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we can look, for nothing but withering. But beloved, I must hope better things of you, and such as accompany salvation:
we can look, for nothing but withering. But Beloved, I must hope better things of you, and such as accompany salvation:
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Labour therefore to prevent, and arm your selves against this suggestion and fallacy of Satan,
Labour Therefore to prevent, and arm your selves against this suggestion and fallacy of Satan,
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and resolve to hear God in this acceptable time, now to set to the work, which if we do, all will be well.
and resolve to hear God in this acceptable time, now to Set to the work, which if we do, all will be well.
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God will be gracious to us. If otherwise, we are undone for ever. Till you have learned this lesson, you can go no further.
God will be gracious to us. If otherwise, we Are undone for ever. Till you have learned this Lesson, you can go no further.
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Wherefore let not Satan possesse you with that madnesse, to cause you to passe and let slip this golden opportunity, through a false conceipt, that you may have a more seasonable day of your own for repentance hereafter.
Wherefore let not Satan possess you with that madness, to cause you to pass and let slip this golden opportunity, through a false conceit, that you may have a more seasonable day of your own for Repentance hereafter.
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Gal. 6.3, 4. For if a man think himself to be something, when he is nothing, he deceiveth himself.
Gal. 6.3, 4. For if a man think himself to be something, when he is nothing, he deceives himself.
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But let every man prove his own work, and then shall he have rejoycing in himself alone, and not in another.
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in Another.
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HAving entred on the Doctrine of the conversion of a sinner, in that Text, Heb. 4.7. upon which depends our everlasting salvation.
HAving entered on the Doctrine of the conversion of a sinner, in that Text, Hebrew 4.7. upon which depends our everlasting salvation.
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I laboured to perswade you of the necessity of taking the accepted time, of embracing the proffers of Gods grace,
I laboured to persuade you of the necessity of taking the accepted time, of embracing the proffers of God's grace,
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and of the necessity of doing it speedily. I shewed you that there is a certain time in which God will be found,
and of the necessity of doing it speedily. I showed you that there is a certain time in which God will be found,
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and that this time was the present time.
and that this time was the present time.
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I declar'd unto you the great danger that would follow, if we took not God at his word,
I declared unto you the great danger that would follow, if we took not God At his word,
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but refused his day for a day of our own, as if we were wiser than he;
but refused his day for a day of our own, as if we were Wiser than he;
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If when God calls, and holds out the golden Scepter, we refuse to draw neer and touch it:
If when God calls, and holds out the golden Sceptre, we refuse to draw near and touch it:
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Also what danger there is of being deluded by Satan, and our own hearts.
Also what danger there is of being deluded by Satan, and our own hearts.
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I shewed you farther, that the work was half done if this were done, if we could but learn this lesson.
I showed you farther, that the work was half done if this were done, if we could but Learn this Lesson.
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And now all that I shall speak will be to little purpose, if this be not first wrought.
And now all that I shall speak will be to little purpose, if this be not First wrought.
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If it be already wrought in us blessed are we.
If it be already wrought in us blessed Are we.
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Our condition were thrice happy, would God now strike in, and cause us to return to himself.
Our condition were thrice happy, would God now strike in, and cause us to return to himself.
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It's not good to dally with God, the time will come when it will be too late,
It's not good to dally with God, the time will come when it will be too late,
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when we shall wish we had done otherwise, and taken the accepted time.
when we shall wish we had done otherwise, and taken the accepted time.
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Now I will go on to a farther point, which is this, When Satan cannot prevail with a sinner, to say to his soul,
Now I will go on to a farther point, which is this, When Satan cannot prevail with a sinner, to say to his soul,
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or to think with himself, I will do it hereafter, or I will at the day of death,
or to think with himself, I will do it hereafter, or I will At the day of death,
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when he cannot prevaile with him to defer it and leave it quite undone for the present:
when he cannot prevail with him to defer it and leave it quite undone for the present:
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then he will give way to his doing a little to it, but it shall be so superficial,
then he will give Way to his doing a little to it, but it shall be so superficial,
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and on such false grounds, that he had as good leave it undone;
and on such false grounds, that he had as good leave it undone;
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For Satan makes him thus conclude with himself, well, since I see it is a duty so necessary, I will not defer, I will not put it off to an hour,
For Satan makes him thus conclude with himself, well, since I see it is a duty so necessary, I will not defer, I will not put it off to an hour,
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but yet I see no such matter required in conversion, no such great need of being new moulded.
but yet I see no such matter required in conversion, no such great need of being new moulded.
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But now in the point of conversion, there are two things to be thought on.
But now in the point of conversion, there Are two things to be Thought on.
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1. First what estate the sinner is in for the present, and then when he hath made search,
1. First what estate the sinner is in for the present, and then when he hath made search,
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and found it to be amisse, then the next thing is, he must turn unto God, and resolve to amend.
and found it to be amiss, then the next thing is, he must turn unto God, and resolve to amend.
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I shall not now stand to speak of that common aspersion cast upon Religion, and the wayes of God (that men must sail to Heaven by the gates of Hell) of which many are so much afraid:
I shall not now stand to speak of that Common aspersion cast upon Religion, and the ways of God (that men must sail to Heaven by the gates of Hell) of which many Are so much afraid:
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But yet we must not think that our Saviour came to heal those which are whole already;
But yet we must not think that our Saviour Come to heal those which Are Whole already;
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he's a God of wisedom, and the Physician of the soul; he comes to find that which is lost:
he's a God of Wisdom, and the physician of the soul; he comes to find that which is lost:
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So that we must be lost in our own apprehensions, if we will be found as David was, Ps. 119. ult. He first saith, I have gone astray like a sheep that is lost, then seek thy servant.
So that we must be lost in our own apprehensions, if we will be found as David was, Ps. 119. ult. He First Says, I have gone astray like a sheep that is lost, then seek thy servant.
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If now we are once lost, we are lost for ever if he seek us not;
If now we Are once lost, we Are lost for ever if he seek us not;
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therefore we should first consider with our selves what estate we are in now, how the case stands with us at present, that if God should come and strike thee with death,
Therefore we should First Consider with our selves what estate we Are in now, how the case Stands with us At present, that if God should come and strike thee with death,
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if thou wert now to come to Judgment, what would trouble thee most, what couldst thou then answer him? Therefore since it is uncertain how soon God may deal thus with thee, it is wisedom to be always ready. Lam. 3.40. Let us search and try our wayes, and turn again unto the Lord.
if thou Wertenberg now to come to Judgement, what would trouble thee most, what Couldst thou then answer him? Therefore since it is uncertain how soon God may deal thus with thee, it is Wisdom to be always ready. Lam. 3.40. Let us search and try our ways, and turn again unto the Lord.
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Let us first try how the matter stands with us at the present, let us examine our selves and our ways,
Let us First try how the matter Stands with us At the present, let us examine our selves and our ways,
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and see if all be well, and then may we go on with comfort in the way wherein we are.
and see if all be well, and then may we go on with Comfort in the Way wherein we Are.
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But when we have searched, and find things not to goe as well as they ought,
But when we have searched, and find things not to go as well as they ought,
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or that we are not in a right way, then after our searching we must Turn unto the Lord:
or that we Are not in a right Way, then After our searching we must Turn unto the Lord:
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Thus the Prophet did, Psal. 119.57. I thought upon my wayes, and turned my feet unto thy testimonies.
Thus the Prophet did, Psalm 119.57. I Thought upon my ways, and turned my feet unto thy testimonies.
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First he thought on his wayes, he considered whither he was going, whether to Heaven or Hell;
First he Thought on his ways, he considered whither he was going, whither to Heaven or Hell;
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then when he had thus thought, he made haste and turned his feet unto Gods testimonies: Here are both put together:
then when he had thus Thought, he made haste and turned his feet unto God's testimonies: Here Are both put together:
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first he made haste and thought on his ways, and then he turned.
First he made haste and Thought on his ways, and then he turned.
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I took this Text to shew that one of these is as dangerous as the other,
I took this Text to show that one of these is as dangerous as the other,
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and how men are apt to deceive themselves in their search and examination.
and how men Are apt to deceive themselves in their search and examination.
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'Tis as dangerous not to prove our wayes, as to put off and defer our turning to God.
It's as dangerous not to prove our ways, as to put off and defer our turning to God.
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This is a dangerous disease, that when men come to examine and try their spiritual estates, they have false weights and unequal ballances to prove themselves by:
This is a dangerous disease, that when men come to examine and try their spiritual estates, they have false weights and unequal balances to prove themselves by:
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they are very willing to save themselves the labour, though they be deceived.
they Are very willing to save themselves the labour, though they be deceived.
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A man is loth to be cozened by another, but here is his folly, that he is willing enough to deceive and betray himself.
A man is loath to be cozened by Another, but Here is his folly, that he is willing enough to deceive and betray himself.
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Such fools the Devil makes many men, because they take not right glasses to look on themselves in, and so they deceive themselves.
Such Fools the devil makes many men, Because they take not right glasses to look on themselves in, and so they deceive themselves.
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For if a man think himself to be something when he is nothing, he deceiveth himself;
For if a man think himself to be something when he is nothing, he deceives himself;
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but let every man prove, &c. In the words here are, 1. The Disease. 2. A Remedy.
but let every man prove, etc. In the words Here Are, 1. The Disease. 2. A Remedy.
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1. The Disease is in the 3d. v. If a man think himself to be something when he is nothing, &c. this is a common and dangerous disease;
1. The Disease is in the 3d. v. If a man think himself to be something when he is nothing, etc. this is a Common and dangerous disease;
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and a disease which is both common and dangerous is the more to be feared, the more care•ul must the Physician be.
and a disease which is both Common and dangerous is the more to be feared, the more care•ul must the physician be.
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This is the most common disease, for there is not a man but finds a snatch of it in his own heart.
This is the most Common disease, for there is not a man but finds a snatch of it in his own heart.
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And it is the more dangerous;
And it is the more dangerous;
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for who is in more danger then he that is blind and will be blind? that is willing to be cheated by Satan and himself. This is the patient.
for who is in more danger then he that is blind and will be blind? that is willing to be cheated by Satan and himself. This is the patient.
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Now what his disease is, and the dangerousnesse of it, the Apostle tells us: He thinks himself to be something, and is nothing.
Now what his disease is, and the dangerousness of it, the Apostle tells us: He thinks himself to be something, and is nothing.
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This is the patient to be cured, and that is his disease, then which none more common:
This is the patient to be cured, and that is his disease, then which none more Common:
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for there is not the worst of men but will say, I thank God I am something,
for there is not the worst of men but will say, I thank God I am something,
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and I am not half so bad as the Preacher would make me, I have some good thing in me.
and I am not half so bad as the Preacher would make me, I have Some good thing in me.
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Now this his disease stands in two things. 1. That he is nothing. 2. That he thinks himself to be something. 1. He is nothing.
Now this his disease Stands in two things. 1. That he is nothing. 2. That he thinks himself to be something. 1. He is nothing.
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And for a man to be brought before Gods Judgment-seat, and have nothing to answer,
And for a man to be brought before God's Judgment seat, and have nothing to answer,
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how will it fare with him then? but yet this man cannot but think he is something:
how will it fare with him then? but yet this man cannot but think he is something:
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well then something he is, but nothing to the purpose: As we say of an Idol, An Idol is nothing in the world:
well then something he is, but nothing to the purpose: As we say of an Idol, an Idol is nothing in the world:
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that is, Nothing that can help or succour those that bow to them, and adore them, nothing that they should have in them.
that is, Nothing that can help or succour those that bow to them, and adore them, nothing that they should have in them.
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An Idol is something indeed, for it is silver, or gold, or brass, or stone, &c. but it's nothing, that is, is nothing to the purpose, nothing that can plead for a man when he holds up his hand at Gods bar.
an Idol is something indeed, for it is silver, or gold, or brass, or stone, etc. but it's nothing, that is, is nothing to the purpose, nothing that can plead for a man when he holds up his hand At God's bar.
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2. He thinks himself to be something, though he be nothing: He thinks he shall come to Heaven, though he be not in the way;
2. He thinks himself to be something, though he be nothing: He thinks he shall come to Heaven, though he be not in the Way;
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as the foolish Virgins, that thought they should be let in, feared not the contrary, till they came there:
as the foolish Virgins, that Thought they should be let in, feared not the contrary, till they Come there:
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So these men walk in their way all their life, and yet fear not entrance into Heaven, till they receive sentence to the contrary.
So these men walk in their Way all their life, and yet Fear not Entrance into Heaven, till they receive sentence to the contrary.
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If these men knew themselves to be nothing, they would seek something for themselves; but now they are nothing, though they think themselves something. This is the Disease.
If these men knew themselves to be nothing, they would seek something for themselves; but now they Are nothing, though they think themselves something. This is the Disease.
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2. The Remedy is in the next verse, Let him pro•e his own work.
2. The Remedy is in the next verse, Let him pro•e his own work.
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Let him look himself in a true glasse, and that is the point we shall insist on.
Let him look himself in a true glass, and that is the point we shall insist on.
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If then Satan shall not delude us in deferring and putting off our repentance; so let him not deceive us with a false conceit of our wayes and estate;
If then Satan shall not delude us in deferring and putting off our Repentance; so let him not deceive us with a false conceit of our ways and estate;
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that we may not make our selves something, when we are nothing. Therefore let us see what false glasses they are that men get to themselves.
that we may not make our selves something, when we Are nothing. Therefore let us see what false glasses they Are that men get to themselves.
cst pns12 vmb xx vvi po12 n2 pi, c-crq pns12 vbr pix. av vvb pno12 vvi r-crq j n2 pns32 vbr d n2 vvb p-acp px32.
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If Satan bring us to have a good opinion of our selves, and our condition, and perswade us that it is not with us as precise Preachers tell us;
If Satan bring us to have a good opinion of our selves, and our condition, and persuade us that it is not with us as precise Preachers tell us;
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that it's no such matter to go to Heaven, but that it may be done with lesse paines and more ease:
that it's not such matter to go to Heaven, but that it may be done with less pains and more ease:
cst pn31|vbz xx d n1 pc-acp vvi p-acp n1, cc-acp cst pn31 vmb vbi vdn p-acp dc n2 cc av-dc vvi:
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when, I say, Satan lulls a man asleep with such plausible things as these, he hath him where he would have him.
when, I say, Satan lulls a man asleep with such plausible things as these, he hath him where he would have him.
c-crq, pns11 vvb, np1 vvz dt n1 j p-acp d j n2 c-acp d, pns31 vhz pno31 c-crq pns31 vmd vhi pno31.
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Why then no marvel if this man like his ways, when he looks upon them with false glasses.
Why then no marvel if this man like his ways, when he looks upon them with false glasses.
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1. The first false glass is self-love, and the property of love is to make the good things in the party it loves very great, and the vices very little.
1. The First false glass is Self-love, and the property of love is to make the good things in the party it loves very great, and the vices very little.
crd dt ord j n1 vbz n1, cc dt n1 pp-f n1 vbz pc-acp vvi dt j n2 p-acp dt n1 pn31 vvz av j, cc dt n2 av j.
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Self-love represents nothing in it's true shape.
Self-love represents nothing in it's true shape.
n1 vvz pix p-acp pn31|vbz j n1.
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The Apostle speaking of the later dayes, 2 Tim. 3. saith, There shall be perillous times:
The Apostle speaking of the later days, 2 Tim. 3. Says, There shall be perilous times:
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And wherein lieth the peril? Men shall be lovers of their own selves.
And wherein lies the peril? Men shall be lovers of their own selves.
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As if he had said, that is one of the worst perils, for a man to have a great conceit of himself.
As if he had said, that is one of the worst perils, for a man to have a great conceit of himself.
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If one be sick of this disease, it will so blind him, that he shall never see a thing in its right place:
If one be sick of this disease, it will so blind him, that he shall never see a thing in its right place:
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we may see it by the contrary in the want of love. Suppose to a neighbour, for example;
we may see it by the contrary in the want of love. Suppose to a neighbour, for Exampl;
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he that is full of malice and envy towards his neighbour, (consider what a false glasse this is) the man that wants love, see how the good and bad deeds of his neighbour shew themselves to him:
he that is full of malice and envy towards his neighbour, (Consider what a false glass this is) the man that Wants love, see how the good and bad Deeds of his neighbour show themselves to him:
pns31 cst vbz j pp-f n1 cc n1 p-acp po31 n1, (vvb r-crq dt j n1 d vbz) dt n1 cst vvz n1, vvb c-crq dt j cc j n2 pp-f po31 n1 vvi px32 p-acp pno31:
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when he looks on the good actions of his neighbour, they appear but very small, he is alwayes abridging and contracting his vertues and good things, making them seem lesse then they are.
when he looks on the good actions of his neighbour, they appear but very small, he is always abridging and contracting his Virtues and good things, making them seem less then they Are.
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On the other side, all things he sees amiss in him, this want of love makes them far greater then they are. Love breeds the contrary;
On the other side, all things he sees amiss in him, this want of love makes them Far greater then they Are. Love breeds the contrary;
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when a man loves himself, his good things seem very great, and his evil things very small, those he abridges and contracts;
when a man loves himself, his good things seem very great, and his evil things very small, those he abridges and contracts;
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and hereupon is that instance brought of the Jewes, Rom. 2.3. Thinkest thou O man that judgest them them that do such things, that thou shalt escape, &c. When such a man looks upon his own sins, they appear small to him;
and hereupon is that instance brought of the Jews, Rom. 2.3. Thinkest thou O man that Judges them them that do such things, that thou shalt escape, etc. When such a man looks upon his own Sins, they appear small to him;
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but when on the infirmities of others, they seem very great. With one eye he looks on himself, with another on his neighbour.
but when on the infirmities of Others, they seem very great. With one eye he looks on himself, with Another on his neighbour.
cc-acp c-crq p-acp dt n2 pp-f n2-jn, pns32 vvb av j. p-acp crd n1 pns31 vvz p-acp px31, p-acp j-jn p-acp po31 n1.
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This man perchance is drunk as well as his neighbour, covetous as well as him, yet he concludes them great evils in his neighbour, but extenuates them within himself: self love causes this difference.
This man perchance is drunk as well as his neighbour, covetous as well as him, yet he concludes them great evils in his neighbour, but extenuates them within himself: self love Causes this difference.
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As long as this sways us, that we love things because they are our own, we shall never be able to guesse at our own condition.
As long as this sways us, that we love things Because they Are our own, we shall never be able to guess At our own condition.
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If another man should look on you both, would he not account thee partial? If a man hath a son or a daughter,
If Another man should look on you both, would he not account thee partial? If a man hath a son or a daughter,
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though they be not so wise or beautiful as another mans, yet he delights in them as much, he loves them because they are his own.
though they be not so wise or beautiful as Another men, yet he delights in them as much, he loves them Because they Are his own.
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Let a man be born in a barren Countrey, he will praise it most, not because there is none so good,
Let a man be born in a barren Country, he will praise it most, not Because there is none so good,
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but because he loves it best, it is his own Countrey.
but Because he loves it best, it is his own Country.
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Thou wilt never be a good Judge of thine own estate if thou viewest thy self in this false glasse,
Thou wilt never be a good Judge of thine own estate if thou viewest thy self in this false glass,
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for it will easily deceive a man.
for it will Easily deceive a man.
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True, I know self-love is a deceitful glasse, and looking therein, a man will be favourable to himself,
True, I know Self-love is a deceitful glass, and looking therein, a man will be favourable to himself,
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and so deceive himself, for it renders things in a bigger shape then they are. But
and so deceive himself, for it renders things in a bigger shape then they Are. But
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2. I thank God my neighbor also, and all others that know me speak well of me.
2. I thank God my neighbour also, and all Others that know me speak well of me.
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I have not only a good conceit of my self, but every man about me can speak well of me, cannot say, black is mine eye. I have a good report of all men.
I have not only a good conceit of my self, but every man about me can speak well of me, cannot say, black is mine eye. I have a good report of all men.
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But if this were enough and sufficient to assure thee of the goodnesse of thy estate, it were well, but it is not enough.
But if this were enough and sufficient to assure thee of the Goodness of thy estate, it were well, but it is not enough.
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True it is, a good report from men for fair and honest dealing is not to be despised;
True it is, a good report from men for fair and honest dealing is not to be despised;
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yet it will do no good unlesse thou have it from God.
yet it will do no good unless thou have it from God.
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It was one of the happinesses of our Saviour that he was in favour with God and men;
It was one of the Happinesses of our Saviour that he was in favour with God and men;
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it was with God too as well as men. When both meet together it's well indeed. Demetrius in John 3.12. we read, had a good report of all men, and of the truth it self.
it was with God too as well as men. When both meet together it's well indeed. Demetrius in John 3.12. we read, had a good report of all men, and of the truth it self.
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To have a good report from men, and also from the truth, is an happy thing:
To have a good report from men, and also from the truth, is an happy thing:
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but having it not from the truth, Woe to us when all men speak well of us.
but having it not from the truth, Woe to us when all men speak well of us.
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What folly is it to rest upon a good report from men, when I have it not from the truth? The like madnesse it is,
What folly is it to rest upon a good report from men, when I have it not from the truth? The like madness it is,
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as for a man to trust in the absolution of his fellow-prisoner, when the Law of the Land condemnes him.
as for a man to trust in the absolution of his fellow-prisoner, when the Law of the Land condemns him.
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Shall a sick man be so mad as to say he is well, because others say so? As if we should seek our selves out of our selves, and not within our selves.
Shall a sick man be so mad as to say he is well, Because Others say so? As if we should seek our selves out of our selves, and not within our selves.
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No, Let every man prove his own work, and then shal he have rejoycing in himself, and not in another.
No, Let every man prove his own work, and then shall he have rejoicing in himself, and not in Another.
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Rom. 2. ult. He is a Jew which is one inwardly, whose praise is not of men but of God.
Rom. 2. ult. He is a Jew which is one inwardly, whose praise is not of men but of God.
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Not as if this did dis common, or turn out the praise of men;
Not as if this did dis Common, or turn out the praise of men;
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but it is comparatively spoken, and it's meant, whose praise is not so much of men as of God.
but it is comparatively spoken, and it's meant, whose praise is not so much of men as of God.
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So that this is the second false glasse, when a man concludes himself to be in a good estate because men praise him, thinks it well with him because others think so, and say so.
So that this is the second false glass, when a man concludes himself to be in a good estate Because men praise him, thinks it well with him Because Others think so, and say so.
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He hath a good opinion of himself, but that's not all, other men give him a good report too. And this follows the former:
He hath a good opinion of himself, but that's not all, other men give him a good report too. And this follows the former:
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a man needs never fear flattery from others, that doth not flatter himself.
a man needs never Fear flattery from Others, that does not flatter himself.
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But these are not my onely grounds that I have so good opinion of my self,
But these Are not my only grounds that I have so good opinion of my self,
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and that others speak well of m•, but when I compare my self with my self, I find wherein I may rejoyce. So that this is the
and that Others speak well of m•, but when I compare my self with my self, I find wherein I may rejoice. So that this is the
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3. 3. Third glasse, when a man compares himself with others and himself.
3. 3. Third glass, when a man compares himself with Others and himself.
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1. When he compares himself with others. I thank God, saith he, I am better then twenty of my neighbours;
1. When he compares himself with Others. I thank God, Says he, I am better then twenty of my neighbours;
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I know this man follows such courses, and another lives in such a foul sin. Sure, saith he, I am not such a sinner as these, therefore I am happy,
I know this man follows such courses, and Another lives in such a foul since. Sure, Says he, I am not such a sinner as these, Therefore I am happy,
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and I doubt not of room in Heaven.
and I doubt not of room in Heaven.
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This is the cause that the Pharisee went home unjustified, because looking on other men, he justified himself.
This is the cause that the Pharisee went home unjustified, Because looking on other men, he justified himself.
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God I thank thee I am not as other men, no extortioner, &c. This fellow is so far from begging any thing of God, that he fills up his time with thanksgiving, he thinks he wants nothing, and that is his error;
God I thank thee I am not as other men, no extortioner, etc. This fellow is so Far from begging any thing of God, that he fills up his time with thanksgiving, he thinks he Wants nothing, and that is his error;
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he looks on other men, and compares himself with them, and thence concludes he is well enough,
he looks on other men, and compares himself with them, and thence concludes he is well enough,
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because he is not so bad as this or that man.
Because he is not so bad as this or that man.
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This is the common deceit, when men take this for a rule, that because they are not so bad as the off-scouring of the world,
This is the Common deceit, when men take this for a Rule, that Because they Are not so bad as the offscouring of the world,
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but are better then the ordinary sort of men, therefore they suppose they are very well,
but Are better then the ordinary sort of men, Therefore they suppose they Are very well,
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or as well as they need to be:
or as well as they need to be:
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As if a sick man should say, I am not so sick as such a man who is at the point of death, therefore I am very well.
As if a sick man should say, I am not so sick as such a man who is At the point of death, Therefore I am very well.
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I would desire such men, that as they look on those that are under them, so they would a little cast up their eyes on those that are above them.
I would desire such men, that as they look on those that Are under them, so they would a little cast up their eyes on those that Are above them.
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When you look on the Publican, this and that man, and blesse your selves because you are not so bad as these, who perchance are before you in points of morality:
When you look on the Publican, this and that man, and bless your selves Because you Are not so bad as these, who perchance Are before you in points of morality:
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If you stand on comparisons, look on those that are above you, that go beyond you in grace and zeal,
If you stand on comparisons, look on those that Are above you, that go beyond you in grace and zeal,
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and look not so much on the sins of others as your own: Another mans sins may condemn him, they cannot save thee.
and look not so much on the Sins of Others as your own: another men Sins may condemn him, they cannot save thee.
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When a Thief and a Murtherer are both arraign'd at the Bar for their lives, will the Thief say to the Murtherer, thy sin is greater, thy fault is of an higher nature,
When a Thief and a Murderer Are both arraigned At the Bar for their lives, will the Thief say to the Murderer, thy since is greater, thy fault is of an higher nature,
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therefore I shall be saved, because mine is not so hainous, when they both are punishable with death.
Therefore I shall be saved, Because mine is not so heinous, when they both Are punishable with death.
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The fault of another will not make thy case the better.
The fault of Another will not make thy case the better.
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It's no point of Justification thus to deceive thy self, and to conclude because another is worse then thee, thy estate is blessed.
It's no point of Justification thus to deceive thy self, and to conclude Because Another is Worse then thee, thy estate is blessed.
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So we see the degrees of false glasses. Self-love: or self-conceit: then a good opinion of men:
So we see the Degrees of false glasses. Self-love: or self-conceit: then a good opinion of men:
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and conferring a mans self with some others. He's better then they, therefore his estate is good. An absurd conclusion;
and conferring a men self with Some Others. He's better then they, Therefore his estate is good. an absurd conclusion;
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the Devil will mightily insult over such as he can so easily deceive. But this man goes farther:
the devil will mightily insult over such as he can so Easily deceive. But this man Goes farther:
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I not onely compare my self with others, but my self too, and find good ground to conclude the safeness of my condition.
I not only compare my self with Others, but my self too, and find good ground to conclude the safeness of my condition.
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I remember a time, when I was vain and idle, when I ran in a way contrary to God.
I Remember a time, when I was vain and idle, when I ran in a Way contrary to God.
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But now I have sowed my wilde oats;
But now I have sowed my wild oats;
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and whereas before I was loose and dissolute, I have care to do my duty, to serve God, &c. I am not so profane as formerly, my estate must needs be good.
and whereas before I was lose and dissolute, I have care to do my duty, to serve God, etc. I am not so profane as formerly, my estate must needs be good.
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This is a very dangerous thing to say, that because I am not as bad as I was, I am therefore good:
This is a very dangerous thing to say, that Because I am not as bad as I was, I am Therefore good:
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It is as if a man had a debter, a slack paymaster, to whom the Creditor calls earnestly to pay the debt, the best answer the debtor gives is this, I am sure there are many worse paymasters in the world then I am,
It is as if a man had a debtor, a slack paymaster, to whom the Creditor calls earnestly to pay the debt, the best answer the debtor gives is this, I am sure there Are many Worse paymasters in the world then I am,
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and I my self have been a worse, and more flow paymaster heretofore then I am now.
and I my self have been a Worse, and more flow paymaster heretofore then I am now.
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Well, because there are worse paymasters, and he himself hath been a worse, doth this make him a better now? And shall this serve to excuse thee, by comparing thy self with others that are worse? and with thy self, that because thou hast mended thy self in some particulars,
Well, Because there Are Worse paymasters, and he himself hath been a Worse, does this make him a better now? And shall this serve to excuse thee, by comparing thy self with Others that Are Worse? and with thy self, that Because thou hast mended thy self in Some particulars,
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therefore thou art in the way to Heaven? It is a false and foolish Conclusion.
Therefore thou art in the Way to Heaven? It is a false and foolish Conclusion.
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4. Now we come to the main thing, another false glasse, which we call Partial obedience, when a man goes further, looking upon the letter of the Commandement onely, saying, I thank God I forbear many sins,
4. Now we come to the main thing, Another false glass, which we call Partial Obedience, when a man Goes further, looking upon the Letter of the Commandment only, saying, I thank God I forbear many Sins,
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and do many duties, I am not a thief, nor a murtherer, swearer, drunkard, or covetous person:
and do many duties, I am not a thief, nor a murderer, swearer, drunkard, or covetous person:
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I doe not take Gods name in vain; I have not broken the Sabbath, though I doubt whether it be moral or no.
I do not take God's name in vain; I have not broken the Sabbath, though I doubt whither it be moral or no.
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I have served God in coming to his house, given obedience to my Parents, &c. and looking on this he concludes, doubtlesse all is well with him:
I have served God in coming to his house, given Obedience to my Parents, etc. and looking on this he concludes, doubtless all is well with him:
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As when I have a thousand thornes in my feet, and have three or four taken out, will this help me? because I have not the stone or the gout, shall I conclude I am well,
As when I have a thousand thorns in my feet, and have three or four taken out, will this help me? Because I have not the stone or the gout, shall I conclude I am well,
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as if I could not be sick without this or that disease.
as if I could not be sick without this or that disease.
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Because I do something that God requires, shall I think I do as much as I need? No, we must take heed of that, God will not be contented with partial obedience, He will have the whole heart or none.
Because I do something that God requires, shall I think I do as much as I need? No, we must take heed of that, God will not be contented with partial Obedience, He will have the Whole heart or none.
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Obj. But mine is not partial obedience, I doe my endeavour, as far as I am able to do, what God requires:
Object But mine is not partial Obedience, I do my endeavour, as Far as I am able to do, what God requires:
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Here comes in natural reason, and saith, I thank God I do what I can, and I see no reason why more should be required.
Here comes in natural reason, and Says, I thank God I do what I can, and I see no reason why more should be required.
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I conform my self as I am able, and I see it needful, to the greatest duties of Christianity;
I conform my self as I am able, and I see it needful, to the greatest duties of Christianity;
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I lead such a blamelesse life, that no man can tax me in any particular what God hath enabled me to do;
I led such a blameless life, that no man can Tax me in any particular what God hath enabled me to do;
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and according to moral Philosophy, I know not how more can be required:
and according to moral Philosophy, I know not how more can be required:
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I go as far as Seneca's rules, and somewhat farther, and sure this is not partial obedience.
I go as Far as Seneca's rules, and somewhat farther, and sure this is not partial Obedience.
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Sol. I speak not against Morality.
Sol. I speak not against Morality.
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But yet let me tell thee, if thou hast no more then Morality, it will not bring thee to Heaven.
But yet let me tell thee, if thou hast no more then Morality, it will not bring thee to Heaven.
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Not but that a morall man is an excellent stock, whereon to graft grace and virtue, it's a good help to Heaven,
Not but that a moral man is an excellent stock, whereon to grafted grace and virtue, it's a good help to Heaven,
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yet it comes far short of bringing him thither.
yet it comes Far short of bringing him thither.
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Natural reason was once a full and fair glass, till it was broken by the fall: but now it is insufficient.
Natural reason was once a full and fair glass, till it was broken by the fallen: but now it is insufficient.
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The Tables in Moses hands were excellent things, God made the first Tables with his own hand,
The Tables in Moses hands were excellent things, God made the First Tables with his own hand,
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and perchance they may be therein typical; when these were broken, Moses makes the second, these not so excellent as the former,
and perchance they may be therein typical; when these were broken, Moses makes the second, these not so excellent as the former,
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though I should esteem a peece of these more excell••t, then all the reliques of the Papists, for there was something of the first in them, God writes them with his own singer.
though I should esteem a piece of these more excell••t, then all the Relics of the Papists, for there was something of the First in them, God writes them with his own singer.
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This glass which then was so perfect, is now broken, and is not so perfect as it was,
This glass which then was so perfect, is now broken, and is not so perfect as it was,
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though there be something yet remaining in it;
though there be something yet remaining in it;
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We may see something of its ancient lustre in the Gentiles, for these having not a Law, are a Law unto themselves.
We may see something of its ancient lustre in the Gentiles, for these having not a Law, Are a Law unto themselves.
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There are practical principles y•t remaining in the Tables of our hearts, so that they that care not for the Law, shall be judged by that natural light which is in them.
There Are practical principles y•t remaining in the Tables of our hearts, so that they that care not for the Law, shall be judged by that natural Light which is in them.
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We have a conscience to difference between good and evil. This is the truth.
We have a conscience to difference between good and evil. This is the truth.
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It's a part of the Image of God implanted in us, which we are not to despise lest we be judged with those that hold the truth in unrighteousnesse :
It's a part of the Image of God implanted in us, which we Are not to despise lest we be judged with those that hold the truth in unrighteousness:
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The truth is the principals of difference betwixt good & bad:
The truth is the principals of difference betwixt good & bad:
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the soul was to have a seat as a Queen to rule all our actions ▪ But •ow this Queen is taken captive, & all is lost:
the soul was to have a seat as a Queen to Rule all our actions ▪ But •ow this Queen is taken captive, & all is lost:
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Morality and in ward prncipals are to be much esteemed, as things which God at first planted,
Morality and in ward prncipals Are to be much esteemed, as things which God At First planted,
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yet do they comeshort of bringing a man to Heaven.
yet do they comeshort of bringing a man to Heaven.
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The young man in the Gospel had a good esteem of himself, and was doubtlesse esteemed of others, and did many things:
The young man in the Gospel had a good esteem of himself, and was doubtless esteemed of Others, and did many things:
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but yet our Saviour tells him, how hard a thing it was to come to Heaven :
but yet our Saviour tells him, how hard a thing it was to come to Heaven:
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Although he thinks himself well enough, though he were rich, our Saviour tells him of the commandements:
Although he thinks himself well enough, though he were rich, our Saviour tells him of the Commandments:
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all these, saith he, have I kept from my youth, a good moral man indeed that had done so much,
all these, Says he, have I kept from my youth, a good moral man indeed that had done so much,
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but this was not enough, one thing lacked: go and sell all that thou hast, &c. Yet because there was so much in him, we read Mark 10.21. Jesus loved him: he sheweth that his cause was heavy, that going so far he should not attain his end:
but this was not enough, one thing lacked: go and fell all that thou hast, etc. Yet Because there was so much in him, we read Mark 10.21. jesus loved him: he shows that his cause was heavy, that going so Far he should not attain his end:
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but this was not to be despised, for this Jesus loved him. So 1 Kings 13.13. He onely of Jeroboams shall come to the grave, because in him are found some good things.
but this was not to be despised, for this jesus loved him. So 1 Kings 13.13. He only of Jeroboams shall come to the grave, Because in him Are found Some good things.
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If there are but some good things in a man, they remain of Gods work, and God loveth his own work;
If there Are but Some good things in a man, they remain of God's work, and God loves his own work;
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Here's the point then, Morality is good, and natural reason is good: it remaines in us since the state of our first creation;
Here's the point then, Morality is good, and natural reason is good: it remains in us since the state of our First creation;
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This was a pure and a full glass, made by God himself, but since the fall, is much darkned:
This was a pure and a full glass, made by God himself, but since the fallen, is much darkened:
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If we consult with natural reason and Moral Philosophy, it will discover many things: yet this comes short.
If we consult with natural reason and Moral Philosophy, it will discover many things: yet this comes short.
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There are abundance of things that it cannot discover, manifold defects. The Apostle saith in the Romans, I had not known sin but by the Law.
There Are abundance of things that it cannot discover, manifold defects. The Apostle Says in the Roman, I had not known since but by the Law.
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I had not known lust to have been a sin, had not the Law said, I shalt not lust.
I had not known lust to have been a since, had not the Law said, I shalt not lust.
pns11 vhd xx vvn n1 pc-acp vhi vbn dt n1, vhd xx dt n1 vvd, pns11 vmb xx n1.
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78
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689
We have many sins we cannot know but by the Law, yea such secret sins as must be repented of.
We have many Sins we cannot know but by the Law, yea such secret Sins as must be repented of.
pns12 vhb d n2 pns12 vmbx vvi cc-acp p-acp dt n1, uh d j-jn n2 c-acp vmb vbi vvn pp-f.
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78
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690
Our Saviour overthrew the tables of the money-changers, and would not suffer them to carry burthens through the Temple,
Our Saviour overthrew the tables of the money-changers, and would not suffer them to carry burdens through the Temple,
po12 n1 vvd dt n2 pp-f dt ng1, cc vmd xx vvi pno32 pc-acp vvi n2 p-acp dt n1,
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78
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691
though for the use of those that sacrificed, a thing which had some shew of Religion in it.
though for the use of those that sacrificed, a thing which had Some show of Religion in it.
cs p-acp dt n1 pp-f d cst vvd, dt n1 r-crq vhd d n1 pp-f n1 p-acp pn31.
(7) sermon (DIV1)
78
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692
He whipt both out, not only those that had residence there, but those that passed through:
He whipped both out, not only those that had residence there, but those that passed through:
pns31 vvd d av, xx av-j d cst vhd n1 a-acp, cc-acp d cst vvd p-acp:
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78
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693
he would suffer none but those that could justifie what they did by the Law. Now, as God would not have sin lodge & make its abode in the soul,
he would suffer none but those that could justify what they did by the Law. Now, as God would not have since lodge & make its Abided in the soul,
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78
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694
so he would not have it made a thorow fare for sin: he would not have vain thoughts come up and down in the hearts.
so he would not have it made a thorough fare for since: he would not have vain thoughts come up and down in the hearts.
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78
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695
Now, By the Law comes the knowledge of these secret sins.
Now, By the Law comes the knowledge of these secret Sins.
av, p-acp dt n1 vvz dt n1 pp-f d j-jn n2.
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78
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696
Reason is a glasse much to be esteemed for what it can shew, but it is not a perfect glasse;
Reason is a glass much to be esteemed for what it can show, but it is not a perfect glass;
n1 vbz dt n1 av-d pc-acp vbi vvn p-acp r-crq pn31 vmb vvi, cc-acp pn31 vbz xx dt j n1;
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78
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697
sometimes it shewes a sin, but m•ny times diminishes it, that we cannot see it in full proportion.
sometime it shows a since, but m•ny times diminishes it, that we cannot see it in full proportion.
av pn31 vvz dt n1, cc-acp j n2 vvz pn31, cst pns12 vmbx vvi pn31 p-acp j n1.
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78
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698
The Apostle makes this use of the Law, that by it sin became exceeding sinful. Thou mayst see sin to be sin by natural reason,
The Apostle makes this use of the Law, that by it since became exceeding sinful. Thou Mayest see since to be since by natural reason,
dt n1 vvz d n1 pp-f dt n1, cst p-acp pn31 n1 vvd vvg j. pns21 vm2 vvi n1 pc-acp vbi n1 p-acp j n1,
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699
but to see it exceeding sinful, this morality comes short of, thou must have this from the Law of God.
but to see it exceeding sinful, this morality comes short of, thou must have this from the Law of God.
cc-acp pc-acp vvi pn31 vvg j, d n1 vvz j pp-f, pns21 vmb vhi d p-acp dt n1 pp-f np1.
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78
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700
5. There is another false glasse, when the Devil transforms himself into an Angel of light, when he preacheth Go•pel to a man.
5. There is Another false glass, when the devil transforms himself into an Angel of Light, when he Preacheth Go•pel to a man.
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79
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701
Beware of •he doctrine when the deceiver preacheth. This may be his doctrine, He that believeth and is Baptized shall be saved.
Beware of •he Doctrine when the deceiver Preacheth. This may be his Doctrine, He that Believeth and is Baptised shall be saved.
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79
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702
From this, by Satans cunning delusion, the natural man thus concludes:
From this, by Satan cunning delusion, the natural man thus concludes:
p-acp d, p-acp npg1 j-jn n1, dt j n1 av vvz:
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79
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703
A meer heathen shall be shut out of Heaven gates, but I believe in the Father, the Son,
A mere heathen shall be shut out of Heaven gates, but I believe in the Father, the Son,
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79
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704
and the Holy Ghost, therefore I am in a good condition.
and the Holy Ghost, Therefore I am in a good condition.
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79
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705
Why then should I trouble my self any further? there is no man can accuse me,
Why then should I trouble my self any further? there is no man can accuse me,
uh-crq av vmd pns11 vvi po11 n1 d av-jc? pc-acp vbz dx n1 vmb vvi pno11,
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79
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706
and my own good works will testifie unto me that I do enough. Str•ctnesse in Religion is troublenesse, and it is an unreasonable thing to do more:
and my own good works will testify unto me that I do enough. Str•ctnesse in Religion is troublenesse, and it is an unreasonable thing to do more:
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79
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707
but this is but a meer delusion of Satan, for there is nothing more quiet, and satisfies a man, then Religion;
but this is but a mere delusion of Satan, for there is nothing more quiet, and Satisfies a man, then Religion;
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79
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708
there's nothing in the world more reasonable then the service of God. First then know thy disease, and then apply those sweet balms.
there's nothing in the world more reasonable then the service of God. First then know thy disease, and then apply those sweet balms.
pc-acp|vbz pix p-acp dt n1 av-dc j cs dt n1 pp-f np1. np1 av vvb po21 n1, cc av vvb d j n2.
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79
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709
It is no easie matter for a man to believe:
It is no easy matter for a man to believe:
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79
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710
we block out the strait wayes of God, if we think it an easie matter to believe of our selves.
we block out the strait ways of God, if we think it an easy matter to believe of our selves.
pns12 n1 av dt j n2 pp-f np1, cs pns12 vvb pn31 dt j n1 pc-acp vvi pp-f po12 n2.
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79
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711
It must be done by the mighty power of God:
It must be done by the mighty power of God:
pn31 vmb vbi vdn p-acp dt j n1 pp-f np1:
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79
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712
It's as great a work of God, as the Creation of the world, to make a man believe:
It's as great a work of God, as the Creation of the world, to make a man believe:
pn31|vbz c-acp j dt n1 pp-f np1, c-acp dt n1 pp-f dt n1, pc-acp vvi dt n1 vvb:
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79
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713
It's the mighty power of God to salvation. Such a one must not receive Christ as a Saviour, but as a Lord too.
It's the mighty power of God to salvation. Such a one must not receive christ as a Saviour, but as a Lord too.
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79
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714
He must renounce all to have him must take him on his own terms. He must deny the world and all, looking before hand what it will cost him.
He must renounce all to have him must take him on his own terms. He must deny the world and all, looking before hand what it will cost him.
pns31 vmb vvi d pc-acp vhi pno31 vmb vvi pno31 p-acp po31 d n2. pns31 vmb vvi dt n1 cc d, vvg p-acp n1 r-crq pn31 vmb vvi pno31.
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79
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715
Now for a man to take Christ as his Lord, denying himself, the world, and all, to resolve to pluck out his right eye, cut off his right hand rather then to part with him,
Now for a man to take christ as his Lord, denying himself, the world, and all, to resolve to pluck out his right eye, Cut off his right hand rather then to part with him,
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79
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716
and account nothing so dear to him as Christ, is no small matter. Thou canst not be Christs Spouse, unlesse thou forsake all for him.
and account nothing so dear to him as christ, is no small matter. Thou Canst not be Christ Spouse, unless thou forsake all for him.
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79
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717
Thou must account all things as dung and drosse in comparison of him:
Thou must account all things as dung and dross in comparison of him:
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79
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718
and is not this a difficult thing? is this an easie task? Easily spoken indeed, not as easily done:
and is not this a difficult thing? is this an easy task? Easily spoken indeed, not as Easily done:
cc vbz xx d dt j n1? vbz d dt j n1? av-j vvn av, xx p-acp av-j vdn:
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79
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719
it must be here as in the case of mariage;
it must be Here as in the case of marriage;
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79
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720
a man must forsake all others, yea the whole world, else Christ will not own him.
a man must forsake all Others, yea the Whole world, Else christ will not own him.
dt n1 vmb vvi d n2-jn, uh dt j-jn n1, av np1 vmb xx vvi pno31.
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79
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721
Observe the speech of the Apostle, Eph. 1.19.
Observe the speech of the Apostle, Ephesians 1.19.
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79
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722
What is the exceeding greatness of his power to us ward that believe, &c. Mark, is to believe so easie a matter think you? why,
What is the exceeding greatness of his power to us ward that believe, etc. Mark, is to believe so easy a matter think you? why,
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(7) sermon (DIV1)
79
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723
unlesse the mighty power of God be engaged for it, with that strength as it was engaged in raising Christ from the dead, it cannot be.
unless the mighty power of God be engaged for it, with that strength as it was engaged in raising christ from the dead, it cannot be.
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79
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724
When thou art to believe, and be united unto Christ, the agreement is not that thou shalt take him as thy wife,
When thou art to believe, and be united unto christ, the agreement is not that thou shalt take him as thy wife,
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79
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725
and thou shalt be his husband: No, he must be thy husband, and thou must obey him.
and thou shalt be his husband: No, he must be thy husband, and thou must obey him.
cc pns21 vm2 vbi po31 n1: uh-dx, pns31 vmb vbi po21 n1, cc pns21 vmb vvi pno31.
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79
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726
Now for a man to be brought out of his natural condition, and to take Christ on any termes,
Now for a man to be brought out of his natural condition, and to take christ on any terms,
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79
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727
so he may be saved by him in the end, is not so easie.
so he may be saved by him in the end, is not so easy.
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79
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728
Canst thou think there is no more required but onely the outward Baptism, or that there is no more in Baptism but the outward washing of the flesh? No, He's not a Jew that is one outwardly,
Canst thou think there is no more required but only the outward Baptism, or that there is no more in Baptism but the outward washing of the Flesh? No, He's not a Jew that is one outwardly,
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79
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729
neither is that circumcision which is in the flesh; but he's a Jew that is so inwardly, and circumcision is that of the heart.
neither is that circumcision which is in the Flesh; but he's a Jew that is so inwardly, and circumcision is that of the heart.
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79
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730
Thou then entrest into Gods livery. Mark this, for by it I strive onely to bring thee back to thy self.
Thou then enterest into God's livery. Mark this, for by it I strive only to bring thee back to thy self.
pns21 av n1 p-acp npg1 n1. n1 d, c-acp p-acp pn31 pns11 vvb av-j pc-acp vvi pno21 av p-acp po21 n1.
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79
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731
Thou entrest into covenant with him; thou bindest thy self to forsake the world, the flesh, and the Devil;
Thou enterest into Covenant with him; thou bindest thy self to forsake the world, the Flesh, and the devil;
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732
and we should make this use of Baptism, as now to put it in practice. When we promised, there were two things in the Indenture;
and we should make this use of Baptism, as now to put it in practice. When we promised, there were two things in the Indenture;
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79
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733
one, that God will give Christ to us, the other, that we must forsake all the sinful lusts of the flesh:
one, that God will give christ to us, the other, that we must forsake all the sinful Lustiest of the Flesh:
crd, cst np1 vmb vvi np1 p-acp pno12, dt n-jn, cst pns12 vmb vvi d dt j n2 pp-f dt n1:
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734
this is that makes Baptism to be Baptism indeed to us. The other thing required, is, that we forsake all, Rom. 6.2. It is not confined to the very act, but it hath a perpetual effect all the dayes of thy life.
this is that makes Baptism to be Baptism indeed to us. The other thing required, is, that we forsake all, Rom. 6.2. It is not confined to the very act, but it hath a perpetual Effect all the days of thy life.
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735
I add, it never hath its full effect till the day of our death, till the abolition of the whole body of sin.
I add, it never hath its full Effect till the day of our death, till the abolition of the Whole body of since.
pns11 vvb, pn31 av vhz po31 j n1 p-acp dt n1 pp-f po12 n1, c-acp dt n1 pp-f dt j-jn n1 pp-f n1.
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736
That which we seal, is not compleat till then, till we have final grace. The water of Baptism quenches the fire of Purgatory;
That which we seal, is not complete till then, till we have final grace. The water of Baptism quenches the fire of Purgatory;
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737
for it is not accomplished till final grace is received. We are now under the Physicians hands, then shall we be cured.
for it is not accomplished till final grace is received. We Are now under the Physicians hands, then shall we be cured.
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738
Baptism is not done onely at the Font, which is a thing deceives many; for it runs through our whole life:
Baptism is not done only At the Font, which is a thing deceives many; for it runs through our Whole life:
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739
nor hath it consummation till our dying day, till we receive final grace:
nor hath it consummation till our dying day, till we receive final grace:
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79
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740
the force and efficacy of Baptism is for the washing away of sin to morrow as well as the day past:
the force and efficacy of Baptism is for the washing away of since to morrow as well as the day past:
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741
the death of sin is not till the death of the body, and therefore its said we must be buried with him by Baptism into his death.
the death of since is not till the death of the body, and Therefore its said we must be buried with him by Baptism into his death.
dt n1 pp-f n1 vbz xx p-acp dt n1 pp-f dt n1, cc av pn31|vbz vvn pns12 vmb vbi vvn p-acp pno31 p-acp n1 p-acp po31 n1.
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79
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742
Now after death we receive final grace; till when, this washing and the vertue thereof hath not its consummation.
Now After death we receive final grace; till when, this washing and the virtue thereof hath not its consummation.
av p-acp n1 pns12 vvb j n1; c-acp c-crq, d vvg cc dt n1 av vhz xx po31 n1.
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79
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743
Let no man therefore deceive you with vain words;
Let no man Therefore deceive you with vain words;
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744
take heed of looking on your selves in these false glasses, think it not an easy thing to get Heaven, the way is strait, and the passage narrow.
take heed of looking on your selves in these false glasses, think it not an easy thing to get Heaven, the Way is strait, and the passage narrow.
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745
There must be a striving to enter; there must be an ascending into Heaven, a motion contrary to nature:
There must be a striving to enter; there must be an ascending into Heaven, a motion contrary to nature:
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746
And therefore it's folly to think we shall drop into Heaven, there must be a going upward,
And Therefore it's folly to think we shall drop into Heaven, there must be a going upward,
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747
if ever we will come thither.
if ever we will come thither.
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748
EPH. 2.1, 2, 3. And you hath he quickned who were dead in trespasses and sins, where in times past you walked according to the course of this world, according to the Prince that ruleth in the Aire, the Spirit that worketh in the children of disobedience: Amongst whom also, &c.
EPHESIANS. 2.1, 2, 3. And you hath he quickened who were dead in Trespasses and Sins, where in times passed you walked according to the course of this world, according to the Prince that Ruleth in the Air, the Spirit that works in the children of disobedience: among whom also, etc.
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749
THe last time I declared unto you the duty that was necessarily required of us if we look to be saved, that we must not onely take the matter speedily into consideration,
THe last time I declared unto you the duty that was necessarily required of us if we look to be saved, that we must not only take the matter speedily into consideration,
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and not be deluded by our own hearts and the wiles of Satan;
and not be deluded by our own hearts and the wiles of Satan;
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but that we must not do it superficially or perfunctorily, but must bring our selves to the true touchstone,
but that we must not do it superficially or perfunctorily, but must bring our selves to the true touchstone,
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and not look upon our selves with false glasses, because there is naturally in every one self-love;
and not look upon our selves with false glasses, Because there is naturally in every one Self-love;
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and in these last and worst times men are apt to think better of themselves then they deserve.
and in these last and worst times men Are apt to think better of themselves then they deserve.
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If there be any beginning of goodnesse in them, they think all is well, when there is no danger in the world then being but half Christians.
If there be any beginning of Goodness in them, they think all is well, when there is no danger in the world then being but half Christians.
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He thinks that if he hath escaped the outward pollutions of the world through lust,
He thinks that if he hath escaped the outward pollutions of the world through lust,
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and be not so bad as formerly he hath been, and not so bad as many men in the world are, therefore he is well enough:
and be not so bad as formerly he hath been, and not so bad as many men in the world Are, Therefore he is well enough:
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whereas his end proves worse then his beginning.
whereas his end Proves Worse then his beginning.
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This superficial repentance is but like the washing of a hog, the outside is onely wash't, the swinish nature is not taken a way.
This superficial Repentance is but like the washing of a hog, the outside is only washed, the swinish nature is not taken a Way.
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There may be in this man some outward abstaining from the common grosse sins of the world,
There may be in this man Some outward abstaining from the Common gross Sins of the world,
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or those which he himself was subject unto; but his disposition to sin is the same, his nature is nothing changed:
or those which he himself was Subject unto; but his disposition to since is the same, his nature is nothing changed:
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there is no renovation, no casting in a new mould, which must be in us.
there is no renovation, no casting in a new mould, which must be in us.
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For it is not a little reforming will serve the turn, no, nor all the morality in the world,
For it is not a little reforming will serve the turn, no, nor all the morality in the world,
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nor all the common graces of Gods Spirit, nor the outward change of the life:
nor all the Common graces of God's Spirit, nor the outward change of the life:
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they will not do, unlesse we are quickned, and have a new life wrought in us;
they will not do, unless we Are quickened, and have a new life wrought in us;
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unlesse there be a supernatural working of Gods Spirit we can never enter into Heaven.
unless there be a supernatural working of God's Spirit we can never enter into Heaven.
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Therefore in this case it behooves every man to prove his own work, Gal. 6. A thing men are hardly drawn unto, to be exact examiners of themselves.
Therefore in this case it behooves every man to prove his own work, Gal. 6. A thing men Are hardly drawn unto, to be exact examiners of themselves.
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Coelo descendit, NONLATINALPHABET, a Heathen himself could say, to know a mans self is a heavenly saying;
Coelo descendit,, a Heathen himself could say, to know a men self is a heavenly saying;
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and it's an heavenly thing indeed if we have an heavenly Master to teach us.
and it's an heavenly thing indeed if we have an heavenly Master to teach us.
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The Devil taught Socrates a lesson that brought him from the study of natural to moral Philosophy, whereby he knew himself;
The devil taught Socrates a Lesson that brought him from the study of natural to moral Philosophy, whereby he knew himself;
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yet the Devil knew morality could never teach him the lesson indeed. All the morality in the world cannot teach a man to escape Hell:
yet the devil knew morality could never teach him the Lesson indeed. All the morality in the world cannot teach a man to escape Hell:
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we must have a better instructer herein then the Devil or our selves, the Lord of Heaven must do it,
we must have a better instructer herein then the devil or our selves, the Lord of Heaven must do it,
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if ever we will be brought to know our selves aright.
if ever we will be brought to know our selves aright.
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St. Paul was brought up at the feet of Gamaliel, one of the learnedst Doctors of the Pharisees,
Saint Paul was brought up At the feet of Gamaliel, one of the Learnedest Doctors of the Pharisees,
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and yet he could not teach him this.
and yet he could not teach him this.
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When he studied the law, he thought himself unblameable, but coming to an higher and better Master, he knows that in him, that is, in his flesh dwells no good thing, Rom. 7. By self examination a man may finde m•ny faults in himself,
When he studied the law, he Thought himself unblameable, but coming to an higher and better Master, he knows that in him, that is, in his Flesh dwells no good thing, Rom. 7. By self examination a man may find m•ny Faults in himself,
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but to find that which the Apostle afterwards found in himself, to see the flesh a rottenness, the sink of iniquity that is within him,
but to find that which the Apostle afterwards found in himself, to see the Flesh a rottenness, the sink of iniquity that is within him,
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and to find himself so bad as indeed he is, unlesse it please the Lord to open his eyes,
and to find himself so bad as indeed he is, unless it please the Lord to open his eyes,
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and to teach him, he can never attain it.
and to teach him, he can never attain it.
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Now we come to this place of the Apostle, wherein we see the true glasse of our selves, the Spirit knows what we are better then our selves,
Now we come to this place of the Apostle, wherein we see the true glass of our selves, the Spirit knows what we Are better then our selves,
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and the Spirit shews us that every man of us either was or is such as we are here set down to be.
and the Spirit shows us that every man of us either was or is such as we Are Here Set down to be.
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We are first natural before we can be spiritual, there is not a man but hath been,
We Are First natural before we can be spiritual, there is not a man but hath been,
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or is yet a natural man, and t•••efore see we the large description of a natural man before he is quickned,
or is yet a natural man, and t•••efore see we the large description of a natural man before he is quickened,
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before God which is rich in mercy enlivens him being dead in sins, and saves him by grace in Christ.
before God which is rich in mercy enlivens him being dead in Sins, and saves him by grace in christ.
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Thus is it with us all, and thus must it be;
Thus is it with us all, and thus must it be;
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and we shall never be fit for grace till we know our selves thus far, till we know our selves as far out of frame,
and we shall never be fit for grace till we know our selves thus Far, till we know our selves as Far out of frame,
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as the Spirit of truth declares us to be. In this place of Scripture consider we
as the Spirit of truth declares us to be. In this place of Scripture Consider we
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1. Who this carnal man is;
1. Who this carnal man is;
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what they are which the Apostle speaks of, to be dead in sins: and that walk after the course of the world, led by the Devil,
what they Are which the Apostle speaks of, to be dead in Sins: and that walk After the course of the world, led by the devil,
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and have their conversation after the flesh, children of wrath. These are big words and heavy things:
and have their Conversation After the Flesh, children of wrath. These Are big words and heavy things:
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Consider therefore first the subject ▪ of whom this is spoken. Then follows the P•aedicate, or
Consider Therefore First the Subject ▪ of whom this is spoken. Then follows the P•aedicate, or
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2. What th• till newes is which he delivers of them. We begin with the first.
2. What th• till news is which he delivers of them. We begin with the First.
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1. Who they are of whom this is spoken: and that is (you) You hath he quickned who were dead:
1. Who they Are of whom this is spoken: and that is (you) You hath he quickened who were dead:
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and ( ye ) (in the words following) that in times past walked after the course of the world:
and (you) (in the words following) that in times past walked After the course of the world:
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and in the third verse more particularly: Among whom we had our conversation also in times past.
and in the third verse more particularly: Among whom we had our Conversation also in times past.
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He speaks now in the first person, as before in the second, so that the subject is we, and ye all. Not a man in this Congregation,
He speaks now in the First person, as before in the second, so that the Subject is we, and you all. Not a man in this Congregation,
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but is or was as bad as the Holy Ghost here makes him. But 2. To come to that which is delivered of him:
but is or was as bad as the Holy Ghost Here makes him. But 2. To come to that which is Delivered of him:
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he is one not quickned, dead in sins:
he is one not quickened, dead in Sins:
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no better then nature made him, that corrupt nature which he hath from Adam, till he is thus spiritually enlivened. Now he's described,
no better then nature made him, that corrupt nature which he hath from Adam, till he is thus spiritually enlivened. Now he's described,
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1. By the quality of his person. 2. By his company.
1. By the quality of his person. 2. By his company.
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Even as others. Thou mayst think thy self better then another man, but thou art no better;
Even as Others. Thou Mayest think thy self better then Another man, but thou art no better;
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never a barrel the better herring (as we say:) Even as others, thou art not so alone,
never a barrel the better herring (as we say:) Even as Others, thou art not so alone,
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but as bad as the worst, not a man more evil in his nature then thou art.
but as bad as the worst, not a man more evil in his nature then thou art.
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When thou goest to hell, perhaps some difference there may be in your several punishments, according to your several acts of rebellion:
When thou goest to hell, perhaps Some difference there may be in your several punishments, according to your several acts of rebellion:
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but yet you shall all come short of the glory of God, And for matter of quickning you are all alike.
but yet you shall all come short of the glory of God, And for matter of quickening you Are all alike.
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1. First then concerning their quality: And this is declared 1. By their general disposition, they are dead in trespasses and sins.
1. First then Concerning their quality: And this is declared 1. By their general disposition, they Are dead in Trespasses and Sins.
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Dead, and therefore unable and indisposed to the works of a spiritual living man: Besides, not onely indisposed and unable thereto, but dead in trespasses and sins.
Dead, and Therefore unable and indisposed to the works of a spiritual living man: Beside, not only indisposed and unable thereto, but dead in Trespasses and Sins.
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He lies rotting in his own filth, like a rotten carkasse, and stinkking carrion in the nostrils of the Almighty, so loathsome is he:
He lies rotting in his own filth, like a rotten carcase, and stinkking carrion in the nostrils of the Almighty, so loathsome is he:
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all which is drawn from original sin. Not onely dis-enabled to any good, but prone to all sin and iniquity. 2. By his particular conversation:
all which is drawn from original since. Not only disenabled to any good, but prove to all since and iniquity. 2. By his particular Conversation:
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And that appeares in the verse following. Where in times past ye walked.
And that appears in the verse following. Where in times passed you walked.
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How? Not according to the word and will of God, not according to his rule,
How? Not according to the word and will of God, not according to his Rule,
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but they walked after three other wicked rules. A dead man then hath his walk you see:
but they walked After three other wicked rules. A dead man then hath his walk you see:
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a strange thing in the dead, but who directs him in his course? these three, the world, the flesh,
a strange thing in the dead, but who directs him in his course? these three, the world, the Flesh,
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and the Devil, the worst guides that may be;
and the devil, the worst guides that may be;
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yet if we look to the conversation of a natural man, we see these are his Pilots, which are here set down. 1. The World.
yet if we look to the Conversation of a natural man, we see these Are his Pilots, which Are Here Set down. 1. The World.
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Where in times past ye walked after the course of the world. He swims along with the stream of the world.
Where in times passed you walked After the course of the world. He swims along with the stream of the world.
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Nor will he be singular, not such a precise one as some few are, but do as the world doth, run amain whither that carries him.
Nor will he be singular, not such a precise one as Some few Are, but do as the world does, run amain whither that carries him.
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See the state of a natural man. He's apt to be brought into the slavery of the world. This is his first guide. then follows
See the state of a natural man. He's apt to be brought into the slavery of the world. This is his First guide. then follows
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2. The Second, which is the Devil. The Devil leads him as well as the World:
2. The Second, which is the devil. The devil leads him as well as the World:
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According to the Prince of the power of the Aire, the Spirit that now worketh in the children of disobedience.
According to the Prince of the power of the Air, the Spirit that now works in the children of disobedience.
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In stead of having the Spirit of God to be led by, he's posted by the Spirit of Sa•an,
In stead of having the Spirit of God to be led by, he's posted by the Spirit of Sa•an,
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and the works of his Father the Devil he will doe, He hath not an heart to resist the vi•est lusts the Devil shall perswade him to.
and the works of his Father the devil he will do, He hath not an heart to resist the vi•est Lustiest the devil shall persuade him to.
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When Satan once fills his heart, he hath no heart to any thing else, then to follow him.
When Satan once fills his heart, he hath no heart to any thing Else, then to follow him.
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3. There remains the Flesh, his guide too, and that's not left out, v. 3. Amongst whom we had our conversation in times past in the lusts of the flesh, fulfilling the desires of the flesh and of the mind.
3. There remains the Flesh, his guide too, and that's not left out, v. 3. among whom we had our Conversation in times passed in the Lustiest of the Flesh, fulfilling the Desires of the Flesh and of the mind.
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So that you see the three guides of a natural man; and he is as bad as these three can make him:
So that you see the three guides of a natural man; and he is as bad as these three can make him:
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and till the stronger man comes and pulls him out, in this condition he remains, and in this natural estate, he is a son of disobedience.
and till the Stronger man comes and pulls him out, in this condition he remains, and in this natural estate, he is a son of disobedience.
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We see then the state of disobedience described to be wretchednesse. 3. This further appeares by that which must follow, which is cursednesse.
We see then the state of disobedience described to be wretchedness. 3. This further appears by that which must follow, which is cursedness.
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Rebellion and wretchednesse going before, cursednesse will follow. For God will not be abused, nor suffer a Rebel to go unpunished:
Rebellion and wretchedness going before, cursedness will follow. For God will not be abused, nor suffer a Rebel to go unpunished:
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Therefore saith the Apostle, We are by nature the children of wrath.
Therefore Says the Apostle, We Are by nature the children of wrath.
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Being the natural sons of disobedience, we may well conclude we are the children of wrath,
Being the natural Sons of disobedience, we may well conclude we Are the children of wrath,
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If we can well learn these two things of our selves, how deep we are in sin,
If we can well Learn these two things of our selves, how deep we Are in since,
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and how the wrath of God is due to us for our sins, then we may see what we are by Nature.
and how the wrath of God is due to us for our Sins, then we may see what we Are by Nature.
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Thus much concerning the quality of a natural man. Next follows 2. His company. Even as others. By nature we are the children of wrath even as others.
Thus much Concerning the quality of a natural man. Next follows 2. His company. Even as Others. By nature we Are the children of wrath even as Others.
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That is to say, we go in that broad wide way that leads to damnation, that way we all naturally rush into:
That is to say, we go in that broad wide Way that leads to damnation, that Way we all naturally rush into:
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though we may think it otherwise, and think our selves better, yet we are deceived. For it is with us even as with others.
though we may think it otherwise, and think our selves better, yet we Are deceived. For it is with us even as with Others.
cs pns12 vmb vvi pn31 av, cc vvb po12 n2 av-jc, av pns12 vbr vvn. p-acp pn31 vbz p-acp pno12 av c-acp p-acp n2-jn.
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Naturally we are in the same state that the worst men in the world are;
Naturally we Are in the same state that the worst men in the world Are;
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so that we see the glasse of a natural man, or of a man that hath made some beginnings, till Christ come and quicken him.
so that we see the glass of a natural man, or of a man that hath made Some beginnings, till christ come and quicken him.
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Q. See we then who it is spoken of to be dead men, that are rotten and stinking,
Q. See we then who it is spoken of to be dead men, that Are rotten and stinking,
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as bad as the world, the flesh, and the Devil can make them: Who should these be?
as bad as the world, the Flesh, and the devil can make them: Who should these be?
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A. I answer, it's you: you hath he quickned. And ye, wherein ye walked, &c. But who are they?
A. I answer, it's you: you hath he quickened. And you, wherein you walked, etc. But who Are they?
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The Ephesians perhaps that were in times past heathens: I hope it belongs not to us.
The Ephesians perhaps that were in times past Heathens: I hope it belongs not to us.
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They were Gentiles and Pagans that knew not Christ, v. 12. Aliens to the Commonweal of Israel, strangers to the covenant of promise, having no hope, without God in the world.
They were Gentiles and Pagans that knew not christ, v. 12. Aliens to the Commonweal of Israel, Strangers to the Covenant of promise, having no hope, without God in the world.
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NONLATINALPHABET, as the Text renders it, Atheists, and therefore they might well be so.
, as the Text renders it, Atheists, and Therefore they might well be so.
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But I hope it's not thus with me, I was never a Pagan or Heathen, I was born of Christian Parents, and am of the Church. But put away these conceits.
But I hope it's not thus with me, I was never a Pagan or Heathen, I was born of Christian Parents, and am of the Church. But put away these conceits.
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Look on the 3d. v. Amongst whom we also had our conversation:
Look on the 3d. v. among whom we also had our Conversation:
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and wherein ye your selves, &c. It's not onely spoken of you Gentiles, but verified of us also:
and wherein you your selves, etc. It's not only spoken of you Gentiles, but verified of us also:
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As if he had s•id here as Gal. 2. We who are Jewes by nature, and not sinners of the Gentiles.
As if he had s•id Here as Gal. 2. We who Are Jews by nature, and not Sinners of the Gentiles.
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He paints out no• onely you the Gentiles in such ugly colours, but we Jewes also, we of the Commonwealth of I•rael.
He paints out no• only you the Gentiles in such ugly colours, but we Jews also, we of the Commonwealth of I•rael.
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We, before we were quickned, were in the same state that you are described to be in.
We, before we were quickened, were in the same state that you Are described to be in.
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Obj. Oh but the Apostle may do this out of fellowship, and to avoid envy,
Object O but the Apostle may do this out of fellowship, and to avoid envy,
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as it were making himself a pa•ty with them, as Ezra did cap. 9. that included himself in the number of the offenders,
as it were making himself a pa•ty with them, as Ezra did cap. 9. that included himself in the number of the offenders,
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though he had no hand in the offence:
though he had no hand in the offence:
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O our God (saith he) what shall we say? Our evil deeds, &c. and how shall we stand before thee because of this? making a particular confession,
Oh our God (Says he) what shall we say? Our evil Deeds, etc. and how shall we stand before thee Because of this? making a particular Confessi,
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whereas he was not accessory to the fault, but to sweeten it to them.
whereas he was not accessory to the fault, but to sweeten it to them.
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Sol. But here the Apostle doth not so, he was not thus minded, but it's we all, he puts universality to it:
Sol. But Here the Apostle does not so, he was not thus minded, but it's we all, he puts universality to it:
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So that it's clear, that before conversion and quickning by grace from Christ, we all, all of us are in as foul and filthy a condition,
So that it's clear, that before conversion and quickening by grace from christ, we all, all of us Are in as foul and filthy a condition,
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as this which is here described and set down: So that this is the point, that it is not spoken of some desperate sinners,
as this which is Here described and Set down: So that this is the point, that it is not spoken of Some desperate Sinners,
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but that it is the common state and condition of all the sons of Adam.
but that it is the Common state and condition of all the Sons of Adam.
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Doct. All men, every man and woman in this place, either is or hath been in the state that here the Apostle describeth him to be.
Doct. All men, every man and woman in this place, either is or hath been in the state that Here the Apostle Describeth him to be.
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Therefore we have all need to examine our selves, whether we yet remain in that condition or not.
Therefore we have all need to examine our selves, whither we yet remain in that condition or not.
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The Apostle brings this description to testifie the truth of the point, Gal. 3.22. The Scripture hath concluded• all under sin.
The Apostle brings this description to testify the truth of the point, Gal. 3.22. The Scripture hath concluded• all under since.
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The whole current and course of the Scripture shewes the universality of it, that it's true of all.
The Whole current and course of the Scripture shows the universality of it, that it's true of all.
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See, the Apostle speaking of himself and the rest, Tit. 3.3.
See, the Apostle speaking of himself and the rest, Tit. 3.3.
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saith, We our selves also, not onely you of the Gentiles, but we our selves also were foolish, disobedient, &c. but after the kindnesse of God towards man appeared, &c. that is,
Says, We our selves also, not only you of the Gentiles, but we our selves also were foolish, disobedient, etc. but After the kindness of God towards man appeared, etc. that is,
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before the day-star of grace did arise in our hearts, there's not the best of us all but have been thus and thus. Rom. 3.3. There the Apostle insists on the point expresly, that every mouth might be stopped ;
before the daystar of grace did arise in our hearts, there's not the best of us all but have been thus and thus. Rom. 3.3. There the Apostle insists on the point expressly, that every Mouth might be stopped;
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to shew the state of all men naturally, having laid down a large beadrole of the iniquities of the Heathen, cometh afterward to convince the Jews. What are we better then they;
to show the state of all men naturally, having laid down a large beadrole of the iniquities of the Heathen, comes afterwards to convince the jews. What Are we better then they;
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no, we have proved that all are under sin: there is none good, no not one.
no, we have proved that all Are under since: there is none good, no not one.
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Obj. But though you bring many places to prove that all are sinners, yet I hope the Virgin Mary was not.
Object But though you bring many places to prove that all Are Sinners, yet I hope the Virgae Marry was not.
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Sol. An inch breaks no squares, but All are sinners. There is none righteous, no not one.
Sol. an inch breaks no squares, but All Are Sinners. There is none righteous, no not one.
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The drift of the Apostle in this, is to shew that these things are not spoken of some hainous sinners onely,
The drift of the Apostle in this, is to show that these things Are not spoken of Some heinous Sinners only,
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but there's not one to be exempted; and therefore in his Conclusion, v. 19. he saith, That every mouth may be stopped,
but there's not one to be exempted; and Therefore in his Conclusion, v. 19. he Says, That every Mouth may be stopped,
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and all the world become guilty before God: and that by the deeds of the Law no flesh can be justified from sin.
and all the world become guilty before God: and that by the Deeds of the Law no Flesh can be justified from since.
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So that now having proved this so clearly to you, consider with your selves how needful it is to apply this to our own souls.
So that now having proved this so clearly to you, Consider with your selves how needful it is to apply this to our own Souls.
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Many men, when they read such things as these in the Scripture, read them but as stories from strange Countries.
Many men, when they read such things as these in the Scripture, read them but as stories from strange Countries.
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What, are we dead in sins, not able to stir one foot in Gods wayes? bad we are indeed:
What, Are we dead in Sins, not able to stir one foot in God's ways? bad we Are indeed:
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but dead, rotten, and stinking in sins and trespasses? what, as bad as the world, the devil,
but dead, rotten, and stinking in Sins and Trespasses? what, as bad as the world, the Devil,
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and flesh can make us? what, children of wrath? firebrands of hell? few can perswade themselves that it is so bad with them.
and Flesh can make us? what, children of wrath? firebrands of hell? few can persuade themselves that it is so bad with them.
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Therefore take this home to your selves; think no better of your selves then you are: for thus you are naturally.
Therefore take this home to your selves; think no better of your selves then you Are: for thus you Are naturally.
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Therefore consider, if thou wert now going out of the world, what state thou art in, a child of wrath, a child of Belial, or the like.
Therefore Consider, if thou Wertenberg now going out of the world, what state thou art in, a child of wrath, a child of Belial, or the like.
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Set about the work speedily, goe to God, pray, and cry earnestly: give thy self no rest, till thou know this to be thy condition:
Set about the work speedily, go to God, pray, and cry earnestly: give thy self no rest, till thou know this to be thy condition:
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Let not thy corrupt nature deceive thee, to make thee think better of thy self then God saith thou art.
Let not thy corrupt nature deceive thee, to make thee think better of thy self then God Says thou art.
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Now that we may the better know to whom these things belong, know it is thou and I, we all have been or are in this estate, till we have supernatural grace;
Now that we may the better know to whom these things belong, know it is thou and I, we all have been or Are in this estate, till we have supernatural grace;
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and therefore we are declared to be children of wrath, and children of disobedience, till regenerated.
and Therefore we Are declared to be children of wrath, and children of disobedience, till regenerated.
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883
Why? It's because it's thy nature, it belongs to all. Now we know the common nature alwayes appertaines to the same kind:
Why? It's Because it's thy nature, it belongs to all. Now we know the Common nature always appertains to the same kind:
q-crq? pn31|vbz c-acp pn31|vbz po21 n1, pn31 vvz p-acp d. av pns12 vvb dt j n1 av vvz p-acp dt d n1:
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884
There's nothing natural but is common with the kind.
There's nothing natural but is Common with the kind.
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885
If then by nature we are children, then certainly it belongs to every Mothers son of us,
If then by nature we Are children, then Certainly it belongs to every Mother's son of us,
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886
for we are all sons of Adam. In Adam we all die, Rom. 5. That's the fountain whence all misery flowes to us.
for we Are all Sons of Adam. In Adam we all die, Rom. 5. That's the fountain whence all misery flows to us.
c-acp pns12 vbr d n2 pp-f np1. p-acp np1 pns12 d vvb, np1 crd d|vbz dt n1 c-crq d n1 vvz p-acp pno12.
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887
As thou receivedst thy nature, so the corruption of thy nature from him; for he begat a son in his own likenesse.
As thou Received thy nature, so the corruption of thy nature from him; for he begat a son in his own likeness.
p-acp pns21 vvd2 po21 n1, av dt n1 pp-f po21 n1 p-acp pno31; c-acp pns31 vvd dt n1 p-acp po31 d n1.
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888
This therefore is the condition of every one.
This Therefore is the condition of every one.
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889
The Apostle in 1 Cor. 15. speaks of two men, the first was from the earth, earthy, the second was the Lord from heaven.
The Apostle in 1 Cor. 15. speaks of two men, the First was from the earth, earthy, the second was the Lord from heaven.
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890
What, were there not many millions and generations more? True, but there were not more men like these, men of men, two head men, two fathers of all other men.
What, were there not many millions and generations more? True, but there were not more men like these, men of men, two head men, two Father's of all other men.
q-crq, vbdr pc-acp xx d crd cc n2 n1? j, cc-acp pc-acp vbdr xx dc n2 av-j d, n2 pp-f n2, crd n1 n2, crd n2 pp-f d j-jn n2.
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891
There were but two by whom all must stand or fall, but two such men. By the fall of the first man we all fell;
There were but two by whom all must stand or fallen, but two such men. By the fallen of the First man we all fell;
pc-acp vbdr p-acp crd p-acp ro-crq d vmb vvi cc vvi, cc-acp crd d n2. p-acp dt n1 pp-f dt ord n1 pns12 d vvd;
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892
and if we rise not by the second man, we are yet in our sins. If he rise not, we cannot be risen.
and if we rise not by the second man, we Are yet in our Sins. If he rise not, we cannot be risen.
cc cs pns12 vvb xx p-acp dt ord n1, pns12 vbr av p-acp po12 n2. cs pns31 vvb xx, pns12 vmbx vbi vvn.
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893
We must rise or fall by him. He is the Mediator of the second Covenant. If he rise and we are in him, we shall rise with him;
We must rise or fallen by him. He is the Mediator of the second Covenant. If he rise and we Are in him, we shall rise with him;
pns12 vmb vvi cc vvi p-acp pno31. pns31 vbz dt n1 pp-f dt ord n1. cs pns31 vvb cc pns12 vbr p-acp pno31, pns12 vmb vvi p-acp pno31;
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894
but if not, we are dead still.
but if not, we Are dead still.
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895
So it is in the first Adam, we all depend on him, he is the root of all mankind.
So it is in the First Adam, we all depend on him, he is the root of all mankind.
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896
It's said in Esay 53. Our Saviour should rejoyce to see his seed.
It's said in Isaiah 53. Our Saviour should rejoice to see his seed.
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897
His seed, that is to say, he is the common father of all mankind, I mean of all those that shall proceed from him by spiritual generation.
His seed, that is to say, he is the Common father of all mankind, I mean of all those that shall proceed from him by spiritual generation.
po31 n1, cst vbz pc-acp vvi, pns31 vbz dt j n1 pp-f d n1, pns11 vvb pp-f d d cst vmb vvi p-acp pno31 p-acp j n1.
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898
He shall present them to his father, as when one is presented to the University: Behold here am I, and the children that thou hast given me.
He shall present them to his father, as when one is presented to the university: Behold Here am I, and the children that thou hast given me.
pns31 vmb vvi pno32 p-acp po31 n1, c-acp c-crq pi vbz vvn p-acp dt n1: vvb av vbm pns11, cc dt n2 cst pns21 vh2 vvn pno11.
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899
So in Adam, he being the head of the covenant of nature, that is, the Law,
So in Adam, he being the head of the Covenant of nature, that is, the Law,
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900
if he had stood, none of us had fallen;
if he had stood, none of us had fallen;
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901
if he fall, none of us all can stand He is the peg on which all the keyes hang:
if he fallen, none of us all can stand He is the peg on which all the keys hang:
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902
if that stand, they hang fast; but if that fall, they fall with it. As we see in matter of bondage;
if that stand, they hang fast; but if that fallen, they fallen with it. As we see in matter of bondage;
cs d vvb, pns32 vvb av-j; cc-acp cs d n1, pns32 vvb p-acp pn31. c-acp pns12 vvb p-acp n1 pp-f n1;
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903
if the father forfeit his liberty, and become a bondman, all his children are bondmen to a hundred generations: here is our case.
if the father forfeit his liberty, and become a bondman, all his children Are bondmen to a hundred generations: Here is our case.
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904
We were all once free, but our father hath forfeited his liberty; and if he become a slave, he cannot beget a free-man.
We were all once free, but our father hath forfeited his liberty; and if he become a slave, he cannot beget a freeman.
pns12 vbdr d a-acp j, cc-acp po12 n1 vhz vvn po31 n1; cc cs pns31 vvb dt n1, pns31 vmbx vvi dt n1.
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905
When our Saviour tells the Jewes of being free-men: We were never bond-men, say they, though it be false;
When our Saviour tells the Jews of being freemen: We were never bondmen, say they, though it be false;
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906
for even Cicero himself could tell a Jew that he was a slave, genus hominum ad servitium natum, although they had a good opinion of themselves:
for even Cicero himself could tell a Jew that he was a slave, genus hominum ad Servitude natum, although they had a good opinion of themselves:
c-acp av np1 px31 vmd vvi dt np1 cst pns31 vbds dt n1, fw-la fw-la fw-la fw-la fw-la, cs pns32 vhd dt j n1 pp-f px32:
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907
But our Saviour saith, you are bond-m•n unto sin and Satan. For till the Son make you free, you are all bond-men:
But our Saviour Says, you Are bond-m•n unto since and Satan. For till the Son make you free, you Are all bondmen:
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908
but when he makes you free, then are you free indeed. So that we see our condition here set down.
but when he makes you free, then Are you free indeed. So that we see our condition Here Set down.
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909
1. We are dead in trespasses and sins ; that is, there is an indisposition in us to all good works.
1. We Are dead in Trespasses and Sins; that is, there is an indisposition in us to all good works.
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910
A dead man cannot walk, or speak, or do any act of a living man;
A dead man cannot walk, or speak, or do any act of a living man;
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911
so these cannot do the actions of men that are quickned and enlivened, they cannot pray with the spirit, they cannot love God, &c. they cannot doe those things that shall be done hereafter in heaven.
so these cannot do the actions of men that Are quickened and enlivened, they cannot pray with the Spirit, they cannot love God, etc. they cannot do those things that shall be done hereafter in heaven.
av d vmbx vdi dt n2 pp-f n2 cst vbr vvn cc vvn, pns32 vmbx vvi p-acp dt n1, pns32 vmbx vvi np1, av pns32 vmbx vdi d n2 cst vmb vbi vdn av p-acp n1.
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912
There's not one good duty which this natural man can do.
There's not one good duty which this natural man can do.
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913
If it should be said unto him, Think but one good thought, and for it thou shalt go to heaven, he could not think it.
If it should be said unto him, Think but one good Thought, and for it thou shalt go to heaven, he could not think it.
cs pn31 vmd vbi vvn p-acp pno31, vvb p-acp crd j n1, cc c-acp pn31 pns21 vm2 vvi p-acp n1, pns31 vmd xx vvi pn31.
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914
Till God raise him from the sink of sin, as he did Lazarus from the grave, he cannot doe any thing that is well-pleasing unto God.
Till God raise him from the sink of since, as he did Lazarus from the grave, he cannot do any thing that is Well-pleasing unto God.
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915
He may do the works of a moral man, but to do the works of a man quickned and enlightned, it's beyond his power.
He may do the works of a moral man, but to do the works of a man quickened and enlightened, it's beyond his power.
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916
For if he could do so, he must then have some reward from God;
For if he could do so, he must then have Some reward from God;
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917
for however we deny the merit of good works, yet we deny not the reward of good works to a man that is in Christ.
for however we deny the merit of good works, yet we deny not the reward of good works to a man that is in christ.
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918
There's no proportionable merit in a cup of cold water and the Kingdom of heaven,
There's no proportionable merit in a cup of cold water and the Kingdom of heaven,
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919
yet he that gives a cup of cold water to a Disciple in the name of a Disciple, shall not lose his reward. Here then is the point.
yet he that gives a cup of cold water to a Disciple in the name of a Disciple, shall not loose his reward. Here then is the point.
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920
The best thing that a natural man doth, cannot so relish with God, as that he should take delight in it, or reward it:
The best thing that a natural man does, cannot so relish with God, as that he should take delight in it, or reward it:
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921
whereas the least good thing that comes from another root, from a quickned spirit, is acceptable and well-pleasing to him.
whereas the least good thing that comes from Another root, from a quickened Spirit, is acceptable and Well-pleasing to him.
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922
Consider for this end that which is set down, Prov. 15.8. Take the best works of a natural man, his prayers or sacrifice, and see there what is said.
Consider for this end that which is Set down, Curae 15.8. Take the best works of a natural man, his Prayers or sacrifice, and see there what is said.
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923
The sacrifice of the wicked is an abomination to the Lord. It is said again, Prov. 21.27. where there are additions, The prayers of the wicked are an abomination to the •ord:
The sacrifice of the wicked is an abomination to the Lord. It is said again, Curae 21.27. where there Are additions, The Prayers of the wicked Are an abomination to the •ord:
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924
how much more when he brings it with a wicked mind? Suppose there should come upon this man a fit of devotion, where he hath or should have some good motions, is it then accepted? no, it is so far from being accepted, that it is an Abomination to God, how much more then if he brings it with a wicked mind? That is,
how much more when he brings it with a wicked mind? Suppose there should come upon this man a fit of devotion, where he hath or should have Some good motions, is it then accepted? no, it is so Far from being accepted, that it is an Abomination to God, how much more then if he brings it with a wicked mind? That is,
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925
if he bring it not with a wicked mind, it is an abomination, how much more with it? See the case set down in Haggai 2.12, 13, 14. If one bear holy flesh, &c. shall he be unclean? And the Priest answered, no.
if he bring it not with a wicked mind, it is an abomination, how much more with it? See the case Set down in Chaggai 2.12, 13, 14. If one bear holy Flesh, etc. shall he be unclean? And the Priest answered, no.
cs pns31 vvb pn31 xx p-acp dt j n1, pn31 vbz dt n1, c-crq d dc p-acp pn31? n1 dt n1 vvd a-acp p-acp np1 crd, crd, crd cs pi vvb j n1, av vmb pns31 vbi j? cc dt n1 vvd, uh-dx.
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926
Then said Haggai, if an unclean person touch any of these, shall it be unclean? And he said, it shall be unclean.
Then said Chaggai, if an unclean person touch any of these, shall it be unclean? And he said, it shall be unclean.
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927
Then answered Haggai, so is this people, so is this nation before me, saith the Lord,
Then answered Chaggai, so is this people, so is this Nation before me, Says the Lord,
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928
and so is every work of their hands, it is unclean. A man may not say prayer is a sin, because it is so in them;
and so is every work of their hands, it is unclean. A man may not say prayer is a since, Because it is so in them;
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929
no, it's a good duty, but spoil'd in the carriage. He marrs it in the carriage;
no, it's a good duty, but spoiled in the carriage. He mars it in the carriage;
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930
and therefore in stead of doing a good work, he spoils it;
and Therefore in stead of doing a good work, he spoils it;
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931
and so in stead of a reward, must look for punishment, 1 Tim. 1 5. The end of the Commandement is love out of a pure heart, a good conscience, and faith unfeigned.
and so in stead of a reward, must look for punishment, 1 Tim. 1 5. The end of the Commandment is love out of a pure heart, a good conscience, and faith unfeigned.
cc av p-acp n1 pp-f dt n1, vmb vvi p-acp n1, crd np1 crd crd dt n1 pp-f dt n1 vbz n1 av pp-f dt j n1, dt j n1, cc n1 j.
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932
Let the things thou doest be according to the Commandement: look what thou doest be according to the middle, end, and beginning of the Commandement.
Let the things thou dost be according to the Commandment: look what thou dost be according to the middle, end, and beginning of the Commandment.
vvb dt n2 pns21 vd2 vbi vvg p-acp dt n1: vvb r-crq pns21 vd2 vbi vvg p-acp dt n-jn, n1, cc n1 pp-f dt n1.
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933
If wrong in all these, then though the work be never so materially good, being faulty in the original, middle,
If wrong in all these, then though the work be never so materially good, being faulty in the original, middle,
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934
or end, it's so far from being a good work, that God will not accept of it,
or end, it's so Far from being a good work, that God will not accept of it,
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935
and thou mayst rather expect a plague for spoiling it, then a cure.
and thou Mayest rather expect a plague for spoiling it, then a cure.
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936
See then the beginning of a good work, it must be from a pure heart. A man not ingrafted into Christ, is a defiled, polluted person, his very mind and conscience are defiled.
See then the beginning of a good work, it must be from a pure heart. A man not ingrafted into christ, is a defiled, polluted person, his very mind and conscience Are defiled.
vvb av dt vvg pp-f dt j n1, pn31 vmb vbi p-acp dt j n1. dt n1 xx vvn p-acp np1, vbz dt j-vvn, j-vvn n1, po31 j n1 cc n1 vbr vvn.
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937
The conscience is the purest thing a man hath, it holds out last, and taketh part with God, that as Jobs messenger said, I onely am escaped to tell thee:
The conscience is the Purest thing a man hath, it holds out last, and Takes part with God, that as Jobs Messenger said, I only am escaped to tell thee:
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938
so conscience onely remaines to declare a mans faults to God, and to witnesse against the man;
so conscience only remains to declare a men Faults to God, and to witness against the man;
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939
and yet this very light, the eye of the soul, is defiled:
and yet this very Light, the eye of the soul, is defiled:
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940
therefore if thou have a corrupt fountain, if the heart be naught, the fountain muddy, whatever stream comes from it, cannot be pure.
Therefore if thou have a corrupt fountain, if the heart be nought, the fountain muddy, whatever stream comes from it, cannot be pure.
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941
Again, the end of it is love. Consider when thou doest any duty, what puts thee on work.
Again, the end of it is love. Consider when thou dost any duty, what puts thee on work.
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942
Is it love doth constrain thee? If love do not constrain thee, it is manifest that thou dost not seek God but thy self,
Is it love does constrain thee? If love do not constrain thee, it is manifest that thou dost not seek God but thy self,
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and art to every good work a Reprobate ; that is, thou art not then able to do any thing that God will accept;
and art to every good work a Reprobate; that is, thou art not then able to do any thing that God will accept;
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the best thing thou doest wil not relish with God.
the best thing thou dost will not relish with God.
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A hard estate indeed, that when a man shall come to appear before God, he shall not have one good thing that he hath done in all his life that God will own.
A hard estate indeed, that when a man shall come to appear before God, he shall not have one good thing that he hath done in all his life that God will own.
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Some there be that take a great deal of paines in coming to the word, in prayer publique and private, in charity and giving to the poor:
some there be that take a great deal of pains in coming to the word, in prayer public and private, in charity and giving to the poor:
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Alas, when thou shalt come to an account, and none of these things shall stead thee, not one of them shall speak for thee,
Alas, when thou shalt come to an account, and none of these things shall stead thee, not one of them shall speak for thee,
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but all shall be lost, How heavy will thy ease be? 2 John 8. Look to your selves, that you lose not the thing that you have wrought:
but all shall be lost, How heavy will thy ease be? 2 John 8. Look to your selves, that you loose not the thing that you have wrought:
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By being indisposed to doe the works of a living man we lose all; that is to say, God will never own nor accept them:
By being indisposed to do the works of a living man we loose all; that is to say, God will never own nor accept them:
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we shall never have reward for them.
we shall never have reward for them.
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So that here is the case, thou being dead, unable to perform the works of a living man, canst have no reward from heaven at all,
So that Here is the case, thou being dead, unable to perform the works of a living man, Canst have no reward from heaven At all,
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until a man is quickned, and hath life from Christ.
until a man is quickened, and hath life from christ.
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Without me, saith our Saviour, you can doe nothing. St. Austin on this place observes that Christ saith not, Without me ye can doe no great matter:
Without me, Says our Saviour, you can do nothing. Saint Austin on this place observes that christ Says not, Without me you can do no great matter:
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no, but unlesse you be cut off from your own stock, taken from your own root,
no, but unless you be Cut off from your own stock, taken from your own root,
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and be ingrafted into me, and have life from me, and be quickned by me, you can do nothing at all :
and be ingrafted into me, and have life from me, and be quickened by me, you can do nothing At all:
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Nothing, neither great nor small, all that you do is lost.
Nothing, neither great nor small, all that you do is lost.
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So that if there were nothing but this being dead, you could do no good action.
So that if there were nothing but this being dead, you could do no good actium.
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I know that in me, that is, in my flesh (saith St. Paul) there dwelleth no good thing:
I know that in me, that is, in my Flesh (Says Saint Paul) there dwells no good thing:
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that is, nothing spiritually good, nothing for which I may look for a reward in heaven.
that is, nothing spiritually good, nothing for which I may look for a reward in heaven.
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The Lord will say of such a man, thou hast lived ten, twenty, forty, or it may be fifty yeares under the Ministry,
The Lord will say of such a man, thou hast lived ten, twenty, forty, or it may be fifty Years under the Ministry,
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and yet hast not done a good work, or thought a good thought that I can own.
and yet hast not done a good work, or Thought a good Thought that I can own.
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Cut down this fruitlesse tree, why cumbers it the ground? And this is the case of every man of us while we continue in our natural condition:
cut down this fruitless tree, why cumbers it the ground? And this is the case of every man of us while we continue in our natural condition:
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till we be ingrafted into Christ, and live by his life, God will own nothing we do.
till we be ingrafted into christ, and live by his life, God will own nothing we do.
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But now we are not onely dead, and indisposed to the works of a living man,
But now we Are not only dead, and indisposed to the works of a living man,
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though this be a very woful case, and we need no more misery;
though this be a very woeful case, and we need no more misery;
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for this will bring us to be cut down and cast into the fire, if we continue so:
for this will bring us to be Cut down and cast into the fire, if we continue so:
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But this is not onely the case of a natural man, but he's very active and fruitful in the works of darknesse, the others were sins of omission.
But this is not only the case of a natural man, but he's very active and fruitful in the works of darkness, the Others were Sins of omission.
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Here he is wholly set upon the commission of sins and trespasses, Heb. 6.7. He not onely brings not forth meet fruit, or good fruit, or no fruit, but he brings forth thorns and briars;
Here he is wholly Set upon the commission of Sins and Trespasses, Hebrew 6.7. He not only brings not forth meet fruit, or good fruit, or no fruit, but he brings forth thorns and briers;
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and is therefore rejected, and nigh unto cursing, whose end is to be burnt. Thou art not onely found a barren tree, and so deservest to be cut down;
and is Therefore rejected, and High unto cursing, whose end is to be burned. Thou art not only found a barren tree, and so deservest to be Cut down;
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but thou bringest forth thorns and briars, and deservest to be burnt; not onely no good fruit, but noxious, bad and poyson'd fruit;
but thou bringest forth thorns and briers, and deservest to be burned; not only no good fruit, but noxious, bad and poisoned fruit;
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and this doth mightily aggravate the matter.
and this does mightily aggravate the matter.
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Now for us that have lived so long under the Ministry, and the Lord hath watered,
Now for us that have lived so long under the Ministry, and the Lord hath watered,
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and dressed, and hedged us, do we think the Lord expects from us no good fruit? Had we lived among heathens,
and dressed, and hedged us, do we think the Lord expects from us no good fruit? Had we lived among Heathens,
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or where the word is not taught, then so much would not be expected;
or where the word is not taught, then so much would not be expected;
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but we have heard the word often and powerfully taught, and therefore it is expected that we should not onely bring forth fruit,
but we have herd the word often and powerfully taught, and Therefore it is expected that we should not only bring forth fruit,
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but meet fruit, answerable to the means. Where God affords greatest means, there he expects most fruit.
but meet fruit, answerable to the means. Where God affords greatest means, there he expects most fruit.
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If a man live thirty or forty yeares under powerful meanes, the Lord expects answerable fruit, which if he bring forth, he shall have a blessing from the Lord.
If a man live thirty or forty Years under powerful means, the Lord expects answerable fruit, which if he bring forth, he shall have a blessing from the Lord.
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But when a man hath lived long under the meanes, and brings forth no fruit pleasing to God,
But when a man hath lived long under the means, and brings forth no fruit pleasing to God,
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but all Gods cost is lost, when notwithstanding the dew and the rain which falls oft upon him, he brings forth nothing but thorns and briars, he is rejected,
but all God's cost is lost, when notwithstanding the due and the rain which falls oft upon him, he brings forth nothing but thorns and briers, he is rejected,
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and nigh unto cursing, whose end is to be burnt.
and High unto cursing, whose end is to be burned.
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The earth which drinketh in the former and the latter rain, &c. if it bring not forth fruit answerable to the labour of the dresser, it's nigh unto the curse.
The earth which Drinketh in the former and the latter rain, etc. if it bring not forth fruit answerable to the labour of the dresser, it's High unto the curse.
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Now if we consider but the particulars, and search into Gods testimonies, we shall see how bad this man is.
Now if we Consider but the particulars, and search into God's testimonies, we shall see how bad this man is.
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But who should this man be? We have Gods own word for it. It's men, generally all men, Gen. 6.5. God saw the wickednesse of man was great in the earth, and that every thought and imagination of his heart was onely evil continually.
But who should this man be? We have God's own word for it. It's men, generally all men, Gen. 6.5. God saw the wickedness of man was great in the earth, and that every Thought and imagination of his heart was only evil continually.
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Every word is as it were a thunder-bolt:
Every word is as it were a thunderbolt:
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and was it not time, when it was thus with them for God to bring a flood? The thoughts are the original, from which the words and actions do usually proceed.
and was it not time, when it was thus with them for God to bring a flood? The thoughts Are the original, from which the words and actions do usually proceed.
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Now all their thoughts were evil:
Now all their thoughts were evil:
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What, was there no kind of goodnesse in their thoughts? no, they were onely evil continually: and that was the reason the flood came.
What, was there no kind of Goodness in their thoughts? no, they were only evil continually: and that was the reason the flood Come.
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Well, but though it were so before the flood, yet I hope they were better after the flood.
Well, but though it were so before the flood, yet I hope they were better After the flood.
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No, God said again after the flood, cap. 8. The thoughts of the hearts of men are evil, &c. Like will to like.
No, God said again After the flood, cap. 8. The thoughts of the hearts of men Are evil, etc. Like will to like.
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Men are all of one kinde, till they receive grace from Christ.
Men Are all of one kind, till they receive grace from christ.
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We are all of one nature, and naturally all the thoughts and imaginations of our hearts are onely evil continually.
We Are all of one nature, and naturally all the thoughts and Imaginations of our hearts Are only evil continually.
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See it in the understanding, 1 Cor. 3.14.
See it in the understanding, 1 Cor. 3.14.
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The natural man perceiveth not the things of the Spirit of God, neither can he know them,
The natural man perceives not the things of the Spirit of God, neither can he know them,
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for they are foolishness unto him &c. Look upon his will, Rom. 8. It is not subject to the will of God, neither indeed can it be. Our Saviour, Mat. 15.8. doth anatomize the heart of such a man.
for they Are foolishness unto him etc. Look upon his will, Rom. 8. It is not Subject to the will of God, neither indeed can it be. Our Saviour, Mathew 15.8. does anatomise the heart of such a man.
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Those things that come out of the mouth come from the heart, and they defile the man,
Those things that come out of the Mouth come from the heart, and they defile the man,
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for out of the heart proceeds evil thoughts, murthers, adulteries, &c. these are they which defile the man,
for out of the heart proceeds evil thoughts, murders, adulteries, etc. these Are they which defile the man,
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because they come from his heart from within.
Because they come from his heart from within.
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998
If a man go by a house, and see great flakes of fire come out of the •himney,
If a man go by a house, and see great flakes of fire come out of the •himney,
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though he see not the fire within, yet he cannot but know there is fire within,
though he see not the fire within, yet he cannot but know there is fire within,
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because he seeth the flakes without.
Because he sees the flakes without.
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I am not able to see the heart of any man, and to declare to you what I have seen with mine eyes;
I am not able to see the heart of any man, and to declare to you what I have seen with mine eyes;
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but yet if I see such flakes to come forth, as murther, thefts, blasphemies, lying, and the like.
but yet if I see such flakes to come forth, as murder, thefts, Blasphemies, lying, and the like.
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I may say there is hel-fire in the heart;
I may say there is hell-fire in the heart;
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thy heart is a little hell within thee, these manifestations from without make it appear to be so.
thy heart is a little hell within thee, these manifestations from without make it appear to be so.
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The words of this man are rotten words and stinking words, and his heart is much more.
The words of this man Are rotten words and stinking words, and his heart is much more.
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So, this is the point, we are utterly indispos'd, aliens to all good, and bent to all evil.
So, this is the point, we Are utterly indisposed, aliens to all good, and bent to all evil.
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I am carnal (saith the Apostle) we are sold under sin, slaves unto it;
I am carnal (Says the Apostle) we Are sold under since, slaves unto it;
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sin is our Lord, and we its slaves. We have generally forfeited our happy estate, and are servants to Satan, whom we obey.
since is our Lord, and we its slaves. We have generally forfeited our happy estate, and Are Servants to Satan, whom we obey.
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Therefore this is a thing not easily to be passed over;
Therefore this is a thing not Easily to be passed over;
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this is our condition, of which if we were once truly perswaded, we would never give our selves any rest till we were got out of it.
this is our condition, of which if we were once truly persuaded, we would never give our selves any rest till we were god out of it.
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If the party that goes to the Physician, could but know his disease, and cause the Physician to know it,
If the party that Goes to the physician, could but know his disease, and cause the physician to know it,
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and the causes of it, whether it came from a hot cause or a cold, it were easily cured, it were as good as halfe done:
and the Causes of it, whither it Come from a hight cause or a cold, it were Easily cured, it were as good as half done:
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That is the chief reason why so many miscarry, because their disease is not perfectly known.
That is the chief reason why so many miscarry, Because their disease is not perfectly known.
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That is the reason we are no better, because our disease is not perfectly known:
That is the reason we Are no better, Because our disease is not perfectly known:
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That is the reason that we are no better, because we know not how bad we are.
That is the reason that we Are no better, Because we know not how bad we Are.
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If we did once know our disease, and knew our selves to be heart sick,
If we did once know our disease, and knew our selves to be heart sick,
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and not like the Laodiceans, which thought themselves rich and wanted nothing, when they were poor, blind,
and not like the Laodiceans, which Thought themselves rich and wanted nothing, when they were poor, blind,
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and naked, then we would seek out, and were in the way to be cured. So much for this time, but we will have another Lecture on this point.
and naked, then we would seek out, and were in the Way to be cured. So much for this time, but we will have Another Lecture on this point.
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GAL. 3.22.
GAL. 3.22.
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But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
But the Scripture hath concluded all under since, that the promise by faith of jesus christ might be given to them that believe.
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YOu see in this excellent portion of Scripture the two Covenants of Almighty God:
YOu see in this excellent portion of Scripture the two Covenants of Almighty God:
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to wit, the Covenant of Nature, and the Covenant of grace. The first of Nature, which was written by God in mans heart, and this is the holy Law of God, by vertue whereof a man was to continue in that integrity, holinesse,
to wit, the Covenant of Nature, and the Covenant of grace. The First of Nature, which was written by God in men heart, and this is the holy Law of God, by virtue whereof a man was to continue in that integrity, holiness,
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and uprightnesse, in which God had first created him, and to serve God according to that strength he first enabled him with, that so he might live thereby.
and uprightness, in which God had First created him, and to serve God according to that strength he First enabled him with, that so he might live thereby.
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But now when man had broken this Covenant, and enter'd into a state of Rebellion against God, he's shut up in misery,
But now when man had broken this Covenant, and entered into a state of Rebellion against God, he's shut up in misery,
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but not in misery for ever, as the Angels that fell were, being reserved in chaines till the judgment of the great day:
but not in misery for ever, as the Angels that fell were, being reserved in chains till the judgement of the great day:
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No, the Lord hath shut him up in prison, only for a while, that so he may the better make a way for their escape and deliverance,
No, the Lord hath shut him up in prison, only for a while, that so he may the better make a Way for their escape and deliverance,
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and for their entrance into the second Covenant of grace: that so making him see his own misery, wherein by nature he is,
and for their Entrance into the second Covenant of grace: that so making him see his own misery, wherein by nature he is,
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and cutting him off from his own stock, he may be ingrafted into Christ, draw sap and sweetnesse from him,
and cutting him off from his own stock, he may be ingrafted into christ, draw sap and sweetness from him,
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and bring forth fruits to everlasting life. And this is the method the Scripture useth:
and bring forth fruits to everlasting life. And this is the method the Scripture uses:
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It concludes all under sin, that so the promise by faith of Jesus Christ might be given to them that believe.
It concludes all under since, that so the promise by faith of jesus christ might be given to them that believe.
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It's no new Doctrine devised by us, but it's the course and method of the Scripture:
It's no new Doctrine devised by us, but it's the course and method of the Scripture:
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for it begins in this great work with imprisoning and shutting up.
for it begins in this great work with imprisoning and shutting up.
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The Law is as a Justice of Peace, that by his Mittimus commands us to prison:
The Law is as a justice of Peace, that by his Mittimus commands us to prison:
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1034
It's a Serjeant that arrests a man, and carries him to the Gaole: But why does the Scripture do thus? It's not to destroy you with famine;
It's a sergeant that arrests a man, and carries him to the Gaol: But why does the Scripture do thus? It's not to destroy you with famine;
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the Law sends you not hither to starve you, or to kill you with the stench of the prison,
the Law sends you not hither to starve you, or to kill you with the stench of the prison,
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but thereby to save and preserve you alive, and that you may hunger and thirst after deliverance.
but thereby to save and preserve you alive, and that you may hunger and thirst After deliverance.
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So that we find the reason added in the Text, The Scripture concludes all under sin, why? It's that the promise by faith of Jesus Christ might be given to them that believe.
So that we find the reason added in the Text, The Scripture concludes all under since, why? It's that the promise by faith of jesus christ might be given to them that believe.
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You are shut up as prisoners and rebels, that having found the smart of it, seen your misery,
You Are shut up as Prisoners and rebels, that having found the smart of it, seen your misery,
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and learn'd what it is to be at enmity with God, and the folly to make your selves wiser and stronger then God, you may submit your selves casting down your plumes,
and learned what it is to be At enmity with God, and the folly to make your selves Wiser and Stronger then God, you may submit your selves casting down your plumes,
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and desire after Christ with an hungry and thirsty appetite, for not only a Priest to sacrifice himself for you,
and desire After christ with an hungry and thirsty appetite, for not only a Priest to sacrifice himself for you,
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and a Prophet to teach and instruct you, but a King to be swayd by him, earnestly craving from thy soule to be his subject,
and a Prophet to teach and instruct you, but a King to be swayed by him, earnestly craving from thy soul to be his Subject,
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and to be admitted into the priviledge of his subjects in the Commonwealth of Israel, and esteem it our greatest shame that we have been aliens so long, so long excluded.
and to be admitted into the privilege of his subject's in the Commonwealth of Israel, and esteem it our greatest shame that we have been aliens so long, so long excluded.
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The Scripture then concludes you under sin, and shut up by it, not to bring you to despair,
The Scripture then concludes you under since, and shut up by it, not to bring you to despair,
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but to bring you to salvation:
but to bring you to salvation:
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As a Physician, which gives his Patient bitter pills, not to make him sick, but that so he may restore him to health:
As a physician, which gives his Patient bitter pills, not to make him sick, but that so he may restore him to health:
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or as a Chirurgion, that layes sharp drawing plaisters, and cuts the flesh, not with an intent to hurt, but to cure the wound.
or as a Chirurgeon, that lays sharp drawing plasters, and cuts the Flesh, not with an intent to hurt, but to cure the wound.
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This is the Scriptutes method, it concludes all under sin, NONLATINALPHABET, hath shut up all.
This is the Scriptures method, it concludes all under since,, hath shut up all.
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The Text saith not NONLATINALPHABET, but NONLATINALPHABET, not all men in the masculine gender, but all things in the neuter.
The Text Says not, but, not all men in the masculine gender, but all things in the neuter.
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And it is all one as if the Apostle had said, The Scripture arrests not onely thy person but thine actions:
And it is all one as if the Apostle had said, The Scripture arrests not only thy person but thine actions:
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The Scripture layes hold not onely of the man, but of every thing in him.
The Scripture lays hold not only of the man, but of every thing in him.
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This word ( all ) is a forcible word, and empties us clean of every thing, that we may truiy confesse with the Apostle, In me, that is, in my flesh dwells no good thing, Rom. 7.18. It's impossible a man should by nature think thus of himself, that there is no good in him;
This word (all) is a forcible word, and empties us clean of every thing, that we may truiy confess with the Apostle, In me, that is, in my Flesh dwells no good thing, Rom. 7.18. It's impossible a man should by nature think thus of himself, that there is no good in him;
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or that he should by asking others finde himself half so bad as the Law makes him to be, by shutting up a man under sin,
or that he should by asking Others find himself half so bad as the Law makes him to be, by shutting up a man under since,
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and all things in a man, yea all good whatsoever is in thee. And this it doth that thou mayst come to Christ:
and all things in a man, yea all good whatsoever is in thee. And this it does that thou Mayest come to christ:
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as it is enlarged in the 2. verses following.
as it is enlarged in the 2. Verses following.
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Before faith came (saith the Apostle) we were kept up under the Law, shut up unto the faith, which should afterward be revealed:
Before faith Come (Says the Apostle) we were kept up under the Law, shut up unto the faith, which should afterwards be revealed:
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wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by faith.
Wherefore the Law was our Schoolmaster to bring us to christ, that we might be justified by faith.
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Before the time then thou hast faith, (which is the day salvation comes to thine house) thou art kept under the Law.
Before the time then thou hast faith, (which is the day salvation comes to thine house) thou art kept under the Law.
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Thou art not assured of salvation, nor canst thou expect till then that God should shew thee mercy.
Thou art not assured of salvation, nor Canst thou expect till then that God should show thee mercy.
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We may have a conceit, that though we are never transplanted, nor cut off from our own stock,
We may have a conceit, that though we Are never transplanted, nor Cut off from our own stock,
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yet God will shew us mercy: But we shall beguile our selves to hell therein;
yet God will show us mercy: But we shall beguile our selves to hell therein;
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for we are kept under the Law till faith comes, that so we may know our selves.
for we Are kept under the Law till faith comes, that so we may know our selves.
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We are kept, &c. ( Kept ) It's a Metaphor drawn from Military affairs, when men are kept by a Garrison, and kept in order. Now the Law is Gods Garrison, which keeps men in good awe and order.
We Are kept, etc. (Kept) It's a Metaphor drawn from Military affairs, when men Are kept by a Garrison, and kept in order. Now the Law is God's Garrison, which keeps men in good awe and order.
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The Law doth this not to terrifie you too much, or to break your minds with despair,
The Law does this not to terrify you too much, or to break your minds with despair,
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but to fit you for the faith: It's a shutting up till that faith which should afterward be revealed.
but to fit you for the faith: It's a shutting up till that faith which should afterwards be revealed.
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1065
He's a miserable Preacher which ends with preaching of the Law; the Law is for another end, it's to fit us for faith.
He's a miserable Preacher which ends with preaching of the Law; the Law is for Another end, it's to fit us for faith.
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It's our Schoolmaster to bring us to Christ.
It's our Schoolmaster to bring us to christ.
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1067
We thunder not the Law to make men run away from God, but to bring them home unto him.
We thunder not the Law to make men run away from God, but to bring them home unto him.
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The Schoolmaster by the smart of his rod makes the child weary of his bondage, and desire earnestly to be past his non-age;
The Schoolmaster by the smart of his rod makes the child weary of his bondage, and desire earnestly to be passed his nonage;
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and this is his end, not that he delights to hear him cry.
and this is his end, not that he delights to hear him cry.
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Thus are we beaten by the law, not that God delights or loves to hear us sigh or sob,
Thus Are we beaten by the law, not that God delights or loves to hear us sighs or sob,
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1071
but that we may grow weary of our misery and cruel bondage, may desire to be justified by faith.
but that we may grow weary of our misery and cruel bondage, may desire to be justified by faith.
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The Law then is so a Schoolmaster, as that by making us smart, it might bring us home.
The Law then is so a Schoolmaster, as that by making us smart, it might bring us home.
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We see then the course & method of the Scripture, it hath concluded all under sin, that the promise by faith of Jesus Christ may be made to them that believe.
We see then the course & method of the Scripture, it hath concluded all under since, that the promise by faith of jesus christ may be made to them that believe.
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Now because men like not this kinde of Doctrine, to begin with Preaching of the Law,
Now Because men like not this kind of Doctrine, to begin with Preaching of the Law,
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and therefore think there may be a shorter and nearer way, to preach Christ first, I will therefore make known unto you this method of the Scripture,
and Therefore think there may be a shorter and nearer Way, to preach christ First, I will Therefore make known unto you this method of the Scripture,
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and I will justifie it unto you. There must be this Preparative, else the Gospel will come unseasonably.
and I will justify it unto you. There must be this Preparative, Else the Gospel will come unseasonably.
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If before we are sowred by the leaven of the Law Christ be preached, he will be but unsavoury & unpleasant to us.
If before we Are soured by the leaven of the Law christ be preached, he will be but unsavoury & unpleasant to us.
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2. Does God at the first Preaching of the Gospel begin with Adam by Preaching Christ,
2. Does God At the First Preaching of the Gospel begin with Adam by Preaching christ,
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before he saw his sin and wickednesse? No, he said not to him presently, assoon as he had sinned,
before he saw his since and wickedness? No, he said not to him presently, As soon as he had sinned,
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Well, Adam, thou hast sinned, and broken my covenant, yet there is another covenant, thou shalt be saved by one that comes out of thy loynes:
Well, Adam, thou hast sinned, and broken my Covenant, yet there is Another Covenant, thou shalt be saved by one that comes out of thy loins:
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But God first summons him to appear, he brings him out of his shelters and hiding places, tells him of his sin,
But God First summons him to appear, he brings him out of his shelters and hiding places, tells him of his since,
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and saith, Hast thou eaten of the tree which I forbad thee to eat of? But the man shifts it off,
and Says, Hast thou eaten of the tree which I forbade thee to eat of? But the man shifts it off,
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and the woman also to the serpent: The Serpent beguiled me, and I did eat:
and the woman also to the serpent: The Serpent beguiled me, and I did eat:
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Yet all this will not excuse him, Gods judgments are declared, his sin is made apparent, he sees it:
Yet all this will not excuse him, God's Judgments Are declared, his since is made apparent, he sees it:
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Then being thus humbled, comes in the promise of the Gospel, The seed of the woman shall break the serpents head.
Then being thus humbled, comes in the promise of the Gospel, The seed of the woman shall break the Serpents head.
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Be ye open then ye everlasting doors, and the King of glory shall come in.
Be you open then you everlasting doors, and the King of glory shall come in.
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2. John the Baptist, who was the Harbinger to prepare the way for Christ, Preaching to the Scribes and Pharisees, warned them, O generation of vipers. He came to throw down every high hill,
2. John the Baptist, who was the Harbinger to prepare the Way for christ, Preaching to the Scribes and Pharisees, warned them, Oh generation of vipers. He Come to throw down every high hill,
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and to beat down every mountain: calls them serpents. This was his office, to lay the Axe at the root of the Tree.
and to beatrice down every mountain: calls them Serpents. This was his office, to lay the Axe At the root of the Tree.
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3. And Christ himself coming into the world, and Preaching to Nicodemus, begins:
3. And christ himself coming into the world, and Preaching to Nicodemus, begins:
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Vnlesse a man be born again, he cannot enter into the Kingdome of God, John 3. A man in his natural condition can never enter into Heaven, for he is wholly carnal.
Unless a man be born again, he cannot enter into the Kingdom of God, John 3. A man in his natural condition can never enter into Heaven, for he is wholly carnal.
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That that is born of the flesh is flesh, and that that is born of the Spirit is Spirit It's carnal, and must be born again.
That that is born of the Flesh is Flesh, and that that is born of the Spirit is Spirit It's carnal, and must be born again.
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A little patching will not serve the turn. Thou must be new born, new moulded, a little mending is not sufficient:
A little patching will not serve the turn. Thou must be new born, new moulded, a little mending is not sufficient:
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A man must be a new creature, and new made.
A man must be a new creature, and new made.
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So that this is the substance of this doctrine of Christ, that if thou be no better then moral vertue,
So that this is the substance of this Doctrine of christ, that if thou be no better then moral virtue,
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or civil education can make thee;
or civil education can make thee;
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if thou hast any thing lesse then Regeneration, believe me thou canst never see heaven. There's no hope of heaven till then, till thou art born again:
if thou hast any thing less then Regeneration, believe me thou Canst never see heaven. There's no hope of heaven till then, till thou art born again:
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till then our Saviour excludes all false fancies that way. 5. The Apostles began to gather the first Church after Christs resurrection, Act. 2.23. They doe not begin to preach Christ first, his vertue and efficacie;
till then our Saviour excludes all false fancies that Way. 5. The Apostles began to gather the First Church After Christ resurrection, Act. 2.23. They do not begin to preach christ First, his virtue and efficacy;
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but first they tell them of their great sin, in crucifying the Lord of life, viz. Whom with wicked hands you have taken and crucified.
but First they tell them of their great since, in crucifying the Lord of life, viz. Whom with wicked hands you have taken and Crucified.
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But what was the end of their doing thus? It's set down v, 37. They were pricked to the heart,
But what was the end of their doing thus? It's Set down v, 37. They were pricked to the heart,
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and then they cried out, Men and brethren, what shall we do to be saved? See, this was the end of all, the humbling of them, that by declaring what they had done, they might be pricked at the heart;
and then they cried out, Men and brothers, what shall we do to be saved? See, this was the end of all, the humbling of them, that by declaring what they had done, they might be pricked At the heart;
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so that now they see if it be no better with them then for the present, it's like to go ill with them.
so that now they see if it be no better with them then for the present, it's like to go ill with them.
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This makes them cry out, What shall we doe? Then (saith Peter) repent and be Baptized,
This makes them cry out, What shall we do? Then (Says Peter) Repent and be Baptised,
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and you shall receive the gift of the Holy Ghost.
and you shall receive the gift of the Holy Ghost.
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After he had told them their own, and had brought them to their search, which is their first work,
After he had told them their own, and had brought them to their search, which is their First work,
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then comes the promise of Christ.
then comes the promise of christ.
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Observe the Apostles method in the Epistle to the Romans: which book is a perfect Catechism of the Church, which containes these three parts of Divinity, Humiliation, Just•fication, and Sanctification. See how the Apostle orders his method.
Observe the Apostles method in the Epistle to the Romans: which book is a perfect Catechism of the Church, which contains these three parts of Divinity, Humiliation, Just•fication, and Sanctification. See how the Apostle order his method.
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From the first Cap to part of the third, he treats all of the Law, and convinces both Jew and Gentile, and all of sinne.
From the First Cap to part of the third, he treats all of the Law, and convinces both Jew and Gentile, and all of sin.
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Then 3 Cap. 19. mark his Conclusion: that every mouth may be stopped.
Then 3 Cap. 19. mark his Conclusion: that every Mouth may be stopped.
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When he had stopped every mouth, cast down every strong hold which listed it self up against God:
When he had stopped every Mouth, cast down every strong hold which listed it self up against God:
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when he had laid all at Gods feet, and left them bleeding, as it were, under the knife of God,
when he had laid all At God's feet, and left them bleeding, as it were, under the knife of God,
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then comes he to Christ, Rom. 3.21. The righteousnesse of God without the Law is manifested.
then comes he to christ, Rom. 3.21. The righteousness of God without the Law is manifested.
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He had done his first businesse in humbling them, in shewing them their sins by the Law:
He had done his First business in humbling them, in showing them their Sins by the Law:
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and assoon as that was done, when every mouth was stopped, then comes he to the promise by faith in Jesus Christ to all them that believe.
and As soon as that was done, when every Mouth was stopped, then comes he to the promise by faith in jesus christ to all them that believe.
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You see then the method of the Scripture is first to conclude all under sin, and so to fit men for the promise of Jesus Christ.
You see then the method of the Scripture is First to conclude all under since, and so to fit men for the promise of jesus christ.
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Know therefore that the law is the high-way to the Gospel, the path that leads to it, that way which must be trodden in:
Know Therefore that the law is the highway to the Gospel, the path that leads to it, that Way which must be trodden in:
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we are still out of our way, till we have begun our walks in this path:
we Are still out of our Way, till we have begun our walks in this path:
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And if thou art not terrified by the Law, and the sight of thy sins, been at thy wits end as it were, weary of thy condition and bondage, thou art not in the way yet.
And if thou art not terrified by the Law, and the sighed of thy Sins, been At thy wits end as it were, weary of thy condition and bondage, thou art not in the Way yet.
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Our sowing must be in tears.
Our sowing must be in tears.
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And it is said, that in the Church Triumphant all teares shall be wiped away from our eyes. That's a promise:
And it is said, that in the Church Triumphant all tears shall be wiped away from our eyes. That's a promise:
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But is it possible that teares should be wiped from our eyes before we shed them? Shall we look to goe to heaven in a way that was never yet found out? Shall it be accounted a point of precisenesse to walk in this way,
But is it possible that tears should be wiped from our eyes before we shed them? Shall we look to go to heaven in a Way that was never yet found out? Shall it be accounted a point of preciseness to walk in this Way,
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or a soul-torturing doctrine to preach it? This is the way that all our Forefathers have both preached and gone.
or a soul-torturing Doctrine to preach it? This is the Way that all our Forefathers have both preached and gone.
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This is that time of sowing spoken of in Psal. 126.5, 6. They that sow in teares, shall reap in joy.
This is that time of sowing spoken of in Psalm 126.5, 6. They that sow in tears, shall reap in joy.
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It brings us joy in the end, to begin our sowing in teares. It waters that precious seed, and makes it bring forth joy unto us in abundance,
It brings us joy in the end, to begin our sowing in tears. It waters that precious seed, and makes it bring forth joy unto us in abundance,
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yea such as no man can take from us.
yea such as no man can take from us.
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So then having laid this point for a foundation, we now will come to the next.
So then having laid this point for a Foundation, we now will come to the next.
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That until we come to Christ, the Law layes hold of us. Till Christ come, we are shut up under the Law, kept under it.
That until we come to christ, the Law lays hold of us. Till christ come, we Are shut up under the Law, kept under it.
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And if there were nothing else in the world ro make a man weary of his condition, this were enough.
And if there were nothing Else in the world ro make a man weary of his condition, this were enough.
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Until a man hath given over himself to Christ, and renounced his own righteousnesse, he is subject to the Law, kept under it, not under grace.
Until a man hath given over himself to christ, and renounced his own righteousness, he is Subject to the Law, kept under it, not under grace.
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It brings a man only to the place where grace is. Put this therefore close to your consciences, and jumble not these two together.
It brings a man only to the place where grace is. Put this Therefore close to your Consciences, and jumble not these two together.
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First Nature cometh, and whilst you are under that, you are under the Law.
First Nature comes, and while you Are under that, you Are under the Law.
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Never think you are under the Covenant of Grace, till you believe (of which belief we shall speak more hereaftet.) Whilst you are under the Law, you are held under it:
Never think you Are under the Covenant of Grace, till you believe (of which belief we shall speak more hereaftet.) While you Are under the Law, you Are held under it:
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Whoever is under the Law, is under the curse.
Whoever is under the Law, is under the curse.
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Now that I may unfold it, and shew what a fearful thing it is to be under the Law, to be held under it (although many think it no great matter) hearken what the Apostle saith of it:
Now that I may unfold it, and show what a fearful thing it is to be under the Law, to be held under it (although many think it no great matter) harken what the Apostle Says of it:
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Cursed is every one that continueth not in all things that are written in the book of the Law to doe them, Gal. 3. Well then, art thou under the Law? then never think of being under grace at the same time:
Cursed is every one that Continueth not in all things that Are written in the book of the Law to do them, Gal. 3. Well then, art thou under the Law? then never think of being under grace At the same time:
vvn vbz d pi cst vvz xx p-acp d n2 cst vbr vvn p-acp dt n1 pp-f dt n1 pc-acp vdi pno32, np1 crd uh-av av, vb2r pns21 p-acp dt n1? av av-x vvb pp-f vbg p-acp n1 p-acp dt d n1:
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not but that we may hope to be under grace afterwards:
not but that we may hope to be under grace afterwards:
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By this Law we must be judged, and the judgment of the Law is very severe:
By this Law we must be judged, and the judgement of the Law is very severe:
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1137
It requires not onely that thou doe this or that good thing; but if thou continuest not in every thing that is written therein, it condemns thee.
It requires not only that thou do this or that good thing; but if thou Continuest not in every thing that is written therein, it condemns thee.
pn31 vvz xx j cst pns21 vdi d cc d j n1; cc-acp cs pns21 vv2 xx p-acp d n1 cst vbz vvn av, pn31 vvz pno21.
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1138
Strange conceits men have now adayes, and strange Divinity is brought forth into the world:
Strange conceits men have now adays, and strange Divinity is brought forth into the world:
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1139
That if a man does as much as lies in him, and what he is of himself able to doe? nay farther,
That if a man does as much as lies in him, and what he is of himself able to do? nay farther,
cst cs dt n1 vdz p-acp d c-acp vvz p-acp pno31, cc r-crq pns31 vbz pp-f px31 j pc-acp vdi? uh-x av-jc,
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1140
though he be a Heathen, that knows not Christ, yet if he doth the best he can;
though he be a Heathen, that knows not christ, yet if he does the best he can;
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1141
if he live honestly towards men, according to the conduct of his reason, and hath a good mind towards God, it's enough, he need not question his eternal welfare.
if he live honestly towards men, according to the conduct of his reason, and hath a good mind towards God, it's enough, he need not question his Eternal welfare.
cs pns31 vvb av-j p-acp n2, vvg p-acp dt n1 pp-f po31 n1, cc vhz dt j n1 p-acp np1, pn31|vbz av-d, pns31 vvb xx vvi po31 j n1.
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1142
A cursed and desperate Doctrine they conclude hence:
A cursed and desperate Doctrine they conclude hence:
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1143
Why (say they) may not this man be saved as well as the best? But if it be so, I ask such, What is the benefit and advantage of the Jew more then the Gentile? What is the benefit of Christ? of the Church? of Faith? of Baptism? of the Sacrament of the Lords Supper? This ground of Pelagianism, is that for which the Church abhors us:
Why (say they) may not this man be saved as well as the best? But if it be so, I ask such, What is the benefit and advantage of the Jew more then the Gentile? What is the benefit of christ? of the Church? of Faith? of Baptism? of the Sacrament of the lords Supper? This ground of Pelagianism, is that for which the Church abhors us:
c-crq (vvb pns32) vmb xx d n1 vbi vvn a-acp av c-acp dt js? p-acp cs pn31 vbb av, pns11 vvb d, q-crq vbz dt n1 cc n1 pp-f dt np1 av-dc cs dt j? q-crq vbz dt n1 pp-f np1? pp-f dt n1? pp-f n1? pp-f n1? pp-f dt n1 pp-f dt n2 n1? d n1 pp-f np1, vbz d p-acp r-crq dt n1 vvz pno12:
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when we shall undertake to bring a man to salvation without Christ: whereas if he be not under grace, under Christ, he is accursed.
when we shall undertake to bring a man to salvation without christ: whereas if he be not under grace, under christ, he is accursed.
c-crq pns12 vmb vvi pc-acp vvi dt n1 p-acp n1 p-acp np1: cs cs pns31 vbb xx p-acp n1, p-acp np1, pns31 vbz vvn.
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1145
If thou wilt be saved by the Law, it is not thy endeavour or doing; what lieth in thee that will serve the turn;
If thou wilt be saved by the Law, it is not thy endeavour or doing; what lies in thee that will serve the turn;
cs pns21 vm2 vbi vvn p-acp dt n1, pn31 vbz xx po21 n1 cc vdg; r-crq vvz p-acp pno21 cst vmb vvi dt n1;
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1146
every jot and tittle that the Law requires, must be fulfilled.
every jot and tittle that the Law requires, must be fulfilled.
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1147
What would be thine estate, if thou shouldst be examined according to the strict rigour of the Law? Not the least word or thought that is contrary to it,
What would be thine estate, if thou Shouldst be examined according to the strict rigour of the Law? Not the least word or Thought that is contrary to it,
q-crq vmd vbi po21 n1, cs pns21 vmd2 vbi vvn vvg p-acp dt j n1 pp-f dt n1? xx dt ds n1 cc n1 cst vbz j-jn p-acp pn31,
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1148
but thou must give an account for.
but thou must give an account for.
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1149
If thou standest upon thine own bottom, or lookest to be saved by thine own deeds;
If thou Standest upon thine own bottom, or Lookest to be saved by thine own Deeds;
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1150
not one vain word which thou speakest, but thou shalt be questioned for, cast, and condemned.
not one vain word which thou Speakest, but thou shalt be questioned for, cast, and condemned.
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1151
Consider then the great difference of being under Christ and grace, and of being under the law.
Consider then the great difference of being under christ and grace, and of being under the law.
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1152
When we are under Christ, we are freed from a great deal of inconvenience: we are not liable to answer for those evil things which we have committed;
When we Are under christ, we Are freed from a great deal of inconvenience: we Are not liable to answer for those evil things which we have committed;
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1153
as in that comfortable place of Ezekiel, All his iniquities that he hath done shall not be mentioned unto him.
as in that comfortable place of Ezekielem, All his iniquities that he hath done shall not be mentioned unto him.
c-acp p-acp cst j n1 pp-f np1, d po31 n2 cst pns31 vhz vdn vmb xx vbi vvn p-acp pno31.
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1154
When a man is come to forsake his old way, his evils are cast out of mind;
When a man is come to forsake his old Way, his evils Are cast out of mind;
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1155
a marvellous comfort to a Christian:
a marvellous Comfort to a Christian:
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1156
whereas if a man be not in Christ, every idle word he must be accountable for;
whereas if a man be not in christ, every idle word he must be accountable for;
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1157
if in Christ, the greatest sin he ever committed he shall not hear of.
if in christ, the greatest since he ever committed he shall not hear of.
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1158
All they that stand on Gods right hand, hear onely of the good things they have done, you have fed, cloathed, and visited me:
All they that stand on God's right hand, hear only of the good things they have done, you have fed, clothed, and visited me:
av-d pns32 cst vvb p-acp npg1 j-jn n1, vvb av-j pp-f dt j n2 pns32 vhb vdn, pn22 vhb vvn, vvn, cc vvd pno11:
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1159
But they on the left hand hear not a word mentioned concerning the good they have done, only their evil deeds are reckoned up.
But they on the left hand hear not a word mentioned Concerning the good they have done, only their evil Deeds Are reckoned up.
cc-acp pns32 p-acp dt vvd n1 vvb xx dt n1 vvd vvg dt j pns32 vhb vdn, av-j po32 j-jn n2 vbr vvn a-acp.
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1160
Now that I may declare to you the difference between the Law and the Gospel: I will difference it in three particulars.
Now that I may declare to you the difference between the Law and the Gospel: I will difference it in three particulars.
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1161
1. The law rejects any kind of obedience besides that which is thorough, sound, full, and perfect, without any touch of the flesh. It rejects all crackt payment:
1. The law rejects any kind of Obedience beside that which is thorough, found, full, and perfect, without any touch of the Flesh. It rejects all cracked payment:
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1162
it will take no clipt coyne. That obedience which hath any imperfection joyn'd with it, will not be accepted:
it will take not clipped coin. That Obedience which hath any imperfection joined with it, will not be accepted:
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1163
But here I must not speak without book. See Rom. 7.14. We know that the Law is spiritual, but I am carnal.
But Here I must not speak without book. See Rom. 7.14. We know that the Law is spiritual, but I am carnal.
cc-acp av pns11 vmb xx vvi p-acp n1. n1 np1 crd. pns12 vvb cst dt n1 vbz j, cc-acp pns11 vbm j.
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1164
And then concludes, O wretched man, &c. The Law is spiritual. What's that? We may know the meaning of it by the particle ( but ) but I am carnal. The Law is spiritual.
And then concludes, Oh wretched man, etc. The Law is spiritual. What's that? We may know the meaning of it by the particle (but) but I am carnal. The Law is spiritual.
cc av vvz, uh j n1, av dt n1 vbz j. q-crq|vbz d? pns12 vmb vvi dt n1 pp-f pn31 p-acp dt n1 (p-acp) p-acp pns11 vbm j. dt n1 vbz j.
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1165
That is, it requires that all our works be spiritual, without any carnality, or touch of the fl•sh.
That is, it requires that all our works be spiritual, without any carnality, or touch of the fl•sh.
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1166
If in any point of our obedience there be a smell of the cask, it is rejected.
If in any point of our Obedience there be a smell of the cask, it is rejected.
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1167
If the beer be never so good, yet if it have an evil smatch, it will not relish.
If the beer be never so good, yet if it have an evil smatch, it will not relish.
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1168
Let our services have this savour of the flesh, and they will not relish in Gods nostrils.
Let our services have this savour of the Flesh, and they will not relish in God's nostrils.
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1169
And thus the law is spiritual, but we are carnal. Now it is otherwise here in the state of the Gospel: Alas! we are carnal, it's true.
And thus the law is spiritual, but we Are carnal. Now it is otherwise Here in the state of the Gospel: Alas! we Are carnal, it's true.
cc av dt n1 vbz j, cc-acp pns12 vbr j. av pn31 vbz av av p-acp dt n1 pp-f dt n1: uh! pns12 vbr j, pn31|vbz j.
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1170
The Apostle himself complaines, That there is a law in his members rebelling against the law of his mind,
The Apostle himself complains, That there is a law in his members rebelling against the law of his mind,
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1171
and leading him captive, &c. Yet notwithstanding the Gospel accepts our obedience, though the Law will not.
and leading him captive, etc. Yet notwithstanding the Gospel accepts our Obedience, though the Law will not.
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1172
What's the reason of this? why, it's plain. When the Law comes, it looks for justice, it puts a strict rule to us;
What's the reason of this? why, it's plain. When the Law comes, it looks for Justice, it puts a strict Rule to us;
q-crq|vbz dt n1 pp-f d? uh-crq, pn31|vbz j. c-crq dt n1 vvz, pn31 vvz p-acp n1, pn31 vvz dt j n1 p-acp pno12;
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1173
it requires we should be compleat: But now the Gospel doth not so;
it requires we should be complete: But now the Gospel does not so;
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1174
it requires not justification of our own, but looks that being justified by Gods free grace, we should shew forth our thankfulnesse,
it requires not justification of our own, but looks that being justified by God's free grace, we should show forth our thankfulness,
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and express that we are so in heart, by our obedience to our utmost power. Here's all the strictnesse of the Gospel.
and express that we Are so in heart, by our Obedience to our utmost power. Here's all the strictness of the Gospel.
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1176
If there be a willing mind, it is accepted according to that a man hath, and not according to what a man hath not, 2 Cor. 8.12. God takes well the desires of our mind.
If there be a willing mind, it is accepted according to that a man hath, and not according to what a man hath not, 2 Cor. 8.12. God Takes well the Desires of our mind.
cs pc-acp vbi dt j n1, pn31 vbz vvn vvg p-acp d dt n1 vhz, cc xx vvg p-acp r-crq dt n1 vhz xx, crd np1 crd. np1 vvz av dt n2 pp-f po12 n1.
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This is then our blessed condition under the Gospel: it requires not perfect obedience, but thankfulness for mercies received, and a willing mind.
This is then our blessed condition under the Gospel: it requires not perfect Obedience, but thankfulness for Mercies received, and a willing mind.
d vbz av po12 j-vvn n1 p-acp dt n1: pn31 vvz xx j n1, cc-acp n1 p-acp n2 vvn, cc dt j n1.
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Suppose we cannot do what we would, that's no matter. God looks to our affections, and the willingnesse of our minds;
Suppose we cannot do what we would, that's no matter. God looks to our affections, and the willingness of our minds;
vvb pns12 vmbx vdi q-crq pns12 vmd, cst|vbz dx n1. np1 vvz p-acp po12 n2, cc dt n1 pp-f po12 n2;
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if it be according to the strength that thou hast, it is received with acceptance. Here then arises the second point of difference, and that is,
if it be according to the strength that thou hast, it is received with acceptance. Here then arises the second point of difference, and that is,
cs pn31 vbb vvg p-acp dt n1 cst pns21 vh2, pn31 vbz vvn p-acp n1. av av vvz dt ord n1 pp-f n1, cc d vbz,
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1180
2. The Law considers not what thou now hast, but what thou once hadst. If thou say, I have done my best;
2. The Law considers not what thou now haste, but what thou once Hadst. If thou say, I have done my best;
crd dt n1 vvz xx r-crq pns21 av n1, cc-acp r-crq pns21 a-acp vhd2. cs pns21 vvb, pns11 vhb vdn po11 js;
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1181
and what, would you have a man doe more then he can doe? The Law heeds not that:
and what, would you have a man do more then he can do? The Law heeds not that:
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1182
it considers not what thou doest, but what thou oughtst to do.
it considers not what thou dost, but what thou Ought to do.
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1183
It requires that thou shouldst perform obedience according to thy first strength, and that perfection once God gave thee, that all thou doest should have love for it's ground:
It requires that thou Shouldst perform Obedience according to thy First strength, and that perfection once God gave thee, that all thou dost should have love for it's ground:
pn31 vvz cst pns21 vmd2 vvi n1 vvg p-acp po21 ord n1, cc d n1 a-acp np1 vvd pno21, cst d pns21 vd2 vmd vhi n1 p-acp pn31|vbz n1:
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1184
that thou shouldst love the Lord thy God with all thy soul, mind, heart, and strength.
that thou Shouldst love the Lord thy God with all thy soul, mind, heart, and strength.
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1185
Here the Law is very imperious, like those Task-masters in Egypt, that laid burthens on the Israelites too heavy for them to bear.
Here the Law is very imperious, like those Taskmasters in Egypt, that laid burdens on the Israelites too heavy for them to bear.
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1186
They had at first materials, and then they delivered in the full tale of bricks:
They had At First materials, and then they Delivered in the full tale of bricks:
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1187
But when the straw was taken from them, they complain of the heavinesse of their burthen.
But when the straw was taken from them, they complain of the heaviness of their burden.
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1188
But what's the answer? You are idle, you are idle, you shall deliver the same tale of bricks as before. So stands the case here.
But what's the answer? You Are idle, you Are idle, you shall deliver the same tale of bricks as before. So Stands the case Here.
cc-acp q-crq|vbz dt n1? pn22 vbr j, pn22 vbr j, pn22 vmb vvi dt d n1 pp-f n2 p-acp a-acp. av vvz dt n1 av.
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1189
It's not enough to plead, Alas! if I had strength, I would doe it; but I have not strength, I cannot doe it.
It's not enough to plead, Alas! if I had strength, I would do it; but I have not strength, I cannot do it.
pn31|vbz xx av-d pc-acp vvi, uh! cs pns11 vhd n1, pns11 vmd vdi pn31; cc-acp pns11 vhb xx n1, pns11 vmbx vdi pn31.
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1190
But the Law is peremptory, you must doe it: you are compell'd by force, you shall do it.
But the Law is peremptory, you must do it: you Are compelled by force, you shall do it.
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1191
The impossibility of our fulfilling it, does not exempt us, as appeares by comparing Rom. 8.3. with Rom. 7.6.
The impossibility of our fulfilling it, does not exempt us, as appears by comparing Rom. 8.3. with Rom. 7.6.
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1192
although it be impossible, as the case stands, for the Law to be by us fulfilled,
although it be impossible, as the case Stands, for the Law to be by us fulfilled,
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1193
yet we are held under it, as appears plainly thus.
yet we Are held under it, as appears plainly thus.
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1194
If I deliver a man a stock of money whereby he may gain his own living, and be advantagious to me;
If I deliver a man a stock of money whereby he may gain his own living, and be advantageous to me;
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1195
and he spend it, and when I require mine own with increase, he tells me, True Sir, I received such a summe of money of you for this purpose,
and he spend it, and when I require mine own with increase, he tells me, True Sir, I received such a sum of money of you for this purpose,
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1196
but I have spent it, and am disinabled to pay.
but I have spent it, and am disenabled to pay.
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Will this serve the turn? will it satisfie the Creditor, or discharge the debt? No, no, the Law will have its own of him.
Will this serve the turn? will it satisfy the Creditor, or discharge the debt? No, no, the Law will have its own of him.
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If thou payest not thy due, thou must be shut up under it. It's otherwise under the Gospel:
If thou payest not thy due, thou must be shut up under it. It's otherwise under the Gospel:
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that accepts a man according to what he hath, not ▪ according to what he hath not.
that accepts a man according to what he hath, not ▪ according to what he hath not.
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And here comes in the third point.
And Here comes in the third point.
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3. Under the Gospel, although I am fallen, yet if I repent, the greatest sin that is cannot condemn me. By repentance I am safe.
3. Under the Gospel, although I am fallen, yet if I Repent, the greatest since that is cannot condemn me. By Repentance I am safe.
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Let our sins be never so great, yet if we return by repentance, God accepts us. Faith and Repentance remove all.
Let our Sins be never so great, yet if we return by Repentance, God accepts us. Faith and Repentance remove all.
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The Law knows no such thing. Look into the lawes of the Realm. If a man be indicted and convinced of Treason, Murther, or Felony;
The Law knows no such thing. Look into the laws of the Realm. If a man be indicted and convinced of Treason, Murder, or Felony;
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though this man plead, True, I have committed such an offence. but I beseech you Sir, pardon it, for I am heartily sorry for it:
though this man plead, True, I have committed such an offence. but I beseech you Sir, pardon it, for I am heartily sorry for it:
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I never did the like before, nor never will again.
I never did the like before, nor never will again.
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Though he thus repent, shall he escape? No, the rigour of the law will execute justice on him:
Though he thus Repent, shall he escape? No, the rigour of the law will execute Justice on him:
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there is no benefit had by repentance, the law will seize on him, he should have looked to it before.
there is no benefit had by Repentance, the law will seize on him, he should have looked to it before.
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If thou committest Murther, or Burglary, it's not enough to put one good deed for another;
If thou Committest Murder, or Burglary, it's not enough to put one good deed for Another;
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to say, I have done thus and thus for the King; I kept such a Fort, or I won such a Town:
to say, I have done thus and thus for the King; I kept such a Fort, or I wone such a Town:
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this will not serve thy turn, it will not save thy neck: the law takes no knowledge of any good thing done, or of any repentance. This is thy estate.
this will not serve thy turn, it will not save thy neck: the law Takes no knowledge of any good thing done, or of any Repentance. This is thy estate.
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Consider then what a case they are in that are shut up under the Law:
Consider then what a case they Are in that Are shut up under the Law:
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until a man hath faith, it admits no excuse, requires things far above thy power to perform; it will accept no repentance:
until a man hath faith, it admits no excuse, requires things Far above thy power to perform; it will accept no Repentance:
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And therefore we may well make this Conclusion in the Galathians, As many as are under the law, are under the curse, as it is written, cursed is every one that continues not in all things that are written in the book of the law to do them.
And Therefore we may well make this Conclusion in the Galatians, As many as Are under the law, Are under the curse, as it is written, cursed is every one that continues not in all things that Are written in the book of the law to do them.
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But now, where are we thus shut up? It's under sin, as the Apostle tells us.
But now, where Are we thus shut up? It's under since, as the Apostle tells us.
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For the Law discovers sin to be sin indeed: that sin by the commandement may become exceeding sinful, Rom. 7.13. The Law makes us see more of it then we did, or possible could come to have seen, Rom. 3.20. By the Law cometh the knowledge of sin:
For the Law discovers since to be since indeed: that since by the Commandment may become exceeding sinful, Rom. 7.13. The Law makes us see more of it then we did, or possible could come to have seen, Rom. 3.20. By the Law comes the knowledge of since:
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I had not known sin but by the law. Yes, peradventure I might have known Murther, Adultery, &c. to have been sins;
I had not known since but by the law. Yes, Peradventure I might have known Murder, Adultery, etc. to have been Sins;
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but to have known them to have been exceeding sinful, I could not but by the law.
but to have known them to have been exceeding sinful, I could not but by the law.
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To know what a kind of plague sin is in it self, so as not to make a game of it,
To know what a kind of plague since is in it self, so as not to make a game of it,
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or a small matter, as many usually make it; to see the uglinesse of it, I cannot without the law.
or a small matter, as many usually make it; to see the ugliness of it, I cannot without the law.
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But that we may know what sin is, and that we may see it to be exceeding sinful, I here bring you a few Considerations, which I would have you ponder on,
But that we may know what since is, and that we may see it to be exceeding sinful, I Here bring you a few Considerations, which I would have you ponder on,
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and enlarge them to your selves when you come home.
and enlarge them to your selves when you come home.
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1. Consider the basenesse of him that offends, and the excellency of him that is offended:
1. Consider the baseness of him that offends, and the excellency of him that is offended:
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You shall never know what sin is without this twofold Consideration: lay them together, and it will make sin out of measure sinful.
You shall never know what since is without this twofold Consideration: lay them together, and it will make since out of measure sinful.
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See in David, The drunkards made songs and ballads of him He aggravates the indignity offered him, in that he was their King,
See in David, The drunkards made songs and ballads of him He aggravates the indignity offered him, in that he was their King,
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yet that those wretched and filthy beasts the drunkards made songs of him.
yet that those wretched and filthy beasts the drunkards made songs of him.
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See it likewise in Job, Cap. 29. when he had declared unto them in what glory he once was, that he was a King and Prince in the Countrey.
See it likewise in Job, Cap. 29. when he had declared unto them in what glory he once was, that he was a King and Prince in the Country.
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Then see Cap. 20. They that are younger then me have me in derision, whose fathers I would have disdain'd to have set with the dogs of my flock. He aggravates the offence.
Then see Cap. 20. They that Are younger then me have me in derision, whose Father's I would have disdained to have Set with the Dogs of my flock. He aggravates the offence.
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First, from the dignity of the person wronged, a King, and a Prince.
First, from the dignity of the person wronged, a King, and a Prince.
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Then from the baseness and vileness of those who derided him, They were such as were younger then he, such as whose fathers he would have disdain'd to have set with the dogs of his flocks.
Then from the baseness and vileness of those who derided him, They were such as were younger then he, such as whose Father's he would have disdained to have Set with the Dogs of his flocks.
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A great indignity, and mightily aggravated by these circumstances, that a King should be abased by such vile persons.
A great indignity, and mightily aggravated by these Circumstances, that a King should be abased by such vile Persons.
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Now some proportion there might be between David and the drunkards, Job and these men ;
Now Some proportion there might be between David and the drunkards, Job and these men;
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but between thee and God what proportion can there be? Who art thou therefore that darest set thy self in opposition and rebellion against God? What, a base worm that crawleth on the earth, dust and ashes,
but between thee and God what proportion can there be? Who art thou Therefore that Darest Set thy self in opposition and rebellion against God? What, a base worm that crawl on the earth, dust and Ashes,
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and yet darest thou thy Maker? Dost thou (saith God) lift thy self up against him before whom all the powers of Heaven do tremble? whom the Angels do adore? Exaltest thou thy self against him who inhabiteth Eternity? What, oppose thy self, a base creature, to Almighty God thy Creator? Consider this,
and yet Darest thou thy Maker? Dost thou (Says God) lift thy self up against him before whom all the Powers of Heaven do tremble? whom the Angels do adore? Exaltest thou thy self against him who Inhabiteth Eternity? What, oppose thy self, a base creature, to Almighty God thy Creator? Consider this,
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and let the basenesse of the delinquent, and the Majesty and Glory of that God against whom he offends, be the first aggravation of sin,
and let the baseness of the delinquent, and the Majesty and Glory of that God against whom he offends, be the First aggravation of since,
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and thou shalt find sin out of measure sinful.
and thou shalt find since out of measure sinful.
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2. Consider the smalnesse of the Motives, and the littlenesse of the inducements that perswade thee so vile a creature, to set thy self against so glorious a God.
2. Consider the smallness of the Motives, and the littleness of the inducements that persuade thee so vile a creature, to Set thy self against so glorious a God.
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If it were great matters set thee a work, as the saving of thy life, it were somewhat:
If it were great matters Set thee a work, as the Saving of thy life, it were somewhat:
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But see how small and little a thing does usually draw thee to sin. A little profit it may be, or pleasure:
But see how small and little a thing does usually draw thee to since. A little profit it may be, or pleasure:
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It may be neither of these, or not so much. When thou breathest out oaths, and belchest out fearful blasphemies against God;
It may be neither of these, or not so much. When thou breathest out Oaths, and belchest out fearful Blasphemies against God;
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when thou rendest and tearest his dreadful and terrible name:
when thou rendest and tearest his dreadful and terrible name:
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what makes such a base and vile villain as thou thus to fly in Gods face? Is there any profit or delight in breathing forth blasphemies? Profit thou canst take none,
what makes such a base and vile villain as thou thus to fly in God's face? Is there any profit or delight in breathing forth Blasphemies? Profit thou Canst take none,
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and if thou take pleasure in it, then the Devil is in thee: yea then thou art worse then the Devil himself.
and if thou take pleasure in it, then the devil is in thee: yea then thou art Worse then the devil himself.
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This is the second Consideration which may make us to see the vilenesse of sin, and abhor our selves for it:
This is the second Consideration which may make us to see the vileness of since, and abhor our selves for it:
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to wit, the slenderness of the temptations, and smalnesse of the motives to it.
to wit, the slenderness of the temptations, and smallness of the motives to it.
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3. Adde what strong helps and meanes God hath given thee to keep thee from sin.
3. Add what strong helps and means God hath given thee to keep thee from since.
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As, I say, thou shouldst consider the basenesse of the delinquent, the glory of the offended, the mean motives which cause so base a creature to do so vile an act;
As, I say, thou Shouldst Consider the baseness of the delinquent, the glory of the offended, the mean motives which cause so base a creature to do so vile an act;
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so also consider the great means God hath given thee to keep thee from sin.
so also Consider the great means God hath given thee to keep thee from since.
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He hath given thee his Word, and this will greatly aggravate thy sins, to sin against his word, Gen. 3.11.
He hath given thee his Word, and this will greatly aggravate thy Sins, to sin against his word, Gen. 3.11.
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When God convinces Adam, he proceeds thus with him:
When God convinces Adam, he proceeds thus with him:
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Hast thou (saith he) eaten of the tree whereof I commanded thee that thou shouldst not eat? What, hast thou done it,
Hast thou (Says he) eaten of the tree whereof I commanded thee that thou Shouldst not eat? What, hast thou done it,
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as if thou wouldst do it on purpose to cross God? God hath given thee an express command to the contrary,
as if thou Wouldst do it on purpose to cross God? God hath given thee an express command to the contrary,
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and yet hast thou done this? Hast thou so often heard the Law, and pray'd, Lord have mercy on me,
and yet hast thou done this? Hast thou so often herd the Law, and prayed, Lord have mercy on me,
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and incline my heart to keep this law, and yet wilt thou lye, swear, commit adultery,
and incline my heart to keep this law, and yet wilt thou lie, swear, commit adultery,
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and deal falsly, and that contrary to the command of God, obstinately disobey him?
and deal falsely, and that contrary to the command of God, obstinately disobey him?
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Now God hath not onely given this great meanes of his Word and Commandement, but great grace too.
Now God hath not only given this great means of his Word and Commandment, but great grace too.
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Where understand that there is not onely final grace, but degrees of grace:
Where understand that there is not only final grace, but Degrees of grace:
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else the Apostle would not have said, receiv'd not the grace of the Lord Jesus Christ in vain.
Else the Apostle would not have said, received not the grace of the Lord jesus christ in vain.
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Consider then how much grace thou hast received in vain.
Consider then how much grace thou hast received in vain.
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How many motions to good hast thou rejected? Perhaps thy heart is touched at this Sermon,
How many motions to good hast thou rejected? Perhaps thy heart is touched At this Sermon,
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though it is not my tongue, nor the tongue of the most elegant in the world that can touch the heart,
though it is not my tongue, nor the tongue of the most elegant in the world that can touch the heart,
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but the Spirit that comes along with his word.
but the Spirit that comes along with his word.
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Now when thou findest wirh the Word a Spirit to goe with it ▪ it is a grace.
Now when thou Findest with the Word a Spirit to go with it ▪ it is a grace.
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If thy conscience be enlightned, and thy duty revealed to thee, so that it tels thee what thou art, what thou oughtst to doe,
If thy conscience be enlightened, and thy duty revealed to thee, so that it tells thee what thou art, what thou Ought to do,
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and not to doe, it is a grace.
and not to do, it is a grace.
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Now if for all this thou blindly runnest through, and art never the better, but obstinately settest thy self against God,
Now if for all this thou blindly runnest through, and art never the better, but obstinately settest thy self against God,
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and doest many things which others that have not received the same grace would not have done, know then that thou receivest this grace in vain, and thy case is lamentable.
and dost many things which Others that have not received the same grace would not have done, know then that thou receivest this grace in vain, and thy case is lamentable.
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4. Consider Gods great goodnesse towards thee. 1. First, his goodnesse in himself.
4. Consider God's great Goodness towards thee. 1. First, his Goodness in himself.
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There's nothing but goodnesse, infinite goodnesse in him, and canst thou find in thy heart to sin against so good a God? To offend and wrong a good disposition'd person, one of a sweet nature and affection, it aggravates the fault, 'tis pity to wrong or hurt such a one as injures no body.
There's nothing but Goodness, infinite Goodness in him, and Canst thou find in thy heart to sin against so good a God? To offend and wrong a good dispositioned person, one of a sweet nature and affection, it aggravates the fault, it's pity to wrong or hurt such a one as injures no body.
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Now such a one is God, a good good, infinite in goodness, rich in mercy, very goodnesse it self;
Now such a one is God, a good good, infinite in Goodness, rich in mercy, very Goodness it self;
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and therefore it must needs aggravate the foulnesse of sin to sin against him: But now he is not onely thus in himself, but
and Therefore it must needs aggravate the foulness of since to sin against him: But now he is not only thus in himself, but
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2. Secondly, He's good to thee, Rom. 2. Despisest thou the riches of his goodness and forbearance ? &c. What hast thou that thou hast not received from his bountiful hand? Consider of this,
2. Secondly, He's good to thee, Rom. 2. Despisest thou the riches of his Goodness and forbearance? etc. What hast thou that thou hast not received from his bountiful hand? Consider of this,
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and let this be a meanes to draw thee off from thy sinfulnesse.
and let this be a means to draw thee off from thy sinfulness.
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When David had greatly sinned against God, and when God bring• his murther home to him, he pleads thus with him:
When David had greatly sinned against God, and when God bring• his murder home to him, he pleads thus with him:
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When thou wert nothing in thine own eyes, I brought thee (saith God) to the Kingdome, I took thee from the sheepfold,
When thou Wertenberg nothing in thine own eyes, I brought thee (Says God) to the Kingdom, I took thee from the sheepfold,
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and exalted thee, and brought thee to a plentiful house.
and exalted thee, and brought thee to a plentiful house.
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And may not God say the like to us? and doe you thus requite the Lord O you foolish people and unwise, that the more his mercy and goodnesse is to you, the higher your sins should be against him?
And may not God say the like to us? and do you thus requite the Lord Oh you foolish people and unwise, that the more his mercy and Goodness is to you, the higher your Sins should be against him?
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5. Besides, Consider more then all this, we have the examples of good men before our eyes.
5. Beside, Consider more then all this, we have the Examples of good men before our eyes.
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God commands us not what we cannot doe:
God commands us not what we cannot do:
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If God had not set some before our eyes that walk in his wayes, and doe his will,
If God had not Set Some before our eyes that walk in his ways, and do his will,
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then we might say that these are precepts that none can perform:
then we might say that these Are Precepts that none can perform:
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But we have patterns, of whom we may say, such a man I never knew to lye, such a one never to swear,
But we have patterns, of whom we may say, such a man I never knew to lie, such a one never to swear,
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and this should be a means to preserve us from sinning, Heb. 11. Noah was a good man,
and this should be a means to preserve us from sinning, Hebrew 11. Noah was a good man,
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and being moved with fear, set not at nought the threatning of God, but built the Ark, and thereby condemned the world.
and being moved with Fear, Set not At nought the threatening of God, but built the Ark, and thereby condemned the world.
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His example condemned the world, in that they followed it not, although it were so good,
His Exampl condemned the world, in that they followed it not, although it were so good,
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but continued in their great sins.
but continued in their great Sins.
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So, art thou a wicked deboist person? there is no good man but shall condemn thee by his example.
So, art thou a wicked deboist person? there is no good man but shall condemn thee by his Exampl.
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It's a great crime in the land of uprightnesse to doe wickedly: to be profane, when the righteous by their blamelesse lives may teach thee otherwise.
It's a great crime in the land of uprightness to do wickedly: to be profane, when the righteous by their blameless lives may teach thee otherwise.
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6. And lastly, Adde to all the consideration of the multitude and weight of thy sins.
6. And lastly, Add to all the consideration of the multitude and weight of thy Sins.
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Hadst thou sinned but once or twice, or in this or that, it were somewhat tolerable.
Hadst thou sinned but once or twice, or in this or that, it were somewhat tolerable.
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But thy sins are great and many: they are heavy, and thou continually encreasest their weight, and addest to their number. Jer. 5.6.
But thy Sins Are great and many: they Are heavy, and thou continually increasest their weight, and addest to their number. Jer. 5.6.
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A lyon out of the forrest shall slay them, and a wolf of the evening shall spoile them, a leopard shall watch over their Cities,
A Lion out of the forest shall slay them, and a wolf of the evening shall spoil them, a leopard shall watch over their Cities,
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and every one that goeth out thence shall be torn in pieces. Why? Because their transgressions are many, and their back-slidings are encreased.
and every one that Goes out thence shall be torn in Pieces. Why? Because their transgressions Are many, and their backslidings Are increased.
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If thou hadst committed but two, or three, or four sins, thou mightst have hope of pardon;
If thou Hadst committed but two, or three, or four Sins, thou Mightest have hope of pardon;
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but when thou shalt never have done with thy God, but wilt be still encreasing, still multiplying thy sins, How can I pardon thee ? (Thus David sets out his own sins in their weight and number, Psal. 38.4.) Mine iniquities are gone over my head,
but when thou shalt never have done with thy God, but wilt be still increasing, still multiplying thy Sins, How can I pardon thee? (Thus David sets out his own Sins in their weight and number, Psalm 38.4.) Mine iniquities Are gone over my head,
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as an heavy burthen they are too heavy for me. The continual multiplying of them adds to their heap both in number and weight.
as an heavy burden they Are too heavy for me. The continual multiplying of them adds to their heap both in number and weight.
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Thus I have shew'd you what the Law does in respect of sin, the benefit of being under the Law, that it makes sin appear in its own colours,
Thus I have showed you what the Law does in respect of since, the benefit of being under the Law, that it makes since appear in its own colours,
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and sets it forth to be, as indeed it is, exceeding sinful. But the Law does not yet leave sin, nor let it scape thus:
and sets it forth to be, as indeed it is, exceeding sinful. But the Law does not yet leave since, nor let it escape thus:
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But as the Law discovers our sinfulnesse and accursednesse by sin, its wretchednesse and mans misery by it, till his blessednesse comes from the hands of his Jesus,
But as the Law discovers our sinfulness and accursedness by since, its wretchedness and men misery by it, till his blessedness comes from the hands of his jesus,
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so it layes down the miserable estate befalls him for it.
so it lays down the miserable estate befalls him for it.
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If he will not spare God with his sins, God will not spare him with his plagues.
If he will not spare God with his Sins, God will not spare him with his plagues.
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Let us consider of this accursednesse sin brings on us:
Let us Consider of this accursedness since brings on us:
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God will not let us go so, but as long as we are under the Law, we are under the curse;
God will not let us go so, but as long as we Are under the Law, we Are under the curse;
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and till we are in Christ, we can expect nothing but that which should come from the hand of a provoked God.
and till we Are in christ, we can expect nothing but that which should come from the hand of a provoked God.
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Assure thy self, thou th•t pleasest thy self in thy abominations, that God will not take this at thine hands that by so base a creature as thou art,
Assure thy self, thou th•t pleasest thy self in thy abominations, that God will not take this At thine hands that by so base a creature as thou art,
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so vile a thing as sin is should be committed against him.
so vile a thing as since is should be committed against him.
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But of the woful eff•cts of sin, which is Gods wrath, we will speak the next time.
But of the woeful eff•cts of since, which is God's wrath, we will speak the next time.
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LAM. 5.16. Woe unto us that we have sinned.
LAM. 5.16. Woe unto us that we have sinned.
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I Declared unto you heretofore what we are to consider in the state of a natural man, a man that is not new fashioned, new moulded, a man that is not cut off from his own stock, a man that is not ingrafted into Christ, he is the son of sin, he is the son of death.
I Declared unto you heretofore what we Are to Consider in the state of a natural man, a man that is not new fashioned, new moulded, a man that is not Cut off from his own stock, a man that is not ingrafted into christ, he is the son of since, he is the son of death.
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First I shew'd you his sinfulnesse, and now Secondly I shall shew you his accursednesse, that which follows necessarily upon sin unrepented of.
First I showed you his sinfulness, and now Secondly I shall show you his accursedness, that which follows necessarily upon since unrepented of.
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I declared before what the nature of sin is:
I declared before what the nature of since is:
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And now I come to shew what the dreadful effects of sin are, the cause, the consequence that follows upon sin,
And now I come to show what the dreadful effects of since Are, the cause, the consequence that follows upon since,
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and that is woe and misery, Woe unto us that we have sinned. A woe is a short word, but there lieth much in it.
and that is woe and misery, Woe unto us that we have sinned. A woe is a short word, but there lies much in it.
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Doct. Woe and anguish must follow him that continueth sinning against God.
Doct. Woe and anguish must follow him that Continueth sinning against God.
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And when we hear this from the Ministers of God, it is as if we heard that Angel, Rev. 8.13. flying through the midst of heaven, denouncing, Woe, woe, woe to the inhabitants of the earth.
And when we hear this from the Ministers of God, it is as if we herd that Angel, Rev. 8.13. flying through the midst of heaven, denouncing, Woe, woe, woe to the inhabitants of the earth.
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The Ministers of God are his Angels;
The Ministers of God Are his Angels;
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and the same that I now deliver to you, if an Angel should now come from Heaven, he would deliver no other thing.
and the same that I now deliver to you, if an Angel should now come from Heaven, he would deliver no other thing.
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Therefore consider that it is a voice from Heaven, that this woe, woe, woe, shall rest upon the heads, upon the bodies and soules of all them that will not yeild unto God, that will not stoop to him, that will be their own masters,
Therefore Consider that it is a voice from Heaven, that this woe, woe, woe, shall rest upon the Heads, upon the bodies and Souls of all them that will not yield unto God, that will not stoop to him, that will be their own Masters,
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and stand it out against him: woe, woe, woe unto them all. Woe unto us. It's the voice of the Church in general, not of one man;
and stand it out against him: woe, woe, woe unto them all. Woe unto us. It's the voice of the Church in general, not of one man;
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but woe unto us that we have sinned.
but woe unto us that we have sinned.
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That I may now declare unto you what these woes are, note by the way that I speak not to any particular man,
That I may now declare unto you what these woes Are, note by the Way that I speak not to any particular man,
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but to every man in general. It is not for me to make particular application, doe you doe that your selves:
but to every man in general. It is not for me to make particular application, do you do that your selves:
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We are all children of wrath by nature:
We Are all children of wrath by nature:
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In our natural condition we are all alike, we are all of one kind, and every kind generates its own kind:
In our natural condition we Are all alike, we Are all of one kind, and every kind generates its own kind:
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'Tis an hereditary condition, and till the Son make us free, we are all subject to this woe.
It's an hereditary condition, and till the Son make us free, we Are all Subject to this woe.
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By nature we are all children of wrath as well as others, Eph. 2.3.
By nature we Are all children of wrath as well as Others, Ephesians 2.3.
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Now that I may not speak of these woes in general, I have shew'd how two woes are past, and a third woe is coming. God proceeds punctually with us.
Now that I may not speak of these woes in general, I have showed how two woes Are past, and a third woe is coming. God proceeds punctually with us.
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And are not our proceedings in Judiciary Courts after this manner? The Judge when he pronounceth sentence, doth particularize the matter:
And Are not our proceedings in Judiciary Courts After this manner? The Judge when he pronounceth sentence, does particularise the matter:
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Thou shalt return to the place from whence thou camest, thou shalt have thy bolts knockt off, thou shalt be drawn to the place of execution, thou shalt be hanged, thou shalt be cut down, and quartered ; and so he goes on.
Thou shalt return to the place from whence thou camest, thou shalt have thy bolts knocked off, thou shalt be drawn to the place of execution, thou shalt be hanged, thou shalt be Cut down, and quartered; and so he Goes on.
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And this is that which is the witnesse of Justice.
And this is that which is the witness of justice.
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Thus is it here, the Spirit of God thinks it not enough to say barely, the state of a sinner is a woful estate;
Thus is it Here, the Spirit of God thinks it not enough to say barely, the state of a sinner is a woeful estate;
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but the woes are punctually number'd, and this shall be my practice. Now 1. The first thing that followeth after sin is this:
but the woes Are punctually numbered, and this shall be my practice. Now 1. The First thing that follows After since is this:
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After the committing of sin, there cometh such a condition into the soul that it is defiled, polluted, and becometh abominable.
After the committing of since, there comes such a condition into the soul that it is defiled, polluted, and Becometh abominable.
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And this is the first woe. 2. The soul being thus defiled and abominable, God loaths it ;
And this is the First woe. 2. The soul being thus defiled and abominable, God Loathes it;
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for God cannot endure to dwell in a filthy and stinking carrion-soul, he startles as it were,
for God cannot endure to dwell in a filthy and stinking carrion-soul, he startles as it were,
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and seems afraid to come near it, he forsakes it, and cannot endure it. And that's the second woe:
and seems afraid to come near it, he forsakes it, and cannot endure it. And that's the second woe:
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First sin defiles it, then God departs from it, there must be a divorce.
First since defiles it, then God departs from it, there must be a divorce.
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3. When God is departed from the soul, then the Devil enters in, he presently comes in and takes up the room, there will be no emptinesse or vacuum. And this is a fearful woe indeed:
3. When God is departed from the soul, then the devil enters in, he presently comes in and Takes up the room, there will be no emptiness or vacuum. And this is a fearful woe indeed:
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for as soon as God is departed from a man, he is left to the guidance of the Devil, his own flesh, and the world.
for as soon as God is departed from a man, he is left to the guidance of the devil, his own Flesh, and the world.
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There will be no emptinesse in the heart: no sooner God departs, but these step in and take Gods place.
There will be no emptiness in the heart: no sooner God departs, but these step in and take God's place.
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4. Then in the fourth place, after all this is done, comes sin and cries for its w•ges, which is death.
4. Then in the fourth place, After all this is done, comes since and cries for its w•ges, which is death.
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That terrible death which comprehends in it all that beadroll of curses which are written in the Book of God;
That terrible death which comprehends in it all that beadroll of curses which Are written in the Book of God;
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and not onely those ▪ but the curses also which are not written, Deut. 28. which are so many that they cannot be written.
and not only those ▪ but the curses also which Are not written, Deuteronomy 28. which Are so many that they cannot be written.
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Though the Book of God be a compleat Book, and the Law of God a perfect Law,
Though the Book of God be a complete Book, and the Law of God a perfect Law,
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yet here they come short, and are imperfect:
yet Here they come short, and Are imperfect:
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For the curses not written shall light upon him, which are so many as pen and ink cannot set down,
For the curses not written shall Light upon him, which Are so many as pen and ink cannot Set down,
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nay, the very pen of God cannot expresse them, so many are the calamities and sorrows that shall light upon the soul of every sinful man.
nay, the very pen of God cannot express them, so many Are the calamities and sorrows that shall Light upon the soul of every sinful man.
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Now let us take these woes in pieces one after another. 1. The first woe is the polluting and defiling of the soul by sin.
Now let us take these woes in Pieces one After Another. 1. The First woe is the polluting and defiling of the soul by since.
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A thing it may be that we little think of;
A thing it may be that we little think of;
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but if God once open our eyes, and shew us what a black soul we have within us,
but if God once open our eyes, and show us what a black soul we have within us,
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and that every sin, every lustful thought, every covetous act, every sin sets a new spot and stain upon the soul,
and that every since, every lustful Thought, every covetous act, every since sets a new spot and stain upon the soul,
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and tumbles it into a new puddle of filth, then we shall see it, and not till then;
and tumbles it into a new puddle of filth, then we shall see it, and not till then;
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for our eyes are carnal, and we cannot see this.
for our eyes Are carnal, and we cannot see this.
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If once we did but see our hateful & abominable spots, that every sin tumbles us afresh into the mire:
If once we did but see our hateful & abominable spots, that every since tumbles us afresh into the mire:
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did we see what a black Devil we have within us, we would hate and abhor our selves as Job did.
did we see what a black devil we have within us, we would hate and abhor our selves as Job did.
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It would be so foul a sight, that it would make us out of our wits as it were, to behold it.
It would be so foul a sighed, that it would make us out of our wits as it were, to behold it.
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A man that is but natural, cannot imagine what a black Devil there is within him:
A man that is but natural, cannot imagine what a black devil there is within him:
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But though he seeth it not, yet he that hath eyes like a flame of fire, Rev. 1.14 seeth our stains and spots.
But though he sees it not, yet he that hath eyes like a flame of fire, Rev. 1.14 sees our stains and spots.
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Our Saviour shewes the filthinesse of the heart by that which proceeds out of the mouth, Mat. 15.18. Those things which proceed out of the mouth, come from the heart.
Our Saviour shows the filthiness of the heart by that which proceeds out of the Mouth, Mathew 15.18. Those things which proceed out of the Mouth, come from the heart.
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And v. 19. Out of the heart proceed evil thoughts, &c. Observe. Of all evils we account evil thoughts the least.
And v. 19. Out of the heart proceed evil thoughts, etc. Observe. Of all evils we account evil thoughts the least.
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This we think strange, what, thoughts defile a man? what, so light a matter as a thought? Can they make any impression? Yes,
This we think strange, what, thoughts defile a man? what, so Light a matter as a Thought? Can they make any impression? Yes,
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and defile a man too, leaving such a spot behind them, which nothing but the hot blood of Christ can wash away.
and defile a man too, leaving such a spot behind them, which nothing but the hight blood of christ can wash away.
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So many evil thoughts, so many blasphemies, so many filthy things come from the heart, every one being a new defilement and pollution, that a man is made so nasty by it and filthy, that he cannot believe that it is so bad with him as indeed it is.
So many evil thoughts, so many Blasphemies, so many filthy things come from the heart, every one being a new defilement and pollution, that a man is made so nasty by it and filthy, that he cannot believe that it is so bad with him as indeed it is.
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The Apostle having shewn the Corinthians their former life, and exhorted them against it, 1 Cor. 6. goes on cap. 7. v. 1. Let us cleanse our selves from all filthinesse of the flesh and spirit.
The Apostle having shown the Corinthians their former life, and exhorted them against it, 1 Cor. 6. Goes on cap. 7. v. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit.
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Mark then, there is a double filthinesse, a filthinesse of the flesh, and a filthinesse of the spirit.
Mark then, there is a double filthiness, a filthiness of the Flesh, and a filthiness of the Spirit.
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The filthinesse of the flesh, that every one acknowledgeth to be filthy carnality, Fornication, and Adultery, &c. These bestial lusts every one knowes to be unclean.
The filthiness of the Flesh, that every one acknowledgeth to be filthy carnality, Fornication, and Adultery, etc. These bestial Lustiest every one knows to be unclean.
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But then there is a filth of the Spirit too, and such are evil thoughts. They are the filth of the Spirit.
But then there is a filth of the Spirit too, and such Are evil thoughts. They Are the filth of the Spirit.
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Corruptio optimi est pessima. The corruption which cleaves to the best thing is worst. The soul is the Best thing, the most noble thing;
corruption Optimi est pessima. The corruption which cleaves to the best thing is worst. The soul is the Best thing, the most noble thing;
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the filthinesse which cleaves to it therefore must needs be the greatest. Fleshly filthiness, as Adultery, is filthy;
the filthiness which cleaves to it Therefore must needs be the greatest. Fleshly filthiness, as Adultery, is filthy;
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but contemplative Adultery, to dwell thereon, is worse:
but contemplative Adultery, to dwell thereon, is Worse:
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however such a man may be pure from the filth of the flesh, yet if he delight himself in filthy thoughts, his spirit is abominable in the sight of God:
however such a man may be pure from the filth of the Flesh, yet if he delight himself in filthy thoughts, his Spirit is abominable in the sighed of God:
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there is a stain by every one of thy impure thoughts left behind.
there is a stain by every one of thy impure thoughts left behind.
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However an actual sin be far greater then the sin of a thought, yet if that be but once committed,
However an actual since be Far greater then the since of a Thought, yet if that be but once committed,
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and these are frequently in thee;
and these Are frequently in thee;
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if thou alway lie tumbling in the suds of thy filthy thoughts, thy continuing therein makes thy sin more abominable then Davids outward act which he but once committed.
if thou always lie tumbling in the suds of thy filthy thoughts, thy Continuing therein makes thy since more abominable then Davids outward act which he but once committed.
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So that we see there is a filthinesse of the spirit as well as the flesh. In James 1.21. we have a word sets out the filthinesse of it, which is ( Superfluity.) Lay apart (saith he) all filthinesse and superfluity of naughtinesse.
So that we see there is a filthiness of the Spirit as well as the Flesh. In James 1.21. we have a word sets out the filthiness of it, which is (Superfluity.) Lay apart (Says he) all filthiness and superfluity of naughtiness.
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First, it's expressed by the name of filthinesse, •hewing there's nothing so defiles a man as sin.
First, it's expressed by the name of filthiness, •hewing there's nothing so defiles a man as since.
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Then 'tis call'd superfluity of naughtinesse:
Then it's called superfluity of naughtiness:
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But what, is there any naughtinesse to be born with? and what exceeds that, is it superfluity? No, that's not the meaning of the place.
But what, is there any naughtiness to be born with? and what exceeds that, is it superfluity? No, that's not the meaning of the place.
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By superfluity, is meant the excrements of sin : Excrements are the refuse of meat when the good nourishment is taken away from it.
By superfluity, is meant the excrements of since: Excrements Are the refuse of meat when the good nourishment is taken away from it.
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And 'tis as if the Apostle had said, Lay aside filthy, nasty, or excrementitious sin.
And it's as if the Apostle had said, Lay aside filthy, nasty, or excrementitious since.
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The word was used in the Ceremonies of the Jewes, and thereby we may see what was taught concerning sin, Deut. 23.12, 13. Thou shalt have a place without the camp whither thou shalt goe, &c. Though the comparison be homely,
The word was used in the Ceremonies of the Jews, and thereby we may see what was taught Concerning since, Deuteronomy 23.12, 13. Thou shalt have a place without the camp whither thou shalt go, etc. Though the comparison be homely,
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yet it shews the filthinesse of the sin, that it is as a very excrement.
yet it shows the filthiness of the since, that it is as a very excrement.
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Thou shalt have a paddle, and it shall be that when thou wilt ease thy self, thou shalt dig therewith, &c. and thou shal• cover that which cometh from thee.
Thou shalt have a paddle, and it shall be that when thou wilt ease thy self, thou shalt dig therewith, etc. and thou shal• cover that which comes from thee.
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But what, did God care for these things? No, it was to teach them a higher matter: As the reason following implies.
But what, did God care for these things? No, it was to teach them a higher matter: As the reason following Implies.
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For the Lord thy God walketh in the midst of the Camp.
For the Lord thy God walks in the midst of the Camp.
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God would thereby shew them, that those things at which every man stoppeth his nose, are not so filthy to man, as sin is unto God.
God would thereby show them, that those things At which every man stoppeth his nose, Are not so filthy to man, as since is unto God.
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So that you see how the case stands with a sinful man: sin defiles him, it pollutes him.
So that you see how the case Stands with a sinful man: since defiles him, it pollutes him.
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2. And then in the next place, It makes Gods soul to hate and abhor him.
2. And then in the next place, It makes God's soul to hate and abhor him.
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It's true, some sins there are that every man imagineth to be shameful and filthy; but we see all sin is so to God, 'tis fil•hinesse of flesh and spirit.
It's true, Some Sins there Are that every man imagineth to be shameful and filthy; but we see all since is so to God, it's fil•hinesse of Flesh and Spirit.
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A man may hate carnality, fleshly filthinesse;
A man may hate carnality, fleshly filthiness;
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peradventure also he may hate covetousnesse, but pride and prodigality that he may get (as he thinks) credit by, that he cannot maintain the reputation of a Gentleman without them.
Peradventure also he may hate covetousness, but pride and prodigality that he may get (as he thinks) credit by, that he cannot maintain the reputation of a Gentleman without them.
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A miserable thing, that a man should account that a garnish of the soule, which doth defile and pollute it.
A miserable thing, that a man should account that a garnish of the soul, which does defile and pollute it.
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If a man should take the excrements of a beast to adorn himself, would not we think him an ass? Well,
If a man should take the excrements of a beast to adorn himself, would not we think him an Ass? Well,
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when we thus defile our selves by sin, God cannot endure us, he is forced to turn from us, he abhors us: And that's the next woe.
when we thus defile our selves by since, God cannot endure us, he is forced to turn from us, he abhors us: And that's the next woe.
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2. When thou hast made thy self such a black soul, such a dunghill, such a sty,
2. When thou hast made thy self such a black soul, such a dunghill, such a sty,
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then God must be gone, he cannot endure to dwell there:
then God must be gone, he cannot endure to dwell there:
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It stands not with his honour, and with the purity of his nature to dwell in such a polluted heart, there must now be a divorce:
It Stands not with his honour, and with the purity of his nature to dwell in such a polluted heart, there must now be a divorce:
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Holinesse becomes his house for ever. His delight is in the Saints. He is King of the Saints, he will not be in a sty:
Holiness becomes his house for ever. His delight is in the Saints. He is King of the Saints, he will not be in a sty:
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When thou hast thus polluted and defiled thy soul, God and thee must presently part: God puts thee off, and thou puttest God off too.
When thou hast thus polluted and defiled thy soul, God and thee must presently part: God puts thee off, and thou puttest God off too.
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We read in that place before alledged, Eph. 2 12· that before they knew Christ, they were without God in the world, &c. Atheists, NONLATINALPHABET.
We read in that place before alleged, Ephesians 2 12· that before they knew christ, they were without God in the world, etc. Atheists,.
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And in cap. 4. v. 18. Having your understanding darkned, and being alienated from the life of God through the ignorance that is in them.
And in cap. 4. v. 18. Having your understanding darkened, and being alienated from the life of God through the ignorance that is in them.
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The presence of God is the life of our soules;
The presence of God is the life of our Souls;
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and we having through sin and ignorance banish't God, we become strangers until the time of our ingrafting into Christ;
and we having through since and ignorance banished God, we become Strangers until the time of our engrafting into christ;
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we are aliens to the life of God: whereupon comes a mutual kind of abhorring one another.
we Are aliens to the life of God: whereupon comes a mutual kind of abhorring one Another.
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God abhors us, and we vile and filthy wretches abhor God again.
God abhors us, and we vile and filthy wretches abhor God again.
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There is enmity betwixt God and us, and between all that belongs to God, and all that belongs to us.
There is enmity betwixt God and us, and between all that belongs to God, and all that belongs to us.
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There's an enmity betwixt God and us, and observe the expression of it, Levit. 26.15.
There's an enmity betwixt God and us, and observe the expression of it, Levit. 26.15.
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If you shall despise my statutes, or if your soules shall abhor my judgments, so that you will not doe my commandements, &c. See here how we begin to abhor God,
If you shall despise my statutes, or if your Souls shall abhor my Judgments, so that you will not do my Commandments, etc. See Here how we begin to abhor God,
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and then for judgment on such persons, v. 30. My soul shall abhor you. We are not behind hand with God in this abhorring, Zach. 11.8. My soul loathed them, and their soul abhorred me.
and then for judgement on such Persons, v. 30. My soul shall abhor you. We Are not behind hand with God in this abhorring, Zach 11.8. My soul loathed them, and their soul abhorred me.
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When we begin to abhor God, Gods soul also abhors us.
When we begin to abhor God, God's soul also abhors us.
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When a man hath such a polluted soul, he becomes NONLATINALPHABET, a hater of God, and hated of him.
When a man hath such a polluted soul, he becomes, a hater of God, and hated of him.
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When thou hast such a stinking soul, God must needs loath it, as a most loathsome thing;
When thou hast such a stinking soul, God must needs loath it, as a most loathsome thing;
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and so thou art not behind God neither. Thy filthinesse makes God abhor thee, and thou abhorrest him.
and so thou art not behind God neither. Thy filthiness makes God abhor thee, and thou Abhorrest him.
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And this is thy case, by hating, thou art hated of God. Nor is this all the enmity.
And this is thy case, by hating, thou art hated of God. Nor is this all the enmity.
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There is enmity also betwixt all that belongs to God, and all that belongs to us.
There is enmity also betwixt all that belongs to God, and all that belongs to us.
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Gods children and the wicked have ever an enmity betwixt them, such an enmity as will never be reconcil'd.
God's children and the wicked have ever an enmity betwixt them, such an enmity as will never be reconciled.
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It's set down in Prov. 29.27. An unjust man is an abomination to the just, and he that is upright in his way, is an abomination to the wicked.
It's Set down in Curae 29.27. an unjust man is an abomination to the just, and he that is upright in his Way, is an abomination to the wicked.
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Just as it is between God and the seed of the serpent, so it is between both the seeds.
Just as it is between God and the seed of the serpent, so it is between both the seeds.
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A wicked man is an abomination to the just, and an upright man is an abomination to the wicked.
A wicked man is an abomination to the just, and an upright man is an abomination to the wicked.
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There is a pale of abomination set between them: so that this is the second woe.
There is a pale of abomination Set between them: so that this is the second woe.
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We come now to the third.
We come now to the third.
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3. And the third woe is that which immediatly follows Gods leaving of us. When we have polluted our selves with sin,
3. And the third woe is that which immediately follows God's leaving of us. When we have polluted our selves with since,
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and God by reason thereof abhors us, and turns from us, then are there others ready presently to take up the room;
and God by reason thereof abhors us, and turns from us, then Are there Others ready presently to take up the room;
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so soon as God departs, the Devil steps in and becomes thy God. He was thy God by Creation, this by usurpation:
so soon as God departs, the devil steps in and becomes thy God. He was thy God by Creation, this by usurpation:
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He was thy Father that would have given thee every good thing; but now thou art fatherlesse, or rather worse, thou hast the Devil for thy Father,
He was thy Father that would have given thee every good thing; but now thou art fatherless, or rather Worse, thou hast the devil for thy Father,
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and better is it to to be without one. When the Devil is thy Father his works thou must doe.
and better is it to to be without one. When the devil is thy Father his works thou must do.
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When the Spirit of God departed from Saul, presently the evil Spirit entred into him, 1 Sam. 16.14.
When the Spirit of God departed from Saul, presently the evil Spirit entered into him, 1 Sam. 16.14.
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If the good Spirit be gone out, the evil Spirit soon comes in: he comes and takes possession, and is therefore called The God of this world:
If the good Spirit be gone out, the evil Spirit soon comes in: he comes and Takes possession, and is Therefore called The God of this world:
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And while we are in that state, we walk after the course of him that worketh in the children of disobedience.
And while we Are in that state, we walk After the course of him that works in the children of disobedience.
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We would account it a terrible thing, for our selves, or any of our children, to be possessed of a Devil:
We would account it a terrible thing, for our selves, or any of our children, to be possessed of a devil:
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But what it is to be possessed of this Devil thou knowest not.
But what it is to be possessed of this devil thou Knowest not.
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It's not half so bad to have a Legion possesse thy body, as to have but one to possesse thy soul.
It's not half so bad to have a Legion possess thy body, as to have but one to possess thy soul.
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He becomes thy God, and thou must doe his work; he will tyrannize over thee.
He becomes thy God, and thou must do his work; he will tyrannise over thee.
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What a fearful thing therefore is this, that assoon as God departs from us, and forsakes us,
What a fearful thing Therefore is this, that As soon as God departs from us, and forsakes us,
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and we him, that the Devil should presently come in his room, and take up the heart? Mark that place in Eph. 2.2.
and we him, that the devil should presently come in his room, and take up the heart? Mark that place in Ephesians 2.2.
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Where in times past ye walked according to the course of the world, according &c. Assoon as God leaves a man, what a fearful company assail him? They all concur together, the world, the flesh, and the Devil: These take Gods place.
Where in times passed you walked according to the course of the world, according etc. As soon as God leaves a man, what a fearful company assail him? They all concur together, the world, the Flesh, and the devil: These take God's place.
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The world is like the tide;
The world is like the tide;
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when a man hath the tide with him, he hath great advantage of him that rowes against the tide.
when a man hath the tide with him, he hath great advantage of him that rows against the tide.
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But here is the Devil too.
But Here is the devil too.
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The world is as a swift current, and besides this comes the Devil and fills the heart, the Prince of the power of the aire.
The world is as a swift current, and beside this comes the devil and fills the heart, the Prince of the power of the air.
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While thou wert carried with the world, thou went'st with the stream, and hadst the tide with thee;
While thou Wertenberg carried with the world, thou wentest with the stream, and Hadst the tide with thee;
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but now the Devil being come, thou hast both wind and tide; and how can he choose but run whom the Devil drives? But this is not all:
but now the devil being come, thou hast both wind and tide; and how can he choose but run whom the devil drives? But this is not all:
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There must be something in thine own disposition too, that it may be compleatly filled:
There must be something in thine own disposition too, that it may be completely filled:
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1444
Though there be wind and tide, yet if the ship be a slug, it will not make that haste that another light ship will:
Though there be wind and tide, yet if the ship be a slug, it will not make that haste that Another Light ship will:
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Therefore here is the flesh too, and the fulfilling the desires thereof, which is a quick and nimble vessel,
Therefore Here is the Flesh too, and the fulfilling the Desires thereof, which is a quick and nimble vessel,
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1446
and this makes up the matter.
and this makes up the matter.
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1447
So that if we consider the wind and tide, and lightnesse of the ship, it will appear how the room is filled:
So that if we Consider the wind and tide, and lightness of the ship, it will appear how the room is filled:
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1448
And how woful must the state of that man be? It is a fearful thing to be delivered up unto Satan,
And how woeful must the state of that man be? It is a fearful thing to be Delivered up unto Satan,
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1449
but not so fearful as to be delivered up to ones own lusts. But by the way observe this for a ground:
but not so fearful as to be Delivered up to ones own Lustiest. But by the Way observe this for a ground:
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1450
God never gives us up, God never forsakes us till we first forsake him. He is still before hand with us in doing us good;
God never gives us up, God never forsakes us till we First forsake him. He is still before hand with us in doing us good;
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1451
but in point of hurt we our selves are first. In the point of forsaking we are always before hand with God.
but in point of hurt we our selves Are First. In the point of forsaking we Are always before hand with God.
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1452
If it should be proposed to thee, whether thou wilt forsake God or the Devil,
If it should be proposed to thee, whither thou wilt forsake God or the devil,
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1453
and thou dost forsake God, and choosest the Devil, thou deservest that he should take possession in thee.
and thou dost forsake God, and choosest the devil, thou deservest that he should take possession in thee.
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1454
When a man shall obstinately renew his grosse sins, doth he not deserve to be given up? Observe the case in our first Parents.
When a man shall obstinately renew his gross Sins, does he not deserve to be given up? Observe the case in our First Parents.
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1455
God told the woman one thing, the Devil perswades her another; she hearkens to the Devil, and believes him rather then God;
God told the woman one thing, the devil persuades her Another; she hearkens to the devil, and believes him rather then God;
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1456
and when we shall desire to serve the Devil rather then God, the God that made us,
and when we shall desire to serve the devil rather then God, the God that made us,
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1457
and that made heaven for us, doe we not deserve to be given up to him? For his servants we are whom we obey.
and that made heaven for us, do we not deserve to be given up to him? For his Servants we Are whom we obey.
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1458
And thus we see how fearful a thing it is to be delivered up to our selves,
And thus we see how fearful a thing it is to be Delivered up to our selves,
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and to the Devil, Psal. 81.11. First they forsake God:
and to the devil, Psalm 81.11. First they forsake God:
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1460
God comes and offers himself unto them, I will be thy God, thy Father, thou shalt want nothing:
God comes and offers himself unto them, I will be thy God, thy Father, thou shalt want nothing:
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1461
yet notwithstanding Israel would not hear, they would have none of me.
yet notwithstanding Israel would not hear, they would have none of me.
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1462
And then, if thou wil• have none of me, I will have none of thee, saith God.
And then, if thou wil• have none of me, I will have none of thee, Says God.
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1463
Then see what follows, v. 12. God commits the prisoner to himself:
Then see what follows, v. 12. God commits the prisoner to himself:
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1464
I gave them up to their own hearts lusis, &c. And there's no case so desperate as this,
I gave them up to their own hearts lusis, etc. And there's no case so desperate as this,
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1465
when God shall say, If thou wilt be thine own Maste•, be thine own Master.
when God shall say, If thou wilt be thine own Maste•, be thine own Master.
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1466
Thus to be given up to a mans self, is worse then to be given up unto Satan:
Thus to be given up to a men self, is Worse then to be given up unto Satan:
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1467
To be given up unto Satan may be for thy safety;
To be given up unto Satan may be for thy safety;
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1468
but there's not a mountain of Gods wrath greater, then to give a man up unto himself.
but there's not a mountain of God's wrath greater, then to give a man up unto himself.
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1469
We would fain goe over the hedges; but when God loves us, he hedges up our ways, Hos. 2.6.
We would fain go over the hedges; but when God loves us, he hedges up our ways, Hos. 2.6.
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1470
If God love us, he will not leave us to our selves, though we desire it.
If God love us, he will not leave us to our selves, though we desire it.
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1471
But when God shall say, goe thy wayes if thou wilt not be kept in, be thy own Master, this is a most fearful thing:
But when God shall say, go thy ways if thou wilt not be kept in, be thy own Master, this is a most fearful thing:
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1472
And this is the third woe. First the soul is polluted with sin; it forsakes God, and God forsakes it:
And this is the third woe. First the soul is polluted with since; it forsakes God, and God forsakes it:
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1473
then the world, the flesh, and the Devil, these fill up the room; and then what follows when these three rule within? but all kinds of sin:
then the world, the Flesh, and the devil, these fill up the room; and then what follows when these three Rule within? but all Kinds of since:
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1474
And so all kinds of punishment, which is the next woe.
And so all Kinds of punishment, which is the next woe.
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1475
4. And this woe brings in all the curses of Almighty God, an Iliad of evils.
4. And this woe brings in all the curses of Almighty God, an Iliad of evils.
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1476
Sin calls for its wages, viz. Death, Death. That's the payment of all: The wages of sin is death.
since calls for its wages, viz. Death, Death. That's the payment of all: The wages of since is death.
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1477
And this is the next thing which I shall open and explain.
And this is the next thing which I shall open and explain.
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Now in handling hereof, I will first shew how death in general must of necessity follow sin, that thou who hast forsaken the fountain of life, art liable to everlasting death.
Now in handling hereof, I will First show how death in general must of necessity follow since, that thou who hast forsaken the fountain of life, art liable to everlasting death.
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1479
And for this see some places of Scripture, Rom. 6.2, 3. The wages of sin is death.
And for this see Some places of Scripture, Rom. 6.2, 3. The wages of since is death.
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1480
Consider then first what this wages is. Wages is a thing which must be paid:
Consider then First what this wages is. Wages is a thing which must be paid:
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1481
If you have an hireling, and your hireling receive not his wages, you are sure to hear of it,
If you have an hireling, and your hireling receive not his wages, you Are sure to hear of it,
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1482
and God will hear of it too, James 5.4. He which keeps back the wages of the labourer, or of the hireling, their cry will come into the eares of the Lord of Sabbath.
and God will hear of it too, James 5.4. He which keeps back the wages of the labourer, or of the hireling, their cry will come into the ears of the Lord of Sabbath.
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1483
As long as hirelings wages are unpaid, Gods eares are filled with their cries, Pay me my wages, pay me my wages.
As long as hirelings wages Are unpaid, God's ears Are filled with their cries, Pay me my wages, pay me my wages.
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1484
So sin cries, and it is a dead voice, Pay me my wages, pay me my wages, the wages of sin is death.
So since cries, and it is a dead voice, Pay me my wages, pay me my wages, the wages of since is death.
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1485
And sin never leaves crying, never lets God alone, never gives him rest till this wages be paid.
And since never leaves crying, never lets God alone, never gives him rest till this wages be paid.
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1486
When Cain had slain Abel, he thought he should never have heard any more on't;
When Cain had slave Abel, he Thought he should never have herd any more oned;
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but sin hath a voice, The voice of thy brothers blood cries unto me from the ground. So Gen. 18.20.
but since hath a voice, The voice of thy Brother's blood cries unto me from the ground. So Gen. 18.20.
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the Lord saith concerning Sodom, Because the cry of Sodom is great, and their sin very grievous,
the Lord Says Concerning Sodom, Because the cry of Sodom is great, and their since very grievous,
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therefore I will goe down and see whether they have done according to the cry that is come up into mine eares.
Therefore I will go down and see whither they have done according to the cry that is come up into mine ears.
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1490
As if the Lord had said, It's a loud cry, I can have no rest for it, therefore I will goe down and see, &c. If a man had his eares open, he would continually hear sin crying unto God, Pay me my wages, pay me my •ages, kill this sinful soul:
As if the Lord had said, It's a loud cry, I can have no rest for it, Therefore I will go down and see, etc. If a man had his ears open, he would continually hear since crying unto God, Pay me my wages, pay me my •ages, kill this sinful soul:
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And though we do not hear it, yet so it is. The dead and doleful sound thereof fill• Heaven:
And though we do not hear it, yet so it is. The dead and doleful found thereof fill• Heaven:
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1492
it makes God say, I will goe down and see, &c. Till sin receive its wages, God hath no rest. Again, see Rom. 7.11. Sin taking occasion by the commandement, deceived me, and by it slew me.
it makes God say, I will go down and see, etc. Till since receive its wages, God hath no rest. Again, see Rom. 7.11. since taking occasion by the Commandment, deceived me, and by it slew me.
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I thought sin not to have been so great a matter as it is. We think on a matter of profit or pleasure, and thereupon are enticed to sin;
I Thought since not to have been so great a matter as it is. We think on a matter of profit or pleasure, and thereupon Are enticed to since;
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but here's the mischie•, sin d•ceives us. I• is a weight, it presses down, it dece••es men, it's more then they deemed it to be.
but here's the mischie•, since d•ceives us. I• is a weight, it presses down, it dece••es men, it's more then they deemed it to be.
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The committing of sin is as it were running thy self upon the point of Gods blade.
The committing of since is as it were running thy self upon the point of God's blade.
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Sin at first may fl••ter thee, but it will deceive thee:
since At First may fl••ter thee, but it will deceive thee:
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It's like Joabs kisse to Amasa. Amasa was not aware of the spear that was behind, till he smote it into his ribs that he died.
It's like Joabs kiss to Amasa. Amasa was not aware of the spear that was behind, till he smote it into his ribs that he died.
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When sin entices th•e on by profits and pleasures, thou art not aware that it will slay thee:
When since entices th•e on by profits and pleasures, thou art not aware that it will slay thee:
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But thou shalt find it will be bitternesse in the end. A sinner that acts a tragedy in sin, shall have a bloody Catastrophe.
But thou shalt find it will be bitterness in the end. A sinner that acts a tragedy in since, shall have a bloody Catastrophe.
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1500
Rom. 6. What fruit had you then in those things whereof you are now ashamed? Blood and death is the end of the Tragedy.
Rom. 6. What fruit had you then in those things whereof you Are now ashamed? Blood and death is the end of the Tragedy.
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1501
The end of those things is death.
The end of those things is death.
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The sting of death is sin, 1 Cor. 15. What is sin? It's the sting of death:
The sting of death is since, 1 Cor. 15. What is since? It's the sting of death:
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1503
Death would not be death unlesse sin were in it. Sin is more deadly then death it self:
Death would not be death unless since were in it. since is more deadly then death it self:
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It's sin enableth death to sting, enableth it to hurt and wound us:
It's since enableth death to sting, enableth it to hurt and wound us:
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1505
So that we may look on sin, as the Barbarians looked on the viper on Pauls hand, they expected continually when he would have swollen and burst.
So that we may look on since, as the Barbarians looked on the viper on Paul's hand, they expected continually when he would have swollen and burst.
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Sin bites like a snake which is called a fiery serpent, not that the serpent is fiery,
since bites like a snake which is called a fiery serpent, not that the serpent is fiery,
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but because it puts a man into such a flaming heat by their poyson:
but Because it puts a man into such a flaming heat by their poison:
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And such is the sting of sin, which carries poyson in it, that had we but eyes to see our uglinesse by it,
And such is the sting of since, which carries poison in it, that had we but eyes to see our ugliness by it,
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and how it inflames us, we should continually, every day look when we should burst with it. The Apostle, James 1.15. useth another metaphor:
and how it inflames us, we should continually, every day look when we should burst with it. The Apostle, James 1.15. uses Another metaphor:
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Sin when it is accomplished bringeth forth death. NONLATINALPHABET, saith the Original, sin goeth as it were with child with death.
since when it is accomplished brings forth death., Says the Original, since Goes as it were with child with death.
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The word is proper to women in labour, who are in torment till they are delivered.
The word is proper to women in labour, who Are in torment till they Are Delivered.
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Now as if sin were this woman, he useth it in the faeminine gender.
Now as if since were this woman, he uses it in the Faemin gender.
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NONLATINALPHABET. So is it with sin, sin is in pain, cries out, hath no rest till it be delivered of this dead birth, till it have brought forth death:
. So is it with since, since is in pain, cries out, hath no rest till it be Delivered of this dead birth, till it have brought forth death:
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That is, sin growes great with child with death, and then it not only deserves death,
That is, since grows great with child with death, and then it not only deserves death,
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but it produceth and actually brings forth: This is generally so. Now consider with your selves, death is a fearful thing.
but it Produceth and actually brings forth: This is generally so. Now Consider with your selves, death is a fearful thing.
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When we come to talk of death, how doth it amaze us? The Priests of Nob are brought before Saul for relieving David, and he saith, Thou shalt surely die Ahimelech.
When we come to talk of death, how does it amaze us? The Priests of Nob Are brought before Saul for relieving David, and he Says, Thou shalt surely die Ahimelech.
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And this is your case, you shall surely die: death is terrible even to a good man.
And this is your case, you shall surely die: death is terrible even to a good man.
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As appeares in Hezekiah, who though he were a good man, yet with how sad a heart doth he entertain the message of death? the newes of it affrighted him, it went to his heart, it made him turn to the wall and weep.
As appears in Hezekiah, who though he were a good man, yet with how sad a heart does he entertain the message of death? the news of it affrighted him, it went to his heart, it made him turn to the wall and weep.
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How cometh it to pass that we are so careless of death? that we are so full of infidelity, that when the word of God saith, Thou shalt die Ahimelech, we are not at all moved by it? What, can we think these are fables? Do we think God is not in earnest with us? And by this means we fall into the temptation of Eve, a questioning whether Gods threats are true or not? That which was the deceit of our first Parents, is ours.
How comes it to pass that we Are so careless of death? that we Are so full of infidelity, that when the word of God Says, Thou shalt die Ahimelech, we Are not At all moved by it? What, can we think these Are fables? Do we think God is not in earnest with us? And by this means we fallen into the temptation of Eve, a questioning whither God's Treats Are true or not? That which was the deceit of our First Parents, is ours.
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Satan disputes not whether sin be lawful or not: whether eating the fruit were unlawful: whether drunkennesse, &c. be lawful;
Satan disputes not whither since be lawful or not: whither eating the fruit were unlawful: whither Drunkenness, etc. be lawful;
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he'l not deny but it is unlawful. But when God saith, If thou dost eat, &c. thou shalt die: he denies it,
He'll not deny but it is unlawful. But when God Says, If thou dost eat, etc. thou shalt die: he Denies it,
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and saith, ye shall not die. He would hide our eyes from the punishment of sin.
and Says, you shall not die. He would hide our eyes from the punishment of since.
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Thus we lost our selves at the first, and the floods of sin came on in this manner:
Thus we lost our selves At the First, and the floods of since Come on in this manner:
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when we believed not God when he said, If thou dost eat thou shalt surely die:
when we believed not God when he said, If thou dost eat thou shalt surely die:
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And shall we renew that capital sin of our Parents, and think if we do sin we shall not die? If any thing in the world will move God to shew us no mercy, it's this,
And shall we renew that capital since of our Parents, and think if we do sin we shall not die? If any thing in the world will move God to show us no mercy, it's this,
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when we slight his judgments, or not believe them.
when we slight his Judgments, or not believe them.
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This adds to the heigth of all our sins, that when God saith, if thou dost live in sin, thou shalt die,
This adds to the heighth of all our Sins, that when God Says, if thou dost live in since, thou shalt die,
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and yet we will not believe him:
and yet we will not believe him:
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that when he shall come and threaten us, as he doth, Deut. 29. when he shall curse,
that when he shall come and threaten us, as he does, Deuteronomy 29. when he shall curse,
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and we shall bless our selves in our hearts, and say, we shall have peace though we goe on, &c. The Lord will not spare that man,
and we shall bless our selves in our hearts, and say, we shall have peace though we go on, etc. The Lord will not spare that man,
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but the anger of the Lord and his jealousie shall smoke against him. It is no small sin when we will not believe God:
but the anger of the Lord and his jealousy shall smoke against him. It is no small since when we will not believe God:
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This is as being thirsty before, we now adde drunkennesse to our thirst: That is,
This is as being thirsty before, we now add Drunkenness to our thirst: That is,
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when God shall thus pronounce curses, he shall yet blesse himself, and say, I hope I shall doe well enough for all that.
when God shall thus pronounce curses, he shall yet bless himself, and say, I hope I shall do well enough for all that.
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There are two words to that bargain.
There Are two words to that bargain.
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Then see what follows, The anger of the Lord and his jealousie shall smoke against that man, &c. We are but now entred into the point;
Then see what follows, The anger of the Lord and his jealousy shall smoke against that man, etc. We Are but now entered into the point;
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but it would make your hearts ake & throb within you, if you should hear the particulars of it.
but it would make your hearts ache & throb within you, if you should hear the particulars of it.
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All that I have done, is to perswade you to make a right choise, to take heed of Satans delusions.
All that I have done, is to persuade you to make a right choice, to take heed of Satan delusions.
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Why will ye die? Ezek. 33. Therefore cast away your sins, and make you a new heart and a new spirit,
Why will you die? Ezekiel 33. Therefore cast away your Sins, and make you a new heart and a new Spirit,
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for why will you die ? Where the golden candlestick stands, there Christ walks, there he saith, I am with you. Where the word and Sacraments are, there Christ is;
for why will you die? Where the golden candlestick Stands, there christ walks, there he Says, I am with you. Where the word and Sacraments Are, there christ is;
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and when the wo•d shakes thy heart, take that time, now choose life. Why will you die? Consider of the matter:
and when the wo•d shakes thy heart, take that time, now choose life. Why will you die? Consider of the matter:
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Moses put before the people life and death, blessing and cursing: We put life and death before you in a better manner:
Moses put before the people life and death, blessing and cursing: We put life and death before you in a better manner:
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He was a Minister of the letter, we of the spirit. Now choose life.
He was a Minister of the Letter, we of the Spirit. Now choose life.
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But if you will not hearken, but will needs try conclusions with God, therefore because you will choose your own confusions,
But if you will not harken, but will needs try conclusions with God, Therefore Because you will choose your own confusions,
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and will not hearken unto God, because you will needs try conclusions with him, will not obey him when he calls,
and will not harken unto God, Because you will needs try conclusions with him, will not obey him when he calls,
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therefore he will turn his deaf ear unto you, and when you call and cry, he will not answer, Prov. 1. I presse this the more, to move you to make a right choise.
Therefore he will turn his deaf ear unto you, and when you call and cry, he will not answer, Curae 1. I press this the more, to move you to make a right choice.
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But now to turn to the other side, as there is nothing but death the wages of sin,
But now to turn to the other side, as there is nothing but death the wages of since,
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and as I have shew'd you where death is so give me leave to direct you to the fountain of life:
and as I have showed you where death is so give me leave to Direct you to the fountain of life:
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There is life in our blessed Saviour;
There is life in our blessed Saviour;
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if we have but an hand of faith to •ouch him, we shall draw vertue from him to raise us up from the death of sin to the li•e of righteousnesse, 1 John 5.12. He that hath the Son hath life, he that hath not the Son hath not life.
if we have but an hand of faith to •ouch him, we shall draw virtue from him to raise us up from the death of since to the li•e of righteousness, 1 John 5.12. He that hath the Son hath life, he that hath not the Son hath not life.
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You have heard of a death that comes by the first Adam and sin and to that stock of original sin we had from him, we have added a great heap of our own actual sins,
You have herd of a death that comes by the First Adam and since and to that stock of original since we had from him, we have added a great heap of our own actual Sins,
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and so have treasured up unto our selves wrath against the day of wrath.
and so have treasured up unto our selves wrath against the day of wrath.
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Now here is a great treasure of happiness on the other side in Christ, have the Son, and have life.
Now Here is a great treasure of happiness on the other side in christ, have the Son, and have life.
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The question is now, whether you will choose Christ and life, or sin and death? Consider now the Minister stands in Gods stead,
The question is now, whither you will choose christ and life, or since and death? Consider now the Minister Stands in God's stead,
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and beseeches you in his name, he speaks not of himself, but from Christ.
and Beseeches you in his name, he speaks not of himself, but from christ.
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When he draws near to thee with Christs broken body, and his blood shed, and thou receive Christ,
When he draws near to thee with Christ broken body, and his blood shed, and thou receive christ,
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then as thy life and strength is preserved and encreased by these Elements, so hast thou also life by Christ.
then as thy life and strength is preserved and increased by these Elements, so hast thou also life by christ.
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If a man be kept from nourishment a while, we know what death he must die:
If a man be kept from nourishment a while, we know what death he must die:
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If we receive not Christ, we cannot have life, we know that there is life to be had from Christ,
If we receive not christ, we cannot have life, we know that there is life to be had from christ,
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and he that shall by a true and lively faith receive Christ, shall have life by him.
and he that shall by a true and lively faith receive christ, shall have life by him.
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There is as it were a pair of Indentures drawn up between God and a mans soul:
There is as it were a pair of Indentures drawn up between God and a men soul:
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there is blood shed, and by it pardon of sin, and life convey'd unto thee on Christs part.
there is blood shed, and by it pardon of since, and life conveyed unto thee on Christ part.
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Now if there be faith and repentance on thy part, and thou accept of Christ as he is offered,
Now if there be faith and Repentance on thy part, and thou accept of christ as he is offered,
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then thou mayst say, I have the Son, and as certainly as I have the bread in my hand, I shall have life by him.
then thou Mayest say, I have the Son, and as Certainly as I have the bred in my hand, I shall have life by him.
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This I speak but by the way, that the Sun might not set in a cloud, that I might not end only in death,
This I speak but by the Way, that the Sun might not Set in a cloud, that I might not end only in death,
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but that I might shew that there is a way to recover out of that death to which we have all naturally praecipitated our selves.
but that I might show that there is a Way to recover out of that death to which we have all naturally precipitated our selves.
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ROM. 6.23. The wages of sin is death
ROM. 6.23. The wages of since is death
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THe last day I entred on the Declaration of the cursed effects and consequents of sin,
THe last day I entered on the Declaration of the cursed effects and consequents of since,
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and in general shew'd that it is the wrath of God; that where sin is, there wrath must follow.
and in general showed that it is the wrath of God; that where since is, there wrath must follow.
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As the Apostle in the Epistle to the Galathians, As many as are under the works of the Law, are under the curse.
As the Apostle in the Epistle to the Galatians, As many as Are under the works of the Law, Are under the curse.
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Now all that may be expected from a God highly offended, is comprehended in Scripture by this term Death. Wheresoever sin enters, death must follow, Rom. 5.2. Death passed over all men, forasmuch as all had sinned:
Now all that may be expected from a God highly offended, is comprehended in Scripture by this term Death. Wheresoever since enters, death must follow, Rom. 5.2. Death passed over all men, forasmuch as all had sinned:
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If we are children of sin, we must be children of wrath, Eph. 1.3. We are then children of wrath even as others.
If we Are children of since, we must be children of wrath, Ephesians 1.3. We Are then children of wrath even as Others.
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Now concerning death in general, I shew'd you the last time, that the state of an unconverted man is a dead and desperate estate: He is a slave.
Now Concerning death in general, I showed you the last time, that the state of an unconverted man is a dead and desperate estate: He is a slave.
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It would affright him if he did but know his own slavery, and what it is that hangs over his head:
It would affright him if he did but know his own slavery, and what it is that hangs over his head:
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that there's but a span betwixt him and death, he could never breath any free aire, he could never be at any rest, he could never be free from fear. Heb. 2.15. the Apostle saith that Christ came to deliver them that through fear of death were all their life time subject to bondage.
that there's but a span betwixt him and death, he could never breath any free air, he could never be At any rest, he could never be free from Fear. Hebrew 2.15. the Apostle Says that christ Come to deliver them that through Fear of death were all their life time Subject to bondage.
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This bondage is a deadly bondage, that when we have done all that we can doe, what's the payment of the service? Death: And the fear of this deadly bondage,
This bondage is a deadly bondage, that when we have done all that we can do, what's the payment of the service? Death: And the Fear of this deadly bondage,
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if we were once sensible, if God did open our eyes and shew us, as he did Belshazzar, our doom written, did we but see it, it would make our joynts loose, and our knees knock one against another.
if we were once sensible, if God did open our eyes and show us, as he did Belshazzar, our doom written, did we but see it, it would make our Joints lose, and our knees knock one against Another.
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Every day thou livest, thou approachest nearer to this death, to the accomplishment and consummation of it: death without, and death within;
Every day thou Livest, thou approachest nearer to this death, to the accomplishment and consummation of it: death without, and death within;
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death in this world, and in the world to come. Not onely death thus in gross and in general, but in particular also.
death in this world, and in the world to come. Not only death thus in gross and in general, but in particular also.
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Now to unfold the particulars of death, and to shew you the ingredients of this bitter cup, that we may be weary of our estates, that we may be drawn out of this death,
Now to unfold the particulars of death, and to show you the ingredients of this bitter cup, that we may be weary of our estates, that we may be drawn out of this death,
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and be made to fly to the Son, that we may be free indeed.
and be made to fly to the Son, that we may be free indeed.
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Observe, that Death is not here to be understood of a separation of the soul from the body only,
Observe, that Death is not Here to be understood of a separation of the soul from the body only,
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but a greater death then that, the death of the soul and body, We have mention made of a first resurrection, Rev. 20.6. Blessed and happy is he that hath his part in the first resurrection, for on such the second death hath no power.
but a greater death then that, the death of the soul and body, We have mention made of a First resurrection, Rev. 20.6. Blessed and happy is he that hath his part in the First resurrection, for on such the second death hath no power.
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What is the first resurrection? It is a rising from sin. And what is the second death? It is everlasting damnation.
What is the First resurrection? It is a rising from since. And what is the second death? It is everlasting damnation.
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The first death is a death unto sin, and the first resurrection is a rising from sin.
The First death is a death unto since, and the First resurrection is a rising from since.
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And so again for all things the judgments or troubles that appertain to this death, all a man suffers before.
And so again for all things the Judgments or Troubles that appertain to this death, all a man suffers before.
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It is not as fools think, the last blow that fells the tree, but every blow helps forward.
It is not as Fools think, the last blow that fells the tree, but every blow helps forward.
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'Tis not the last blow that kills the man, but every blow that goes before, makes way unto it.
It's not the last blow that kills the man, but every blow that Goes before, makes Way unto it.
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Every trouble of mind, every anguish, every sicknesse; all these are as so many strokes, that shorten our life, and hasten our end;
Every trouble of mind, every anguish, every sickness; all these Are as so many Strokes, that shorten our life, and hasten our end;
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and are as it were so many deaths:
and Are as it were so many death's:
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Therefore however it is said by the Apostle, It is appointed for all men once to die, yet we see the Apostle to the Corinthians of the great conflicts that he had, in 2 Cor. 11.23. saith, that he was in labours abundant, in stripes above measure, in prisons frequent, in deaths oft.
Therefore however it is said by the Apostle, It is appointed for all men once to die, yet we see the Apostle to the Corinthians of the great conflicts that he had, in 2 Cor. 11.23. Says, that he was in labours abundant, in stripes above measure, in prisons frequent, in death's oft.
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In deaths often? what's that? That is, however he could die but once;
In death's often? what's that? That is, however he could die but once;
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yet these harbingers of death, these stripes, bonds, imprisonments, sicknesses, &c. all of them were as so many deaths, all these were comprehended under this curse, and are parts of death;
yet these harbingers of death, these stripes, bonds, imprisonments, Sicknesses, etc. all of them were as so many death's, all these were comprehended under this curse, and Are parts of death;
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in as much as he underwent that which was a furtherance to death, he is said to die. So we read Exo. 10.17.
in as much as he underwent that which was a furtherance to death, he is said to die. So we read Exo. 10.17.
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Pharoah could say, Pray unto your God that he would forgive my sins this once, and intreat the Lord that he will take away from me but this death onely.
Pharaoh could say, Pray unto your God that he would forgive my Sins this once, and entreat the Lord that he will take away from me but this death only.
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Not that the locusts were death;
Not that the Locusts were death;
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but are said to be so, because they prepared and made way for a natural death.
but Are said to be so, Because they prepared and made Way for a natural death.
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Therefore the great judgments of God are usually in Scripture comprised under this name Death. All things that may be expressions of a wrath of an highly provoked God, are comprehended under this name:
Therefore the great Judgments of God Are usually in Scripture comprised under this name Death. All things that may be expressions of a wrath of an highly provoked God, Are comprehended under this name:
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All the judgments of God that come upon us in this life, or that to come;
All the Judgments of God that come upon us in this life, or that to come;
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whether they be spiritual and ghostly, or temporal, are under the name of death.
whither they be spiritual and ghostly, or temporal, Are under the name of death.
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Now to come to particulars, look particularly on death, and you shall see death begun in this world,
Now to come to particulars, look particularly on death, and you shall see death begun in this world,
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and seconded by a death following, the separation of body and soul from God in the world to come.
and seconded by a death following, the separation of body and soul from God in the world to come.
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1. First, in this life he is alwayes a dying man:
1. First, in this life he is always a dying man:
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Man that is born of a woman, what is he? He is ever spending upon the stock, he is ever wasting like a candle, burning still,
Man that is born of a woman, what is he? He is ever spending upon the stock, he is ever wasting like a candle, burning still,
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and spending it self as soon as lighted, till it come to its utter consumption:
and spending it self as soon as lighted, till it come to its utter consumption:
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So he is born to be a dying man, death seizeth upon him as soon as ever it findeth sin in him, Gen. 2.1. In the day that thou eatest thereof thou shalt die, saith God to Adam, though he lived many years after.
So he is born to be a dying man, death seizes upon him as soon as ever it finds since in him, Gen. 2.1. In the day that thou Eatest thereof thou shalt die, Says God to Adam, though he lived many Years After.
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How then could this threatning hold true? Yes, it did, in regard that presently he fell into a languishing estate, subject and obnoxious to miseries and calamities the hasteners of it.
How then could this threatening hold true? Yes, it did, in regard that presently he fell into a languishing estate, Subject and obnoxious to misery's and calamities the hasteners of it.
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If a man be condemn'd to die, suppose he be reprieved and kept prisoner three or four years after,
If a man be condemned to die, suppose he be reprieved and kept prisoner three or four Years After,
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yet we account him but a dead man: And if this mans mind shall be taken up with worldly matters, earthly contentments, purchases,
yet we account him but a dead man: And if this men mind shall be taken up with worldly matters, earthly contentment's, purchases,
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or the like, would we not account him a fool or a stupid man, seeing he lightly esteemes his condemnation,
or the like, would we not account him a fool or a stupid man, seeing he lightly esteems his condemnation,
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because the same hour he is not executed? Such is our case, we are while in our natural condition in this life dead men, ever tending toward the grave, towards corruption,
Because the same hour he is not executed? Such is our case, we Are while in our natural condition in this life dead men, ever tending towards the grave, towards corruption,
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as the gourd of Jonah, so soon as ever it begins to sprout forth, there is a worm within, that bites it, and causes i• to wither.
as the gourd of Jonah, so soon as ever it begins to sprout forth, there is a worm within, that bites it, and Causes i• to wither.
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The day that we are born there is within us the seed of corruption, and that wasts us away with a secret and incurable consumption, that certainly brings death in the end:
The day that we Are born there is within us the seed of corruption, and that wasts us away with a secret and incurable consumption, that Certainly brings death in the end:
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So that in our very birth begins our progresse unto death: A time, a way we have, but it leads unto death.
So that in our very birth begins our progress unto death: A time, a Way we have, but it leads unto death.
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There is a way from the Tower to Tyburn, but it is a way to death.
There is a Way from the Tower to Tyburn, but it is a Way to death.
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Until thou comest to be reconciled unto Christ, every hour tends unto thy death;
Until thou Comest to be reconciled unto christ, every hour tends unto thy death;
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there's not a day that thou canst truly say thou livest in, thou art ever posting on to death:
there's not a day that thou Canst truly say thou Livest in, thou art ever posting on to death:
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death in this world, and eternal death in the world to come.
death in this world, and Eternal death in the world to come.
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And as it is thus with us at our coming into the world, so we are to understand it of that little time we have above ground, our dayes are full of sorrow.
And as it is thus with us At our coming into the world, so we Are to understand it of that little time we have above ground, our days Are full of sorrow.
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But mark, when I speak of sorrows here, we must not take them for such afflictions and sorrows as befal Gods children,
But mark, when I speak of sorrows Here, we must not take them for such afflictions and sorrows as befall God's children,
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for theirs are blessings unto them: chastisments are tokens of Gods love:
for theirs Are blessings unto them: chastisements Are tokens of God's love:
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For as many as I love I chasten (saith God.) Affliction to them is like the dove with an Olive-branch in her mouth, to shew that all is well.
For as many as I love I chasten (Says God.) Affliction to them is like the dove with an Olive-branch in her Mouth, to show that all is well.
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But take a man that is under rhe Law, and then every crosse, whether it be losse of friends, losse of goods, diseases on his body, all things, every thing to him is a token of Gods wrath, not a token of Gods love,
But take a man that is under rhe Law, and then every cross, whither it be loss of Friends, loss of goods, diseases on his body, all things, every thing to him is a token of God's wrath, not a token of God's love,
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as it is to Gods children;
as it is to God's children;
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but it is as his impress-money, as part of payment of a greater summe, an earnest of the wrath of God, the first part of the payment thereof.
but it is as his impress-money, as part of payment of a greater sum, an earnest of the wrath of God, the First part of the payment thereof.
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It's the Apostles direction, that among the other armour, we should get our feet shod, th•t so we might be able to goe through the afflictions we shall meet withall in this life, Eph. 6.15. Let your feet be shod with the preparation of the Gospel of peace.
It's the Apostles direction, that among the other armour, we should get our feet shod, th•t so we might be able to go through the afflictions we shall meet withal in this life, Ephesians 6.15. Let your feet be shod with the preparation of the Gospel of peace.
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What, is the shooing of the feet a part of the armour? Yes.
What, is the shooing of the feet a part of the armour? Yes.
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For in the Roman discipline there were things they called Caltrops, which were cast in the way before the Army, before the horse and men;
For in the Roman discipline there were things they called Caltrops, which were cast in the Way before the Army, before the horse and men;
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they had three points, so that which way soever they threw them, there was a point upwards.
they had three points, so that which Way soever they threw them, there was a point upward.
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Now to meet with and prevent this mischief, they had brazen shooes, that they might tread upon these caltrops and not be hurt:
Now to meet with and prevent this mischief, they had brazen shoes, that they might tread upon these caltrops and not be hurt:
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As we read of Goliah, amongst other armour he had boots of brasse. To this it seems the Apostle had reference in this metaphorical speech:
As we read of Goliath, among other armour he had boots of brass. To this it seems the Apostle had Referente in this metaphorical speech:
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The meaning is, that as we should get the shield of faith, and sword of the Spirit, so we should have our feet shod, that we might be prepared against all those outward troubles that we should meet with in the world, which are all of them as so many stings and pricks:
The meaning is, that as we should get the shield of faith, and sword of the Spirit, so we should have our feet shod, that we might be prepared against all those outward Troubles that we should meet with in the world, which Are all of them as so many stings and pricks:
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all outward crosses I say, are so:
all outward Crosses I say, Are so:
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And what is it that makes all these hurt us? what is it that makes all these as so many deaths unto us but sin? If sin reign in thee and bear rule, that puts a sting into them.
And what is it that makes all these hurt us? what is it that makes all these as so many death's unto us but since? If since Reign in thee and bear Rule, that puts a sting into them.
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It is sin that arms death against us, and it is sin that arms all that goes before death against us.
It is since that arms death against us, and it is since that arms all that Goes before death against us.
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Hast thou been crossed in the losse of thy wife, children, good friends, &c. why the sting of all is from sin, sin it is which makes us feel sorrow.
Hast thou been crossed in the loss of thy wife, children, good Friends, etc. why the sting of all is from since, sin it is which makes us feel sorrow.
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What shall we then doe? Why, get thy feet shod with the preparation of the Gospel of peace.
What shall we then do? Why, get thy feet shod with the preparation of the Gospel of peace.
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Prepare thy self, get God at peace with thee;
Prepare thy self, get God At peace with thee;
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and if God be at peace with thee, thou art prepared, and then whatsoever affliction cometh, howsoever it may be a warning-piece to another that Gods wrath is coming,
and if God be At peace with thee, thou art prepared, and then whatsoever affliction comes, howsoever it may be a warning-piece to Another that God's wrath is coming,
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yet to thee it is a messenger of peace.
yet to thee it is a Messenger of peace.
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Now these outward troubles are the least part of a wicked mans payment, though all these are a part of his death so long as he remains unreconciled, whatsoever comes upon him whereby he suffers either in himself,
Now these outward Troubles Are the least part of a wicked men payment, though all these Are a part of his death so long as he remains unreconciled, whatsoever comes upon him whereby he suffers either in himself,
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or in any thing that belongs unto him, they are all tokens of Gods wrath, and are the beginnings of his death. In the 26th. of Levit. and the 28th. of Deut. the particulars of it are set down.
or in any thing that belongs unto him, they Are all tokens of God's wrath, and Are the beginnings of his death. In the 26th. of Levit. and the 28th. of Deuteronomy the particulars of it Are Set down.
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But this is that I told you the last time, how that the law of God is a perfect law,
But this is that I told you the last time, how that the law of God is a perfect law,
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and nothing is to be added to it, yet the variety of the curses belonging unto a man unreconciled are so many, that the ample book of God cannot contain them, Deut. 28.61.
and nothing is to be added to it, yet the variety of the curses belonging unto a man unreconciled Are so many, that the ample book of God cannot contain them, Deuteronomy 28.61.
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All the curses which are not written, &c. We read v. 27. The Lord shall smite thee with the botch of Egypt,
All the curses which Are not written, etc. We read v. 27. The Lord shall smite thee with the botch of Egypt,
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and with Emralds, and with a scab, and with itch. See the diversities of plagues: All these are made parts of the curse.
and with Emeralds, and with a scab, and with itch. See the diversities of plagues: All these Are made parts of the curse.
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The very itch and scab is a part of the payment of Gods wrath in hell, Lev. 26.26. I will send a sword amongst you, which shall avenge the quarrel of my Covenant, the sword which shall destroy you, that when you shall hear of war, of the coming of the sword, (which the children of God need not fear, all is alike unto them) it shall be to avenge the quarrel of Gods Covenant.
The very itch and scab is a part of the payment of God's wrath in hell, Lev. 26.26. I will send a sword among you, which shall avenge the quarrel of my Covenant, the sword which shall destroy you, that when you shall hear of war, of the coming of the sword, (which the children of God need not Fear, all is alike unto them) it shall be to avenge the quarrel of God's Covenant.
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The Book of God comprehends not all the curses that are to light on the wicked.
The Book of God comprehends not all the curses that Are to Light on the wicked.
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And therefore we find in Zachary, a Book, a great Folio-book, every side whereof was full of curses, Cap. 5.2. He said unto me, what seest thou? And I said, I see a flying roll, the length whereof is 20 cubits, and the breadth thereof is 10 cubits. Here's a big Book indeed;
And Therefore we find in Zachary, a Book, a great Folio-book, every side whereof was full of curses, Cap. 5.2. He said unto me, what See thou? And I said, I see a flying roll, the length whereof is 20 cubits, and the breadth thereof is 10 cubits. Here's a big Book indeed;
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but mark what is in it.
but mark what is in it.
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Sure it is not for nought that the Holy Ghost sets down the dimensions of it:
Sure it is not for nought that the Holy Ghost sets down the dimensions of it:
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there is something questionlesse in it, the length thereof is 20 cubits, and the breadth 10 cubits: a huge volume.
there is something questionless in it, the length thereof is 20 cubits, and the breadth 10 cubits: a huge volume.
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Nor is it a Book, but a Roll, so that the crassitude goeth into the compasse,
Nor is it a Book, but a Roll, so that the crassitude Goes into the compass,
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and this is written thick within and without, and is full of curses against sin. Now for the dimensions of it, compare this place with 1 Kings 6.3. and you shall find them the very dimensions of Solomons Porch: A great place, where the people were wont to come for the hearing of the Word:
and this is written thick within and without, and is full of curses against since. Now for the dimensions of it, compare this place with 1 Kings 6.3. and you shall find them the very dimensions of Solomons Porch: A great place, where the people were wont to come for the hearing of the Word:
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and not onely in that time, but it was continued to the time of Christ and the Apostles:
and not only in that time, but it was continued to the time of christ and the Apostles:
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For we read how our Saviour walked in Solomons Porch, and the Apostles were in Solomons Porch, Acts 5. So large then was this Roll, that it agreed in length and breadth with Solomons Porch, and so many curses were written in it as were able to come in at the Church door.
For we read how our Saviour walked in Solomons Porch, and the Apostles were in Solomons Porch, Acts 5. So large then was this Roll, that it agreed in length and breadth with Solomons Porch, and so many curses were written in it as were able to come in At the Church door.
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It is as if we should see a huge book now, coming in at the Churchdoor, that should fill it up.
It is as if we should see a huge book now, coming in At the Church door, that should fill it up.
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Such a thing was presented unto him, and it was a Roll full of curses,
Such a thing was presented unto him, and it was a Roll full of curses,
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and all these curses shall come on those that obey not all the Commandements, all shall come upon them and overtake them.
and all these curses shall come on those that obey not all the commandments, all shall come upon them and overtake them.
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Cursed shalt thou be in the City, and cursed shalt thou be in the field, cursed in thy basket and in thy store, cursed when thou comest in and when thou goest forth, Deut. 28. Till a man come to receive the Promises, till he come to be a son of blessing, till he be in Christ, he is beset so with curses, that if he lie down to sleep there is a curse on his pillow;
Cursed shalt thou be in the city, and cursed shalt thou be in the field, cursed in thy basket and in thy store, cursed when thou Comest in and when thou goest forth, Deuteronomy 28. Till a man come to receive the Promises, till he come to be a son of blessing, till he be in christ, he is beset so with curses, that if he lie down to sleep there is a curse on his pillow;
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if he put his money in his cofer, he lays up a curse with it, which as rust eats it out and cankers it;
if he put his money in his coffer, he lays up a curse with it, which as rust eats it out and cankers it;
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if he beget a child, he is accursed;
if he beget a child, he is accursed;
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there's a curse against his person, and his goods, and all that belongs unto him, there's still a curse over his head.
there's a curse against his person, and his goods, and all that belongs unto him, there's still a curse over his head.
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The creditor in this world by the Laws of the Realm may choose whether he will have his debtors person se•zed on, or his goods and chattels:
The creditor in this world by the Laws of the Realm may choose whither he will have his debtors person se•zed on, or his goods and chattels:
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But not so here, this writ is executed against his person, and goods, and all that belongs unto him.
But not so Here, this writ is executed against his person, and goods, and all that belongs unto him.
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So that it is a fearful thing to fall into the hands of the living God If this be the condition of a wicked man, that his very blessings be curses, what a woful case is it!
So that it is a fearful thing to fallen into the hands of the living God If this be the condition of a wicked man, that his very blessings be curses, what a woeful case is it!
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There's nothing till he be reconciled to Christ but hath a curse at the end of it.
There's nothing till he be reconciled to christ but hath a curse At the end of it.
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Consider that one place in the Prophesie of Malachy, where the very blessings are accurs'd: not onely when God sends on him the itch, or botch, or scab, or sword, but in blessings, cap. 2.2. he's accursed.
Consider that one place in the Prophesy of Malachy, where the very blessings Are accursed: not only when God sends on him the itch, or botch, or scab, or sword, but in blessings, cap. 2.2. he's accursed.
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If you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord, I will even send a curse upon you.
If you will not hear, and if you will not lay it to heart to give glory to my name, Says the Lord, I will even send a curse upon you.
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But how? See how this curse is threatned:
But how? See how this curse is threatened:
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I will curse your very blessings, yea I have cursed them already, because you doe not lay it to heart.
I will curse your very blessings, yea I have cursed them already, Because you do not lay it to heart.
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Mark, is it not a great blessing that God yet affords the Word, that we yet enjoy it;
Mark, is it not a great blessing that God yet affords the Word, that we yet enjoy it;
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but if we come to hear but formally, to hear it onely, and lay it not to heart, God curseth this blessing,
but if we come to hear but formally, to hear it only, and lay it not to heart, God Curseth this blessing,
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yea I have cursed it already, saith the Lord. When thou prayest in hypocrisie, thy prayer is a curse to thee.
yea I have cursed it already, Says the Lord. When thou Prayest in hypocrisy, thy prayer is a curse to thee.
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If thou receive the Sacrament unworthily, the cup of blessing is a cup of poyson, a cup of cursing to thee.
If thou receive the Sacrament unworthily, the cup of blessing is a cup of poison, a cup of cursing to thee.
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Stay not therefore one hour longer quietly in this cursed condition, but fly unto Christ for life & blessing:
Stay not Therefore one hour longer quietly in this cursed condition, but fly unto christ for life & blessing:
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run to this City of refuge, for otherwise there is a curse at the end of every outward thing that thou enjoyest.
run to this city of refuge, for otherwise there is a curse At the end of every outward thing that thou enjoyest.
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I have cursed these blessings already. It is as sure as if already pass't on thee.
I have cursed these blessings already. It is as sure as if already passed on thee.
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1678
What a woful thing then is it (think you) to be liable to the curse of God!
What a woeful thing then is it (think you) to be liable to the curse of God!
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1679
2. But what's become of the soul now? why, if thou didst but see the cursed soul that thou carriest in thy body, it would amaze thee.
2. But what's become of the soul now? why, if thou didst but see the cursed soul that thou carriest in thy body, it would amaze thee.
crd cc-acp q-crq|vbz vvn pp-f dt n1 av? uh-crq, cs pns21 vdd2 cc-acp vvi dt j-vvn n1 cst pns21 vv2 p-acp po21 n1, pn31 vmd vvi pno21.
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1680
These outward curses are but flea bitings to the blow that is given to the soul of an unregenerate man, that deadnesse of spirit that is within:
These outward curses Are but flay bitings to the blow that is given to the soul of an unregenerate man, that deadness of Spirit that is within:
np1 j n2 vbr p-acp n1 n2 p-acp dt n1 cst vbz vvn p-acp dt n1 pp-f dt j n1, cst n1 pp-f n1 cst vbz p-acp:
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1681
didst thou but see the curse of God that rests upon the soul of this man,
didst thou but see the curse of God that rests upon the soul of this man,
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1682
even while he is above ground, it would even astonish thee.
even while he is above ground, it would even astonish thee.
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1683
1. Consider there are two kinds of blows that God gives unto the soul of an unregenerate man.
1. Consider there Are two Kinds of blows that God gives unto the soul of an unregenerate man.
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1684
The one is a terrible blow. The other, which is the worst of the two, is an insensible blow.
The one is a terrible blow. The other, which is the worst of the two, is an insensible blow.
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1685
The sensible blow is when God lets the conscience out, and makes it fly into the face of a man,
The sensible blow is when God lets the conscience out, and makes it fly into the face of a man,
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1686
when the conscience shall come and terribly accuse a man for wh•t he hath done. This blow is not so usual as the insensible blow;
when the conscience shall come and terribly accuse a man for wh•t he hath done. This blow is not so usual as the insensible blow;
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1687
but this insensible is f•r more heavy.
but this insensible is f•r more heavy.
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1688
But as it falls out, that as in this world, sometimes before the glory in heaven, the Saints of God have here a glimpse of heaven,
But as it falls out, that as in this world, sometime before the glory in heaven, the Saints of God have Here a glimpse of heaven,
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1689
and certain communion with God and Christ, certain love tokens, a white stone, a new name in graven, which no man knoweth but he that receiveth it :
and certain communion with God and christ, certain love tokens, a white stone, a new name in graved, which no man Knoweth but he that receives it:
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1690
And this is the t•stimony of a good conscience, which is hidden joyes: Privy intercourse is between Christ and them, secret kisses:
And this is the t•stimony of a good conscience, which is hidden Joys: Privy intercourse is between christ and them, secret Kisses:
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1691
And as Gods children doe as it were meet with a heaven upon earth sometimes,
And as God's children do as it were meet with a heaven upon earth sometime,
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1692
and are, as we read of Paul, caught up into the third heaven, which to them is more then all the things in the world besides:
and Are, as we read of Paul, caught up into the third heaven, which to them is more then all the things in the world beside:
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1693
So the wicked have sometimes flashes of hell in their consciences.
So the wicked have sometime flashes of hell in their Consciences.
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1694
If you had but seen men in the case that I have seen them in, you would say they had an hell within them;
If you had but seen men in the case that I have seen them in, you would say they had an hell within them;
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1695
they would desire rather, and they have expressed it, to be torn in pieces by wild horses,
they would desire rather, and they have expressed it, to be torn in Pieces by wild Horses,
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1696
so they might be freed from the horrours in their consciences.
so they might be freed from the horrors in their Consciences.
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1697
When the conscience recoyles and beats back upon it self, as a musket o're charged, it turns a man over and over:
When the conscience recoils and beats back upon it self, as a musket over charged, it turns a man over and over:
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1698
And this is a terrible thing. This sometimes God gives men in this world:
And this is a terrible thing. This sometime God gives men in this world:
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1699
And mark, where the word is most powerfully preacht, there is this froth most rais'd, which is the cause many men desire not to come where the word is taught,
And mark, where the word is most powerfully preached, there is this froth most raised, which is the cause many men desire not to come where the word is taught,
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1700
because it galls their consciences, and desire the Masse rather, because they say the Masse bites not: They desire a dead Minister, that would not rub up their consciences, they would not be tormented before the time: They would so,
Because it galls their Consciences, and desire the Mass rather, Because they say the Mass bites not: They desire a dead Minister, that would not rub up their Consciences, they would not be tormented before the time: They would so,
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1701
but it shall not be at their choise, God will make them feel here the fire of hell, which they must endure for ever hereafter.
but it shall not be At their choice, God will make them feel Here the fire of hell, which they must endure for ever hereafter.
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1702
This is the sensible blow, when God lets loose the conscience of a wicked man;
This is the sensible blow, when God lets lose the conscience of a wicked man;
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1703
and he needs no other fire, no other worm to torment, nothing else to plague him:
and he needs no other fire, no other worm to torment, nothing Else to plague him:
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1704
he hath a weapon within him, his own conscience, which if God lets loose, it will be hell enough.
he hath a weapon within him, his own conscience, which if God lets lose, it will be hell enough.
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1705
2. But now besides this blow which is not so frequent, there is another more common and more insensible blow.
2. But now beside this blow which is not so frequent, there is Another more Common and more insensible blow.
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1706
God saith he is a dead man, and a slave to sin and Satan, and he thinks himself the freest man in the world.
God Says he is a dead man, and a slave to since and Satan, and he thinks himself the Freest man in the world.
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1707
God curses and strikes, and he feels it not. This is an insensible blow, and like unto a dead palsie:
God curses and strikes, and he feels it not. This is an insensible blow, and like unto a dead palsy:
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1708
Thou art dead, and yet walkest about, and art merry, though every one that hath his eyes open seeth death in thy face.
Thou art dead, and yet walkest about, and art merry, though every one that hath his eyes open sees death in thy face.
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1709
O this deadnesse, this senselesnesse of heart is the heaviest thing as can befal a sinner in this life.
O this deadness, this senselessness of heart is the Heaviest thing as can befall a sinner in this life.
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1710
It is the cause the Apostle speaks of in the Rom. when God delivers up a man NONLATINALPHABET, to a reprobate mind:
It is the cause the Apostle speaks of in the Rom. when God delivers up a man, to a Reprobate mind:
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1711
And so in the Epistle to the Ephes. 4.19. declares such a man to be past feeling: Who being past feeling, have given themselves over to lasciviousnesse to work uncleannesse even with greedinesse.
And so in the Epistle to the Ephesians 4.19. declares such a man to be passed feeling: Who being passed feeling, have given themselves over to lasciviousness to work uncleanness even with greediness.
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1712
Although every sin, (as I told you before) is as it were the running a mans self on the point of Gods sword,
Although every since, (as I told you before) is as it were the running a men self on the point of God's sword,
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1713
yet these men being past feeling, run on, on, on to c•mmit sin with greedinesse, till they come to the very pit of destruction, they run a main to their confusion.
yet these men being passed feeling, run on, on, on to c•mmit since with greediness, till they come to the very pit of destruction, they run a main to their confusion.
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1714
When this insensibleness is come upon them, it is not Gods goodnesse that can work upon them.
When this insensibleness is come upon them, it is not God's Goodness that can work upon them.
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1715
Who art thou that despisest the riches of Gods goodnesse, not knowing that the goodnesse of God leadeth unto repentance.
Who art thou that Despisest the riches of God's Goodness, not knowing that the Goodness of God leads unto Repentance.
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1716
It is not Gods judgments that will move them, they leave no impression, as Rev. 9.20.
It is not God's Judgments that will move them, they leave no impression, as Rev. 9.20.
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1717
And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship Devils, &c. brass, nor stone and wood, which neither can see, nor hear, nor walk.
And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship Devils, etc. brass, nor stone and wood, which neither can see, nor hear, nor walk.
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1718
They repented not, though they were spared, but worshipped Gods which cannot see, not hear no• speak,
They repented not, though they were spared, but worshipped God's which cannot see, not hear no• speak,
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1719
so brutish were they to be led away by stocks and stones: I think the Papist Gods cannot doe it unlesse it be by couzenage;
so brutish were they to be led away by stocks and stones: I think the Papist God's cannot do it unless it be by cozenage;
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1720
yet such is their senselesnesse, that though Gods fury be revealed from heaven against Papists, such as worship false Gods;
yet such is their senselessness, that though God's fury be revealed from heaven against Papists, such as worship false God's;
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1721
yet are they so brutish, that they will worship things which can neither hear, nor see, nor walk:
yet Are they so brutish, that they will worship things which can neither hear, nor see, nor walk:
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1722
They that made them are like unto them, and so are all they that worship them, as brutish as the stocks themselves:
They that made them Are like unto them, and so Are all they that worship them, as brutish as the stocks themselves:
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1723
They have no heart to God, but will follow after their Puppets and their Idols,
They have no heart to God, but will follow After their Puppets and their Idols,
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1724
and such are they also that follow after their drunkennesse, covetousnesse, &c. Who live in lasciviousness, lusts, excess of riot, 1 Pet. 4.2. that run into all kind of excess, and marvel that you do not so too.
and such Are they also that follow After their Drunkenness, covetousness, etc. Who live in lasciviousness, Lustiest, excess of riot, 1 Pet. 4.2. that run into all kind of excess, and marvel that you do not so too.
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1725
They marvel (that ye that fear God) can live as ye do; and speak evil of you that be good;
They marvel (that you that Fear God) can live as you do; and speak evil of you that be good;
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1726
call such hypocrites, dissemblers, and I know not what nick-names. This, I say, is a most woful condition; it's that dead blow.
call such Hypocrites, dissemblers, and I know not what nicknames. This, I say, is a most woeful condition; it's that dead blow.
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1727
When men are not sensible of mercies, of judgments, but run into all excesse of sin with greedinesse:
When men Are not sensible of Mercies, of Judgments, but run into all excess of since with greediness:
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1728
and this is a death begun in this life, even while they are above ground.
and this is a death begun in this life, even while they Are above ground.
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1729
But then comes another death, God doth not intend sin shall grow to an infinite weight, His Spirit shall not always strive with man, but at length God comes and crops him off,
But then comes Another death, God does not intend since shall grow to an infinite weight, His Spirit shall not always strive with man, but At length God comes and crops him off,
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1730
and now cometh the consummation of the death begun in this life: Now cometh an accursed death.
and now comes the consummation of the death begun in this life: Now comes an accursed death.
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1731
3. After thou hast lived an accursed life, then cometh an accomplishment of curses.
3. After thou hast lived an accursed life, then comes an accomplishment of curses.
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1732
First, a cursed separation between body and soul, and then of both from God for ever, and that is the last payment.
First, a cursed separation between body and soul, and then of both from God for ever, and that is the last payment.
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1733
This is that great death which the Apostle speaks of, Who hath delivered us from that great death. So terrible is that death.
This is that great death which the Apostle speaks of, Who hath Delivered us from that great death. So terrible is that death.
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1734
This death is but the severing of the body from the soul:
This death is but the severing of the body from the soul:
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1735
This is but the Lords Harbinger, the Lords Serjeant to lay his Mace on thee, to bring thee out of this world into a place of everlasting misery, from whence thou shalt never come till all be satisfied, and that is never.
This is but the lords Harbinger, the lords sergeant to lay his Mace on thee, to bring thee out of this world into a place of everlasting misery, from whence thou shalt never come till all be satisfied, and that is never.
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1736
First, Consider the nature of this death, which though every man knoweth, yet few lay to heart.
First, Consider the nature of this death, which though every man Knoweth, yet few lay to heart.
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1737
This death, what doth it?
This death, what does it?
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1738
First, It takes from thee all the things which thou spentst thy whole life in getting.
First, It Takes from thee all the things which thou spentest thy Whole life in getting.
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1739
It robs thee of all the things thou ever hadst:
It robs thee of all the things thou ever Hadst:
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1740
Thou hast taken paines to heap and treasure up goods for many years, presently when this blow is given, all is gone:
Thou hast taken pains to heap and treasure up goods for many Years, presently when this blow is given, all is gone:
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1741
For honour and preferment, it takes thee from that; pleasure in idle company keeping, it barrs thee of that.
For honour and preferment, it Takes thee from that; pleasure in idle company keeping, it bars thee of that.
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1742
Mark, this is the first thing that death doth, it takes not onely away a part of that thou hast, but all:
Mark, this is the First thing that death does, it Takes not only away a part of that thou hast, but all:
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1743
it leaves thee quite naked, as naked as when thou camest into the world: Thou thoughtst it was thy happinesse to get this and that.
it leaves thee quite naked, as naked as when thou camest into the world: Thou thoughtest it was thy happiness to get this and that.
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1744
Death now begins to unbewitch thee, thou wast bewitcht before, when thou didst run after all worldly things:
Death now begins to unbewitch thee, thou wast bewitched before, when thou didst run After all worldly things:
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1745
thou wast deceived before, and now it undeceives thee; it makes thee see what a notorious fool thou wast, it unbefools thee.
thou wast deceived before, and now it undeceives thee; it makes thee see what a notorious fool thou wast, it unbefools thee.
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1746
Thou hadst many plots, and many projects, but when thy breath is gone, then all thy thoughts perish, all thy plottings and projectings goe away with thy breath:
Thou Hadst many plots, and many projects, but when thy breath is gone, then all thy thoughts perish, all thy plottings and projectings go away with thy breath:
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1747
A strange thing, to see a man with Job, the richest man in the East, and yet in the evening (we say) as poor as Job: He hath nothing left him now.
A strange thing, to see a man with Job, the Richest man in the East, and yet in the evening (we say) as poor as Job: He hath nothing left him now.
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1748
Now though death takes not all things from thee, yet it takes thee from them all;
Now though death Takes not all things from thee, yet it Takes thee from them all;
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1749
all thy goods, all thy books, all thy wealth, all thy friends thou mayst now bid farewel:
all thy goods, all thy books, all thy wealth, all thy Friends thou Mayest now bid farewell:
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1750
now adieu for ever, never to see them again. And that is the first thing. 2. Now death rests not there, but cometh to seize upon thy body.
now adieu for ever, never to see them again. And that is the First thing. 2. Now death rests not there, but comes to seize upon thy body.
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1751
It hath bereaved thee of all that thou possessedst of all thy outward things, that's taken away:
It hath bereft thee of all that thou possessedst of all thy outward things, that's taken away:
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1752
Now it comes to touch his person, and see what then. It toucheth him, it rents his soul from his body:
Now it comes to touch his person, and see what then. It touches him, it rends his soul from his body:
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1753
those two loving companions that have so long dwelt together, are now separated. It takes thy soul from thy body:
those two loving Sodales that have so long dwelled together, Are now separated. It Takes thy soul from thy body:
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1754
This man doth not deliver up his spirit, as we read of our Saviour, Father, into thy hands I commit my spirit, or deliver their spirits as Stephen did:
This man does not deliver up his Spirit, as we read of our Saviour, Father, into thy hands I commit my Spirit, or deliver their spirits as Stephen did:
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1755
But here it's taken from them; it's much against his mind, it's a pulling of himself from himself. This it doth.
But Here it's taken from them; it's much against his mind, it's a pulling of himself from himself. This it does.
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1756
3. But then again, when thou art thus pulled asunder, what becomes of the parts separated?
3. But then again, when thou art thus pulled asunder, what becomes of the parts separated?
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1757
1. First, The body as soon as the soul is taken from it, hastens to corruption ; that must see corruption:
1. First, The body as soon as the soul is taken from it, hastens to corruption; that must see corruption:
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1758
yea, it becomes so full of corruption, that thy dearest friend cannot then endure to come near unto thee.
yea, it becomes so full of corruption, that thy dearest friend cannot then endure to come near unto thee.
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1759
When the soul is taken from the body, it's observed, that of all carkasses that are, mans is most loathsome, none so odious as that. Abraham loved Sarah well;
When the soul is taken from the body, it's observed, that of all carcases that Are, men is most loathsome, none so odious as that. Abraham loved Sarah well;
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1760
but when he comes to buy a monument for her, see his expression, Gen. 23 8. He communes with the men,
but when he comes to buy a monument for her, see his expression, Gen. 23 8. He communes with the men,
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1761
and saith, if it be your mind to sell me the field, that I might bury my dead out of my sight.
and Says, if it be your mind to fell me the field, that I might bury my dead out of my sighed.
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1762
Though he loved her very well before, yet now she must be buried out of his sight.
Though he loved her very well before, yet now she must be buried out of his sighed.
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1763
It is sown in dishonour, and it's the basest thing that can be:
It is sown in dishonour, and it's the Basest thing that can be:
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1764
Therefore when our Saviour was going near to the place where Lazarus lay, his sister saith, Lord, come not near him, for he smells. Job 17.14. I have said to corruption, thou art my father (saith Job) and to the worm, thou art my mother and my sister:
Therefore when our Saviour was going near to the place where Lazarus lay, his sister Says, Lord, come not near him, for he smells. Job 17.14. I have said to corruption, thou art my father (Says Job) and to the worm, thou art my mother and my sister:
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1765
As in the verse before, The grave is my house, I have made my bed in the darkness.
As in the verse before, The grave is my house, I have made my Bed in the darkness.
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1766
Here then he hath a new kindred; and though before he had affinity with the greatest, yet here he gets new affini•y:
Here then he hath a new kindred; and though before he had affinity with the greatest, yet Here he gets new affini•y:
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1767
He saith to corruption; thou art my father, and to the worm, thou art my mother and my sister.
He Says to corruption; thou art my father, and to the worm, thou art my mother and my sister.
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1768
The worm is our best kindred here; the worm then is our best bed; yea worms thy best covering, as Esay 14.11.
The worm is our best kindred Here; the worm then is our best Bed; yea worms thy best covering, as Isaiah 14.11.
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1769
Thus is it thy Father, thy mother, and thy bed:
Thus is it thy Father, thy mother, and thy Bed:
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1770
nay, it is thy consumption and destroyer also, Job 26. Thus is it with thy body, it passeth to corruption, that thy best or dearest friend cannot behold it, or endure it. 2. But alas!
nay, it is thy consumption and destroyer also, Job 26. Thus is it with thy body, it passes to corruption, that thy best or dearest friend cannot behold it, or endure it. 2. But alas!
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1771
what becomes of thy soul then? Thy soul appears naked, there's no garment to defend it, no Proctor appears to plead for it:
what becomes of thy soul then? Thy soul appears naked, there's no garment to defend it, no Proctor appears to plead for it:
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1772
It is brought singly to the bar, and there it must answer. It is appointed for all men once to die.
It is brought singly to the bar, and there it must answer. It is appointed for all men once to die.
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1773
But what then? And after that to come to judgment, Heb. 9.27. Eccles. 12.7. The body returns unto the earth from whence it was taken, but the Spirit to God who gave it.
But what then? And After that to come to judgement, Hebrew 9.27. Eccles. 12.7. The body returns unto the earth from whence it was taken, but the Spirit to God who gave it.
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1774
All mens spirits, assoon as their bodies and souls are parted, goe to God to be disposed of by him, where they shall keep their everlasting residence.
All men's spirits, As soon as their bodies and Souls Are parted, go to God to be disposed of by him, where they shall keep their everlasting residence.
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1775
Consider when thou hearest the bell rung out for a dead man, if thou hadst but the wings of a dove to fly,
Consider when thou Hearst the bell rung out for a dead man, if thou Hadst but the wings of a dove to fly,
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1776
and couldst fly after him, and appear with him before Gods Tribunal, to see the account that he must give unto God for all things done in the flesh:
and Couldst fly After him, and appear with him before God's Tribunal, to see the account that he must give unto God for all things done in the Flesh:
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1777
and when no account can be given, what a state of misery and horrour wouldst thou see him in!
and when no account can be given, what a state of misery and horror Wouldst thou see him in!
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1778
and this is a silent kind of judging: The last day of judging shall be with great pomp and solemnity.
and this is a silent kind of judging: The last day of judging shall be with great pomp and solemnity.
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1779
This is a matter closely carried between God and thy self; but then thou must give an account of all that thou hast received:
This is a matter closely carried between God and thy self; but then thou must give an account of all that thou hast received:
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1780
And then when thou canst not give a good account, then is thy talent taken from thee.
And then when thou Canst not give a good account, then is thy talon taken from thee.
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1781
Why, saith God, I gave thee learning, how didst thou use it? I gave thee other gifts of mind,
Why, Says God, I gave thee learning, how didst thou use it? I gave thee other Gifts of mind,
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1782
how didst thou imploy them? God hath given thee wisedome, and wealth; Moral vertues, meeknesse, and patience, &c. these are good things:
how didst thou employ them? God hath given thee Wisdom, and wealth; Moral Virtues, meekness, and patience, etc. these Are good things:
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1783
But mark, whatsoever good things thou hadst in this world, is now taken from thee.
But mark, whatsoever good things thou Hadst in this world, is now taken from thee.
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1784
If a man could but see the degrading of the soul, he should see that those moral vertues in which his hope of comfort lay,
If a man could but see the degrading of the soul, he should see that those moral Virtues in which his hope of Comfort lay,
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1785
even these, though they could never bring him to heaven, yet they shall be taken from him.
even these, though they could never bring him to heaven, yet they shall be taken from him.
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1786
As when a Knight is degraded:
As when a Knight is degraded:
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1787
First his sword is taken from him, then comes one with a hatchet and chops off his golden spurs, and then go Sr. Knave :
First his sword is taken from him, then comes one with a hatchet and chops off his golden spurs, and then go Sr. Knave:
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1788
This is the degrading of the soul before the judgment is received:
This is the degrading of the soul before the judgement is received:
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1789
the moral vertues are taken from him, and then see what an ugly soule he hath:
the moral Virtues Are taken from him, and then see what an ugly soul he hath:
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1790
he had hope before, now he's without hope: he had some patience in this world, but he made no good use of it,
he had hope before, now he's without hope: he had Some patience in this world, but he made no good use of it,
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1791
and now his patience is taken from him:
and now his patience is taken from him:
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1792
And when thou shalt come to a place of torment, and thy hope and patience be taken from thee, what case wilt thou be in then? Patience may stay a man up in trouble,
And when thou shalt come to a place of torment, and thy hope and patience be taken from thee, what case wilt thou be in then? Patience may stay a man up in trouble,
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1793
and hope may comfort a man up in torment; but both these are taken away. This is a thing we very seldome think;
and hope may Comfort a man up in torment; but both these Are taken away. This is a thing we very seldom think;
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1794
but did we seriously consider of this first act of the Judgment before the sentence, we would not be idle in this world.
but did we seriously Consider of this First act of the Judgement before the sentence, we would not be idle in this world.
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1795
3. Then lastly, he is put into an unchangeable estate:
3. Then lastly, he is put into an unchangeable estate:
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1796
So soon as ever death lays Gods Mace upon him, he's put into an estate of unchangeblenesse.
So soon as ever death lays God's Mace upon him, he's put into an estate of unchangeblenesse.
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1797
Such is the terriblenesse of it, that now though he yell, and groan, and pour out rivers of teares, there is no hope of change.
Such is the terribleness of it, that now though he yell, and groan, and pour out Rivers of tears, there is no hope of change.
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1798
Consider now what a woful case this is.
Consider now what a woeful case this is.
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1799
If some friend of this mans should now come to him, would he not tell him, we have often been very merry together,
If Some friend of this men should now come to him, would he not tell him, we have often been very merry together,
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1800
but didst thou but know the misery that I am in, thou wouldst be troubled for me:
but didst thou but know the misery that I am in, thou Wouldst be troubled for me:
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1801
Half those teares that I now pour forth, would have put me into another place, had I taken the season,
Half those tears that I now pour forth, would have put me into Another place, had I taken the season,
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1802
but now it is too late.
but now it is too late.
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1803
Oh therefore doe thou make use of teares, a little may doe it now, hereafter it will be too late.
O Therefore do thou make use of tears, a little may do it now, hereafter it will be too late.
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1804
That's the thing we should now come to speak of, the second death:
That's the thing we should now come to speak of, the second death:
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1805
But think not that I am able to speak of it now, no, that which is everlasting deserves an hour in speaking,
But think not that I am able to speak of it now, no, that which is everlasting deserves an hour in speaking,
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1806
and an Age in thinking of it.
and an Age in thinking of it.
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1807
Therefore that everlasting torment, horror, and anguish which God hath reserved for those that make not their peace with him (which is easily done God knows) I shall speak of the next time.
Therefore that everlasting torment, horror, and anguish which God hath reserved for those that make not their peace with him (which is Easily done God knows) I shall speak of the next time.
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1808
REV. 21.8.
REV. 21.8.
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1809
Bu• •he fearful, and unbel••••ng, and the abominable, and murtherers, and whoremongers, and sorcerers, and Idolaters,
Bu• •he fearful, and unbel••••ng, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters,
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1810
and all lyars, shall have their part in the lake which burneth with fire and brimstone, which is the second death.
and all liars, shall have their part in the lake which burns with fire and brimstone, which is the second death.
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1811
THe last day I entred, you know, upon the miserable estate of an unreconciled sin•er, at the time of his dissolution,
THe last day I entered, you know, upon the miserable estate of an unreconciled sin•er, At the time of his dissolution,
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1812
when his soule shall be taken from him, and be presented naked before Christs Tribunal, there to receive according to the works which he hath done in the flesh:
when his soul shall be taken from him, and be presented naked before Christ Tribunal, there to receive according to the works which he hath done in the Flesh:
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1813
And I shew'd that the wofulnesse of that estate consisted in two acts done upon him:
And I showed that the wofulnesse of that estate consisted in two acts done upon him:
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1814
The one before he comes to his place, before he is thrust away from Gods presence into hell fire;
The one before he comes to his place, before he is thrust away from God's presence into hell fire;
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1815
which I shew'd you the last day, and did then promise to shew you the other, to wit, the wofulnesse of his estate, being once come into his place.
which I showed you the last day, and did then promise to show you the other, to wit, the wofulnesse of his estate, being once come into his place.
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1816
The act done to the sinners soul before he is sent to hell, is the deprivation of his light, the taking away of his talent.
The act done to the Sinners soul before he is sent to hell, is the deprivation of his Light, the taking away of his talon.
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1817
For whilst a man is in this world, he hath many good things in him, too good to accompany him to hell.
For while a man is in this world, he hath many good things in him, too good to accompany him to hell.
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1818
Now all these excellent gifts and natural endowments which did adorn a wicked mans soul, before the soul is hurled into hell, must be taken away from him.
Now all these excellent Gifts and natural endowments which did adorn a wicked men soul, before the soul is hurled into hell, must be taken away from him.
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1819
There is a kind of degradation of the soul, it is depriested 〈 ◊ 〉 were,
There is a kind of degradation of the soul, it is depriested 〈 ◊ 〉 were,
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1820
and becomes lik• a degraded Knight that hath his honour taken from him.
and becomes lik• a degraded Knight that hath his honour taken from him.
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1821
All the rich talents, and all the rich prizes that were put into the fools hand, shall be taken from him.
All the rich Talents, and all the rich prizes that were put into the Fools hand, shall be taken from him.
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1822
Is there any moral vertue? Are there any common graces and natural endowments in the miserable soul? it shal be stript of all, and packt to hell.
Is there any moral virtue? are there any Common graces and natural endowments in the miserable soul? it shall be stripped of all, and packed to hell.
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1823
You that have abused your learning and gifts that God hath given you, do you think that they shall go with you to hell? No such matter, you shall be very sots and dunces there.
You that have abused your learning and Gifts that God hath given you, do you think that they shall go with you to hell? No such matter, you shall be very sots and dunces there.
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1824
All your learning shall be taken from you, and you shall goe to hell arrant blockheads.
All your learning shall be taken from you, and you shall go to hell arrant blockheads.
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1825
He that had fortitude in this world, shall not carry one drachm of it to hell:
He that had fortitude in this world, shall not carry one drachm of it to hell:
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1826
all his courage shall then be abased, and his cowardly heart shall faint for fear.
all his courage shall then be abased, and his cowardly heart shall faint for Fear.
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1827
Fortitude is a great advantage to a man in distresse, but let not the damned soul expe•t the least advantage:
Fortitude is a great advantage to a man in distress, but let not the damned soul expe•t the least advantage:
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1828
his fortitude which he had whilst he was in the way, shall be taken from him.
his fortitude which he had while he was in the Way, shall be taken from him.
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1829
It may be he had patience in this world: Now patience is • vertue unfit for hell, therefore shall that be taken from him.
It may be he had patience in this world: Now patience is • virtue unfit for hell, Therefore shall that be taken from him.
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1830
A man if he were in most exquisite torments, yet if he had patience, it would bear it up with head and shoulders (as we say) but this shall adde to his torments, that he shall not have any patience left him to allay it.
A man if he were in most exquisite torments, yet if he had patience, it would bear it up with head and shoulders (as we say) but this shall add to his torments, that he shall not have any patience left him to allay it.
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1831
A man hath perhaps hope in this world, and, as the Proverb is, were it not for hope the heart would burst;
A man hath perhaps hope in this world, and, as the Proverb is, were it not for hope the heart would burst;
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1832
yet even this too shall be taken away from him, he shall have no hope left him of ever seeing Gods face again,
yet even this too shall be taken away from him, he shall have no hope left him of ever seeing God's face again,
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1833
or of ever having any more tasts of his favour:
or of ever having any more tastes of his favour:
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1834
And so what hath been said of some, may be said of all his graces and endowments:
And so what hath been said of Some, may be said of all his graces and endowments:
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1835
he shall clean be stript of all ere he be sent to hell.
he shall clean be stripped of all ere he be sent to hell.
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1836
I come now to speak of the place of torment it self, wherein the sinner is to be cast eternally, which is the second act.
I come now to speak of the place of torment it self, wherein the sinner is to be cast eternally, which is the second act.
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1837
But think not that I am able to discover the thousandth part of it, no nor any man else:
But think not that I am able to discover the thousandth part of it, no nor any man Else:
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1838
God grant that no soul here present ever come to find by experience what it is.
God grant that no soul Here present ever come to find by experience what it is.
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1839
What a woful thing is it, that many men should take more paines to come to this place of torment,
What a woeful thing is it, that many men should take more pains to come to this place of torment,
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1840
then would cost them to goe to heaven, that men should wilfully run themselves upon the pikes, not considering how painful it is,
then would cost them to go to heaven, that men should wilfully run themselves upon the pikes, not considering how painful it is,
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1841
nor how sharp those pikes are: And this I shall endeavour to my power to set forth unto you.
nor how sharp those pikes Are: And this I shall endeavour to my power to Set forth unto you.
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1842
This Text declares unto us two things. 1. Who they are for whom this place is provided.
This Text declares unto us two things. 1. Who they Are for whom this place is provided.
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1843
2. The place it self, and the nature of it. 1. For whom the place is provided.
2. The place it self, and the nature of it. 1. For whom the place is provided.
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1844
The Text containes a Catalogue of that black Roll (though there are many more then are here expressed) but here are the grand crimes, the ring-leaders to destruction, the mo••er sins.
The Text contains a Catalogue of that black Roll (though there Are many more then Are Here expressed) but Here Are the grand crimes, the ringleaders to destruction, the mo••er Sins.
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1845
And here we have in the first place the Fearful: whereby is not meant those that are of a timorous nature (for fear simply is not a sin) those that are simply fearful;
And Here we have in the First place the Fearful: whereby is not meant those that Are of a timorous nature (for Fear simply is not a since) those that Are simply fearful;
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1846
but such as place their fear on a wrong object, not where it should be: that fear not God, but other things more then God.
but such as place their Fear on a wrong Object, not where it should be: that Fear not God, but other things more then God.
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1847
Such as if affliction and iniquity were put to their choise, will rather choose iniquity then affliction :
Such as if affliction and iniquity were put to their choice, will rather choose iniquity then affliction:
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1848
Rather then they will have any cross betide them, rather then they will incur the indignation of a man, rather then they will part with their life and goods for Gods cause, will adventure on any thing, choosing iniquity rather then affliction ;
Rather then they will have any cross betide them, rather then they will incur the Indignation of a man, rather then they will part with their life and goods for God's cause, will adventure on any thing, choosing iniquity rather then affliction;
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1849
being afraid of what they should not fear, never fearing the great and mighty God: This is the fearful here meant.
being afraid of what they should not Fear, never fearing the great and mighty God: This is the fearful Here meant.
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1850
See how Job expresses it, Job 36.31. This hast thou chosen. This (that is) iniquity rather then affliction: to sin rather then to suffer.
See how Job Expresses it, Job 36.31. This hast thou chosen. This (that is) iniquity rather then affliction: to since rather then to suffer.
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1851
Christ biddeth us not to fear poor vain man, but the omnipotent God, that is able both to kill and to cast into hell.
christ bids us not to Fear poor vain man, but the omnipotent God, that is able both to kill and to cast into hell.
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1852
The man that feareth his Landlord, who is able to turn him out of his house,
The man that fears his Landlord, who is able to turn him out of his house,
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1853
and doth not fear God, who is able to turn him into hell, this dastardly spirit is one of the Captains of those that goe to hell, those timerous and cowardly persons, that tremble at the wrath or frowns of men, more then of God.
and does not Fear God, who is able to turn him into hell, this dastardly Spirit is one of the Captains of those that go to hell, those timorous and cowardly Persons, that tremble At the wrath or frowns of men, more then of God.
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1854
But what's the reason men should thus stand more in fear of men then of God? Why it is because they are sensible of what men can doe unto their bodies,
But what's the reason men should thus stand more in Fear of men then of God? Why it is Because they Are sensible of what men can do unto their bodies,
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1855
but they cannot with Moses by faith see what that is that is invisible. They are full of unbelief;
but they cannot with Moses by faith see what that is that is invisible. They Are full of unbelief;
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1856
for had they 〈 ◊ 〉, they would banish all false fears.
for had they 〈 ◊ 〉, they would banish all false fears.
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1857
See what the Lord saith, Esa. 41 14. Fear not thou worm Jacob, I will help thee, saith the Lord.
See what the Lord Says, Isaiah 41 14. fear not thou worm Jacob, I will help thee, Says the Lord.
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1858
He saith not, Fear not ye men, or thou man, for then perhaps thou mightst be thought to have some power to resist,
He Says not, fear not you men, or thou man, for then perhaps thou Mightest be Thought to have Some power to resist,
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1859
but fear not thou worm. A worm (you know) is a poor weak thing, apt to be crushed by every foot;
but Fear not thou worm. A worm (you know) is a poor weak thing, apt to be crushed by every foot;
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1860
yet be this thy case, be thou a worm, unable to resist the least opposition, yet fear not thou worm.
yet be this thy case, be thou a worm, unable to resist the least opposition, yet Fear not thou worm.
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1861
Fear not, why? for I will help thee, saith the Lord. Couldst thou but believe in God, this would make thee bold;
fear not, why? for I will help thee, Says the Lord. Couldst thou but believe in God, this would make thee bold;
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1862
and hadst thou faith, thou wouldst not fear.
and Hadst thou faith, thou Wouldst not Fear.
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1863
When word was brought to the house of Jacob, that two Kings were come up into the Land to invade it, Esay 7.2. it is said his heart was moved, as the trees of the wood are moved with the wind.
When word was brought to the house of Jacob, that two Kings were come up into the Land to invade it, Isaiah 7.2. it is said his heart was moved, as the trees of the wood Are moved with the wind.
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1864
But what is the remedy of this fear? See Esay 8.12.
But what is the remedy of this Fear? See Isaiah 8.12.
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1865
Fear not their fear, nor be afraid (that was a false and a base fear) sanctifie the Lord in your hearts,
fear not their Fear, nor be afraid (that was a false and a base Fear) sanctify the Lord in your hearts,
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1866
and let him be your fear, and let him be your dread. Esay 51.12. there is an object of our faith and comfort, and a remedy against fear proposed:
and let him be your Fear, and let him be your dread. Isaiah 51.12. there is an Object of our faith and Comfort, and a remedy against Fear proposed:
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1867
I, even I, am he that comforteth thee:
I, even I, am he that comforts thee:
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1868
who art thou that shouldst be afraid of a man that shall die, and the son of man that is as grass? What, art thou one that hast God on thy side? how unworthy art thou of that high favour,
who art thou that Shouldst be afraid of a man that shall die, and the son of man that is as grass? What, art thou one that haste God on thy side? how unworthy art thou of that high favour,
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1869
if thou fear man? The greatest man that lives cannot shield himself from death,
if thou Fear man? The greatest man that lives cannot shield himself from death,
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1870
and from a covering of worms, and wilt thou be afraid of a man, and forget the Lord thy Maker? The more thou art taken up with the fear of man, the lesse thou fearest God;
and from a covering of worms, and wilt thou be afraid of a man, and forget the Lord thy Maker? The more thou art taken up with the Fear of man, the less thou Fearest God;
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1871
and the more thou remembrest man, the more thou forgettest thy Maker.
and the more thou Rememberest man, the more thou forgettest thy Maker.
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1872
You have seen the main, the ring ••aders, which are these fearful, faithlesse, dastardly, unbelieving men.
You have seen the main, the ring ••aders, which Are these fearful, faithless, dastardly, unbelieving men.
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1873
Now see what the filthy rabble is that followeth after, and they are Abominable, Murtherers, &c. Abominable, that is, unnatural, such as pollute themselves with things not fit to be named,
Now see what the filthy rabble is that follows After, and they Are Abominable, Murderers, etc. Abominable, that is, unnatural, such as pollute themselves with things not fit to be nam,
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1874
but to be abhorred, whether it be by themselves, or with others.
but to be abhorred, whither it be by themselves, or with Others.
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1875
They are the abominable here meant, such as Sodome and Gomorrah, who were set forth to such as an example, suffering the vengeance of eternal fire, Jude v. 7. NONLATINALPHABET, such are abominable, being given up to unnatural lust.
They Are the abominable Here meant, such as Sodom and Gomorrah, who were Set forth to such as an Exampl, suffering the vengeance of Eternal fire, U^de v. 7., such Are abominable, being given up to unnatural lust.
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1876
Let them carry it never so secretly, yet are they her• ranked amongst the rest, and shall have their portion in the burning lake.
Let them carry it never so secretly, yet Are they her• ranked among the rest, and shall have their portion in the burning lake.
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1877
After these come Sorcerers, Idolaters, Lyars:
After these come Sorcerers, Idolaters, Liars:
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1878
Though these may be spoken fairly of by men, yet cannot that shelter them from the wrath of God, they shall likewise have their part in this lake when they come to a reckoning.
Though these may be spoken fairly of by men, yet cannot that shelter them from the wrath of God, they shall likewise have their part in this lake when they come to a reckoning.
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1879
If there be, I say, a generation of people that worship these, say what you will of them,
If there be, I say, a generation of people that worship these, say what you will of them,
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1880
when they come to receive their wages, they shall receive their portion in that burning lake with hypocrites:
when they come to receive their wages, they shall receive their portion in that burning lake with Hypocrites:
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1881
Those that make so fair a shew before men, and yet nourish hypocrisie in their hearts, these men,
Those that make so fair a show before men, and yet nourish hypocrisy in their hearts, these men,
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1882
though in regard of the outward man they so behave themselves that none can say to them, black is their eye, though they cannot be charged with those notorious things before mentioned;
though in regard of the outward man they so behave themselves that none can say to them, black is their eye, though they cannot be charged with those notorious things before mentioned;
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1883
yet if there be nothing but hypocrisie in their hearts, let it be spun with never so fair a web, never so fine a thred,
yet if there be nothing but hypocrisy in their hearts, let it be spun with never so fair a web, never so fine a thread,
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1884
yet they shall have their portion in the lake, they shall have their part, their portion, &c. Then it seems these of this black guard have a peculiar interest unto this place.
yet they shall have their portion in the lake, they shall have their part, their portion, etc. Then it seems these of this black guard have a peculiar Interest unto this place.
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1885
And as it is said of Judas Acts 1.25. that he was gone NONLATINALPHABET, to his proper place.
And as it is said of Judas Acts 1.25. that he was gone, to his proper place.
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1886
So long as a man that is an enemy to Christ, and yeilds him not obedience, is out of hell,
So long as a man that is an enemy to christ, and yields him not Obedience, is out of hell,
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1887
so long is he out of his place. Hell is the place assigned to him, and prepared for him;
so long is he out of his place. Hell is the place assigned to him, and prepared for him;
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1888
he hath a share there, and his part and portion he must have: till he come thither he is but a wanderer.
he hath a share there, and his part and portion he must have: till he come thither he is but a wanderer.
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1889
The Evangelist tells us that the Scribes and Pharisees went about to gain Profelytes, and when they had all done, they made them seven times more the children of hell then themselves, filios Gehennae:
The Evangelist tells us that the Scribes and Pharisees went about to gain Proselytes, and when they had all done, they made them seven times more the children of hell then themselves, Sons Gehenna:
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1890
So that a Father hath not more right in his son, then Hell hath in them:
So that a Father hath not more right in his son, then Hell hath in them:
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1891
He is a vessel of wrath fill'd top full of iniquity, and a child of the Devils:
He is a vessel of wrath filled top full of iniquity, and a child of the Devils:
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1892
So that as we say, the gallows will claim its right, so hell will claim its due.
So that as we say, the gallows will claim its right, so hell will claim its due.
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1893
But mistake me not, all this that I speak concerning Hell, is not to terrifie and affright men,
But mistake me not, all this that I speak Concerning Hell, is not to terrify and affright men,
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1894
but by forewarning them to keep them thence.
but by forewarning them to keep them thence.
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1895
For after I have shewn you the danger, I shall shew you a way to escape it,
For After I have shown you the danger, I shall show you a Way to escape it,
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1896
and how the Lord Jesus was given to us to deliver us from this danger:
and how the Lord jesus was given to us to deliver us from this danger:
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1897
But if you will not hear, but will try conclusions with God, then you must to your proper place, to the lake that burneth with fire and brimstone.
But if you will not hear, but will try conclusions with God, then you must to your proper place, to the lake that burns with fire and brimstone.
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1898
A Lake 'tis, a River, a flaming River, as Tophet is described to be a lake burning with fire and brimstone, a Metaphor taken from the judgment of God on Sodome and Gomorrah, as in that place of St. Jude before mentioned,
A Lake it's, a River, a flaming River, as Tophet is described to be a lake burning with fire and brimstone, a Metaphor taken from the judgement of God on Sodom and Gomorrah, as in that place of Saint U^de before mentioned,
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1899
as also in 2 Pet. 2.6. where 'tis said God turned the Cities of Sodom into ashes, making them an example to all them that should after live ungodly.
as also in 2 Pet. 2.6. where it's said God turned the Cities of Sodom into Ashes, making them an Exampl to all them that should After live ungodly.
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1900
Mark the judgment of God upon these abominable men, the place where they dwelt is destroyed with fire,
Mark the judgement of God upon these abominable men, the place where they dwelled is destroyed with fire,
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1901
and the situation is turn'd into a lake full of filthy bituminous stuff called L•cus Asphaltites, which was made by their burnings.
and the situation is turned into a lake full of filthy bituminous stuff called L•cus Asphaltites, which was made by their burnings.
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1902
And this is made an instance of the vengeance of God, and an Embleme of eternal fire;
And this is made an instance of the vengeance of God, and an Emblem of Eternal fire;
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1903
therefore said he, you shall have your portion with Sodome.
Therefore said he, you shall have your portion with Sodom.
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1904
Nay, shall I speak a greater word (with Christ) and tell you, that though they were so abominable, that the Lake was denominated from them,
Nay, shall I speak a greater word (with christ) and tell you, that though they were so abominable, that the Lake was denominated from them,
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1905
yet it shall be easier for Sodome and Gomorrah then for you, if you repent not while you may,
yet it shall be Easier for Sodom and Gomorrah then for you, if you Repent not while you may,
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1906
but goe on to despise Gods grace.
but go on to despise God's grace.
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1907
But can there be a greater sin then the sin of Sodome? I answer, yes.
But can there be a greater since then the since of Sodom? I answer, yes.
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1908
For make the worst of the sin of Sodome, it is but a sin against nature: But thy impenitency is a sin against grace,
For make the worst of the since of Sodom, it is but a since against nature: But thy impenitency is a since against grace,
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1909
and against the Gospel, and therefore deserves a hotter hell, and an higher measure of judgment in this burning pit.
and against the Gospel, and Therefore deserves a hotter hell, and an higher measure of judgement in this burning pit.
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1910
But what is this second death? 2. Sure it hath reference to some first death or other going before.
But what is this second death? 2. Sure it hath Referente to Some First death or other going before.
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1911
A man would (as it is commonly thought) think that this second death, is opposed to that first death, which is the harbinger to the second,
A man would (as it is commonly Thought) think that this second death, is opposed to that First death, which is the harbinger to the second,
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1912
and separates the soul from the body; but it's far otherwise.
and separates the soul from the body; but it's Far otherwise.
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1913
That, alas, is but a petty thing, and deserves not to be put in the number of deaths.
That, alas, is but a Petty thing, and deserves not to be put in the number of death's.
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1914
The second death in the Text hath relation to the first Resurrection, Rev. 20: 6. Blessed and holy is he that hath his portion in the first resurrection, on such the second death shall have no power.
The second death in the Text hath Relation to the First Resurrection, Rev. 20: 6. Blessed and holy is he that hath his portion in the First resurrection, on such the second death shall have no power.
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1915
The first death is that from whence we are acquitted by the first resurrection, and that is the death;
The First death is that from whence we Are acquitted by the First resurrection, and that is the death;
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1916
for that is a kind of death (as S. Paul speaking of a wicked and voluptuous widow, saith, she is dead while she liveth ) and the time shall come and now is,
for that is a kind of death (as S. Paul speaking of a wicked and voluptuous widow, Says, she is dead while she lives) and the time shall come and now is,
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1917
when they that are dead shall hear the voice of the Son of man, and they that hear shall live.
when they that Are dead shall hear the voice of the Son of man, and they that hear shall live.
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1918
And again, Let the dead bury their dead.
And again, Let the dead bury their dead.
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1919
So that the first resurrection is, when a man hearing the voice of the Minister, is rouzed up from the sleep of sin and carnal security,
So that the First resurrection is, when a man hearing the voice of the Minister, is roused up from the sleep of since and carnal security,
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1920
and the first death is the opposite thereunto. So that the death of the body is no death at all;
and the First death is the opposite thereunto. So that the death of the body is no death At all;
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1921
for if it were, then this were the third death. For there would be a death of sin, a death of the body,
for if it were, then this were the third death. For there would be a death of since, a death of the body,
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1922
and a death of body and soul: This death of the body is but a flea-biting in comparison of the other two.
and a death of body and soul: This death of the body is but a flea-biting in comparison of the other two.
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1923
This second death is the separation of the body and soul from God, and this death is the wages of sin,
This second death is the separation of the body and soul from God, and this death is the wages of since,
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1924
and God must not, will not lie in arrear to sin, but will pay its wages to the full.
and God must not, will not lie in arrear to since, but will pay its wages to the full.
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All the afflictions a wicked man meeteth withal here, are but as Gods press money, and part of payment of that greater summe:
All the afflictions a wicked man meeteth withal Here, Are but as God's press money, and part of payment of that greater sum:
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1926
But when he dies, the whole summe comes then to be paid:
But when he die, the Whole sum comes then to be paid:
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1927
Before he did but sip of the cup of Gods wrath, but he must then drink up the dregs of it down to the bottome,
Before he did but sip of the cup of God's wrath, but he must then drink up the dregs of it down to the bottom,
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1928
and this is the second death: It's called death. Now death is a destruction of the parts compounded:
and this is the second death: It's called death. Now death is a destruction of the parts compounded:
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1929
a man being compounded of body and soul, both are by this death eternally destroyed.
a man being compounded of body and soul, both Are by this death eternally destroyed.
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1930
That death (like Sampson pulling down the pillars whereby it was sustained, pulled down the house) draws down the tabernacles of our bodies, pulls body and soul in sunder.
That death (like Sampson pulling down the pillars whereby it was sustained, pulled down the house) draws down the Tabernacles of our bodies, pulls body and soul in sunder.
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1931
A thing which hath little hurt in it self, were it not for the sting of it, which makes it fearful:
A thing which hath little hurt in it self, were it not for the sting of it, which makes it fearful:
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1932
To die, is esteemed far worse then to be dead, in regard of the pangs that are in dying, to which death puts an end.
To die, is esteemed Far Worse then to be dead, in regard of the pangs that Are in dying, to which death puts an end.
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1933
This temporal death is in an instant, but this other eternal, whereby we are ever dying,
This temporal death is in an instant, but this other Eternal, whereby we Are ever dying,
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1934
and never dead, for by it we are punished with an everlasting NONLATINALPHABET, 2 Thess. 1.9. and that from the presence of the Lord by the glory of his power.
and never dead, for by it we Are punished with an everlasting, 2 Thess 1.9. and that from the presence of the Lord by the glory of his power.
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1935
Then which place I have no need to adde more;
Then which place I have no need to add more;
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1936
for, as much as can be s•id of men and Angels is fully comprehended in it.
for, as much as can be s•id of men and Angels is Fully comprehended in it.
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1937
The Apostle terms this a fearful thing indeed, Heb. 2.15. whereon if a man but think (if he hath his wits about him) he would for fear of it be all his life long subject to bondage.
The Apostle terms this a fearful thing indeed, Hebrew 2.15. whereon if a man but think (if he hath his wits about him) he would for Fear of it be all his life long Subject to bondage.
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1938
He would scarce draw any free breath, but would still be studying how to avoid it,
He would scarce draw any free breath, but would still be studying how to avoid it,
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1939
and would still be in bondage and drudgery till he were delivered. Thus I have declared the nature of the place, and of this second death.
and would still be in bondage and drudgery till he were Delivered. Thus I have declared the nature of the place, and of this second death.
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1940
That I may now goe farther, know that this Lake and this place is the place that the Lord hath provided for his enemies: It is the Lords slaughter-house;
That I may now go farther, know that this Lake and this place is the place that the Lord hath provided for his enemies: It is the lords slaughterhouse;
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1941
its called a place of torments, Luke 16. a place wherein God will shew the accomplishment of his wrath,
its called a place of torments, Lycia 16. a place wherein God will show the accomplishment of his wrath,
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1942
and revenge upon his enemies, Those mine enemies that would not have me to reign over them, bring them forth,
and revenge upon his enemies, Those mine enemies that would not have me to Reign over them, bring them forth,
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1943
and slay them before my face. Those vessels of wrath, those rebels;
and slay them before my face. Those vessels of wrath, those rebels;
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1944
the King is in raged, and his wrath is as the roaring of a Lyon, which makes all the beasts of the forrest to tremble, Prov. 19.12. And where there is the wrath of such a King, the issue thereof must needs be death, Prov. 16.14. The wrath of a King is as a messenger of death.
the King is in raged, and his wrath is as the roaring of a lion, which makes all the beasts of the forest to tremble, Curae 19.12. And where there is the wrath of such a King, the issue thereof must needs be death, Curae 16.14. The wrath of a King is as a Messenger of death.
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1945
How much more fearful is the wrath of the King of Kings.
How much more fearful is the wrath of the King of Kings.
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1946
God hath sharp arrows, and he sets a wicked man as his Butt to shoot at, to shew his strength,
God hath sharp arrows, and he sets a wicked man as his Butt to shoot At, to show his strength,
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1947
and the fierceness of his wrath.
and the fierceness of his wrath.
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1948
See the expression of Job in this case, The arrows of the Almighty stick fast in me,
See the expression of Job in this case, The arrows of the Almighty stick fast in me,
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1949
and the venome thereof hath drunk up my spirits:
and the venom thereof hath drunk up my spirits:
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1950
In so few words there could not be an higher expression of the wrath of God.
In so few words there could not be an higher expression of the wrath of God.
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1951
First, that God should make thee a Butt, and then that thou shouldst be shot at, and that by Gods arrows: And then they are not shot by a child,
First, that God should make thee a Butt, and then that thou Shouldst be shot At, and that by God's arrows: And then they Are not shot by a child,
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1952
but ( as the man is, so is his strength) by the Almighty, by his bow, wherein he draws the arrow to the head.
but (as the man is, so is his strength) by the Almighty, by his bow, wherein he draws the arrow to the head.
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1953
And then again these arrows are poyson'd arrows, and such poyson as shall drink up all thy soul and spirit:
And then again these arrows Are poisoned arrows, and such poison as shall drink up all thy soul and Spirit:
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1954
Oh, what a fearful thing is it to fall into the hands of such a God! It's a saying of Moses, Psal. 90.11. (for 'tis Moses Psal.) Who knoweth the power of thine anger? the power of Gods anger is unknown.
O, what a fearful thing is it to fallen into the hands of such a God! It's a saying of Moses, Psalm 90.11. (for it's Moses Psalm) Who Knoweth the power of thine anger? the power of God's anger is unknown.
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1955
And so in his Song, Deut. 32.22. he sets it out in some measure.
And so in his Song, Deuteronomy 32.22. he sets it out in Some measure.
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1956
A fire is kindled in mine anger, which shall burn unto the lowest hell, &c. So that the King being thus provoked, is provoked to curse thee, Mat. 25. It's put into the form of thy sentence:
A fire is kindled in mine anger, which shall burn unto the lowest hell, etc. So that the King being thus provoked, is provoked to curse thee, Mathew 25. It's put into the from of thy sentence:
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1957
this cursing shall be thy lot in hell, it shall be thy very sentence, Goe ye cursed into everlasting fire. There is nothing but cursing:
this cursing shall be thy lot in hell, it shall be thy very sentence, Go you cursed into everlasting fire. There is nothing but cursing:
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1958
As Job cursed himself and the day of his birth, so then shall cursing be all thy song:
As Job cursed himself and the day of his birth, so then shall cursing be all thy song:
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1959
thou wilt curse thy self that thou didst not hearken to the Preacher, that thou wouldst not accept of Christ,
thou wilt curse thy self that thou didst not harken to the Preacher, that thou Wouldst not accept of christ,
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1960
and the meanes of mercy and grace when it was offered thee: and thou wilt curse the time thou wert acquainted with this man, and that man,
and the means of mercy and grace when it was offered thee: and thou wilt curse the time thou Wertenberg acquainted with this man, and that man,
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1961
and others will curse thee for drawing them to sin: God curses thee, and man curses thee;
and Others will curse thee for drawing them to since: God curses thee, and man curses thee;
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1962
and God curses not in vain when he curses: others will curse thee, and thou thy self and others;
and God curses not in vain when he curses: Others will curse thee, and thou thy self and Others;
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1963
and think then how cursed will be thy condition? All the curses that can be thought on,
and think then how cursed will be thy condition? All the curses that can be Thought on,
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1964
and all the curses that cannot be thought on, shall rest on the head of an impenitent sinner, to shew Gods terrible and just indignation against him.
and all the curses that cannot be Thought on, shall rest on the head of an impenitent sinner, to show God's terrible and just Indignation against him.
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1965
Oh beloved, to deliver us from this curse, Christ the Son of God was made a curse for us:
O Beloved, to deliver us from this curse, christ the Son of God was made a curse for us:
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1966
the curse is so great, nought else can free us from it.
the curse is so great, nought Else can free us from it.
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1967
But now that I may rank these punishments of the damned, and bring them for memories sake into some order (although there be no order there,
But now that I may rank these punishments of the damned, and bring them for memories sake into Some order (although there be no order there,
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1968
for it's a place of confusion) you may consider that the penalties of Gods enemies are penalties partly of losse, and partly of sense.
for it's a place of confusion) you may Consider that the penalties of God's enemies Are penalties partly of loss, and partly of sense.
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1969
1. Of loss. And that consists in the deprivation of every thing that might administer the least comfort to him;
1. Of loss. And that consists in the deprivation of every thing that might administer the least Comfort to him;
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1970
and for this cause hell is termed utter darknesse. Now darknesse is a privation of all light,
and for this cause hell is termed utter darkness. Now darkness is a privation of all Light,
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1971
so is Hell of all comfort, to shew that there is not the least thing that may give thee content,
so is Hell of all Comfort, to show that there is not the least thing that may give thee content,
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1972
nor is the poorest thing thou canst desire to be had there.
nor is the Poorest thing thou Canst desire to be had there.
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1973
Darknesse was one of the plagues of Egypt, though there were no kind of sense in it,
Darkness was one of the plagues of Egypt, though there were no kind of sense in it,
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1974
yet we may think what a plague and vexation it was to them to sit so long in darkness.
yet we may think what a plague and vexation it was to them to fit so long in darkness.
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1975
The darknesse of Hell is darker then darknesse it self.
The darkness of Hell is Darker then darkness it self.
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1976
They shall not see light, saith the Scripture, they shall not have so much as a glimpse of it:
They shall not see Light, Says the Scripture, they shall not have so much as a glimpse of it:
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1977
To be cast into this utter darkness, where shall be nothing to administer the least comfort, what an infinite misery will that be? Were it only the losse of the things we now possesse and enjoy, of all which death robs us,
To be cast into this utter darkness, where shall be nothing to administer the least Comfort, what an infinite misery will that be? Were it only the loss of the things we now possess and enjoy, of all which death robs us,
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1978
as pomp, honour, riches, and preferment, this were grievous to a wicked man:
as pomp, honour, riches, and preferment, this were grievous to a wicked man:
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1979
These are things death dispossesses a man of, these cannot follow him, nought but thy works accompany thee:
These Are things death dispossesses a man of, these cannot follow him, nought but thy works accompany thee:
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1980
thy friends may follow thee to the grave, but there they shall leave thee. To have been happy, and to be miserable, is the greatest woe:
thy Friends may follow thee to the grave, but there they shall leave thee. To have been happy, and to be miserable, is the greatest woe:
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1981
to have lived in good fashion, and to be wretched, is the greatest grief.
to have lived in good fashion, and to be wretched, is the greatest grief.
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1982
How will this adde to the sinners misery, when he shall say to himself, I had once all good things about me,
How will this add to the Sinners misery, when he shall say to himself, I had once all good things about me,
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1983
but have now for my portion nothing but woe:
but have now for my portion nothing but woe:
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1984
I had a bed of down, but it is now exchanged for a bed of fire:
I had a Bed of down, but it is now exchanged for a Bed of fire:
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1985
I was once honourable, but now I am full of shame and contempt; this will greatly adde to his misery.
I was once honourable, but now I am full of shame and contempt; this will greatly add to his misery.
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1986
But all this is nothing, these are but the beginnings of his sorrow in regard of losse:
But all this is nothing, these Are but the beginnings of his sorrow in regard of loss:
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1987
for a man to be rich and wealthy to day, and to morrow to be stript of all,
for a man to be rich and wealthy to day, and to morrow to be stripped of all,
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1988
and left not worth a groat, to have all swept away, this is a woful case.
and left not worth a groat, to have all swept away, this is a woeful case.
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1989
2. But if this be so grievous, what is it to lose Heaven? Certainly, to lose the highest and greatest good, is the greatest evil and punishment that can be inflicted upon a creature.
2. But if this be so grievous, what is it to loose Heaven? Certainly, to loose the highest and greatest good, is the greatest evil and punishment that can be inflicted upon a creature.
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1990
Which makes many Divines think, that the penalties of losse are far greater then those of sense,
Which makes many Divines think, that the penalties of loss Are Far greater then those of sense,
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1991
though they seem not to make that impression. It's another thing to judge of things by sense then by losse:
though they seem not to make that impression. It's Another thing to judge of things by sense then by loss:
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1992
As for example, a man is greatly troubled with the tooth-ach, and he thinks his case more miserable then any,
As for Exampl, a man is greatly troubled with the toothache, and he thinks his case more miserable then any,
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1993
and thinks no man ever endur'd so much misery as himself, he judges of his misery by sense:
and thinks no man ever endured so much misery as himself, he judges of his misery by sense:
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1994
Another man is in the consumption, and he hath little or no pain at all;
another man is in the consumption, and he hath little or no pain At all;
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1995
yet if a man come with a right judgment, he will judge his condition far worse then the others.
yet if a man come with a right judgement, he will judge his condition Far Worse then the Others.
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1996
So take all the pains in Hell, though sense may say they are the greatest that can be,
So take all the pains in Hell, though sense may say they Are the greatest that can be,
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1997
yet discreet judgment can say, that the losse of God the greatest good, is the worst of evils.
yet discreet judgement can say, that the loss of God the greatest good, is the worst of evils.
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1998
Now (if thou be a firebrand of Hell) thou must be for ever banish't from Gods presence.
Now (if thou be a firebrand of Hell) thou must be for ever banished from God's presence.
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1999
Thou base wretch, dost thou thin• Heaven a place for thee? not so.
Thou base wretch, dost thou thin• Heaven a place for thee? not so.
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2000
'Tis without are dogs and sorcerers, &c. Thou art a damned dog, therefore thou must out from God,
It's without Are Dogs and sorcerers, etc. Thou art a damned dog, Therefore thou must out from God,
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2001
and from the company of the blessed Saints and Angels.
and from the company of the blessed Saints and Angels.
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2002
When Peter saw Moses and Elias with Christ in his Transfiguration, though he had but a glimpse of glory,
When Peter saw Moses and Elias with christ in his Transfiguration, though he had but a glimpse of glory,
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2003
yet he saith, It is good for us to be here:
yet he Says, It is good for us to be Here:
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2004
But oh how infinite good will it be to be in Heaven? how shall we be then wrapt up with glory when we shall be for ever with the Lord, in whose presence is fulness of joy,
But o how infinite good will it be to be in Heaven? how shall we be then wrapped up with glory when we shall be for ever with the Lord, in whose presence is fullness of joy,
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2005
and at whose right hand there are pleasures for evermore.
and At whose right hand there Are pleasures for evermore.
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2006
On the contrary, how exceeding terrible will it be to be shut out from the presence of God? when God shall say, avaunt hence, whip out this dog, what doth he here? let him not defile this room, this is no place for such a filthy dog.
On the contrary, how exceeding terrible will it be to be shut out from the presence of God? when God shall say, avaunt hence, whip out this dog, what does he Here? let him not defile this room, this is no place for such a filthy dog.
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2007
Oh the unspeakable horrour and dread! oh the infinite shame of that man who is in such a case! But this is not all.
O the unspeakable horror and dread! o the infinite shame of that man who is in such a case! But this is not all.
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2008
There is yet one thing more, the wicked shall not only be banished from Gods gracious presence,
There is yet one thing more, the wicked shall not only be banished from God's gracious presence,
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2009
and cast into Hell, but this shall be done in the sight of Heaven.
and cast into Hell, but this shall be done in the sighed of Heaven.
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2010
The glorious Saints of God have continually a sight of Gods justice upon sinners, that they may glorifie his mercy the more.
The glorious Saints of God have continually a sighed of God's Justice upon Sinners, that they may Glorify his mercy the more.
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2011
The Scripture runs much to this purpose, Rev. 14.10. If any man worship the beast and his image, the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels.
The Scripture runs much to this purpose, Rev. 14.10. If any man worship the beast and his image, the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels.
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2012
This in the 9th verse is the portion of them that worship the beast, that is the Pope, and receive the mark of his name.
This in the 9th verse is the portion of them that worship the beast, that is the Pope, and receive the mark of his name.
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2013
That is, if any will be an expresse publick or private Papist, if any one will be a slave to the Pope, see his portion, he shall drink of the wine of the wrath of God,
That is, if any will be an express public or private Papist, if any one will be a slave to the Pope, see his portion, he shall drink of the wine of the wrath of God,
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2014
and be banished from the society of holy Angels, and be tormented with hell-fire in their presence.
and be banished from the society of holy Angels, and be tormented with hell-fire in their presence.
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2015
Oh what a vexation will this be to the damned when they shall see others in heaven,
O what a vexation will this be to the damned when they shall see Others in heaven,
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2016
and themselves shut out of door? This will cause weeping and wailing and gnashing of teeth.
and themselves shut out of door? This will cause weeping and wailing and gnashing of teeth.
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2017
It will go to their very heart, when they shall see Moses and Aaron and the Prophets and holy Saints in joy and glory, and shall consider and remember, that if they had made use of these means and opportunities of grace, they might have lived in Heaven too,
It will go to their very heart, when they shall see Moses and Aaron and the prophets and holy Saints in joy and glory, and shall Consider and Remember, that if they had made use of these means and opportunities of grace, they might have lived in Heaven too,
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2018
whereas now they must be everlastingly tormented in that lake which burneth with fire and brimstone,
whereas now they must be everlastingly tormented in that lake which burns with fire and brimstone,
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2019
and that without any hope of recovery. 2 Thess. 1.9. Punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.
and that without any hope of recovery. 2 Thess 1.9. Punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.
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2020
You know that by the Law of Moses, whensoever an offender was to receive his stroaks, Deut. 25 2, 3. The Judge was to cause him to lie down,
You know that by the Law of Moses, whensoever an offender was to receive his Strokes, Deuteronomy 25 2, 3. The Judge was to cause him to lie down,
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2021
and to be beaten before his face, and he himself was to see it done.
and to be beaten before his face, and he himself was to see it done.
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2022
So when God comes to give the damned their stroaks in hell (for hell is the place of execution, wherein he that knows his masters will and doth it not, shall be beaten with many stripes, ) he himself will see them beaten in the presence of all his holy Angels;
So when God comes to give the damned their Strokes in hell (for hell is the place of execution, wherein he that knows his Masters will and does it not, shall be beaten with many stripes,) he himself will see them beaten in the presence of all his holy Angels;
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2023
and if so, how shameful will their punishment be? when there shall be so many thousand witnesses of it,
and if so, how shameful will their punishment be? when there shall be so many thousand Witnesses of it,
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2024
when they shall be made (as we say) the worlds wonder.
when they shall be made (as we say) the world's wonder.
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2025
These are they that shall rise to everlasting contempt, Dan. 12. So in Esay, ult. Cap. v. ult.
These Are they that shall rise to everlasting contempt, Dan. 12. So in Isaiah, ult. Cap. v. ult.
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2026
it's said of the damned, their worm shall not die, nor their fire be quenched,
it's said of the damned, their worm shall not die, nor their fire be quenched,
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2027
but they shall be an abhorring to all flesh, and the holy Angels and Saints shall go forth and look upon them:
but they shall be an abhorring to all Flesh, and the holy Angels and Saints shall go forth and look upon them:
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2028
those proud ones that scorned Gods people here, shall then be abhorred and scorned of them.
those proud ones that scorned God's people Here, shall then be abhorred and scorned of them.
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2029
4. Adde to all this, that he's not only banish't from the presence of God for a while,
4. Add to all this, that he's not only banished from the presence of God for a while,
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2030
but from all hope of ever seeing God again with comfort. Thy estate is endless and remediless.
but from all hope of ever seeing God again with Comfort. Thy estate is endless and remediless.
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2031
Whilst thou art here in this life, of a Saul thou mayst become a Paul ; and though thou art not yet a beloved son, yet thou mayst come in favour:
While thou art Here in this life, of a Saul thou Mayest become a Paul; and though thou art not yet a Beloved son, yet thou Mayest come in favour:
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2032
Whilst thou livest under the means of grace, there is yet hope of recovery left thee, it may be this Sermon may be the meanes of thy conversion:
While thou Livest under the means of grace, there is yet hope of recovery left thee, it may be this Sermon may be the means of thy conversion:
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2033
But then amongst all thy punishments, this will be one of the greatest, that thou shalt be deprived of all means of recovery,
But then among all thy punishments, this will be one of the greatest, that thou shalt be deprived of all means of recovery,
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2034
and this shall be another hell to thee in the middest of hell, to think with thy self, I have heard so many Sermons, and yet have neglected them:
and this shall be Another hell to thee in the midst of hell, to think with thy self, I have herd so many Sermons, and yet have neglected them:
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2035
I had so many opportunities of grace, and yet have slighted them, this will make the sinner rage,
I had so many opportunities of grace, and yet have slighted them, this will make the sinner rage,
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2036
and bite his tongue, and tear himself, to think how that now all meanes are past.
and bite his tongue, and tear himself, to think how that now all means Are passed.
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2037
And this is the first penalty, the penalty of loss. That of the sense succeeds.
And this is the First penalty, the penalty of loss. That of the sense succeeds.
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2038
By the former we are deprived of all the joyes and comforts of heaven & earth, of Mount Sion, shut out of the City of the living God, the heavenly Jerusalem, depriv'd of an innumerable company of Saints, of the general assembly and Church of the first-born, of God himself the Judge of all,
By the former we Are deprived of all the Joys and comforts of heaven & earth, of Mount Sion, shut out of the city of the living God, the heavenly Jerusalem, deprived of an innumerable company of Saints, of the general assembly and Church of the firstborn, of God himself the Judge of all,
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2039
and the souls of the Saints made perfect. This shall make a sinner curse himself. Now follows the penalty of torments and sense.
and the Souls of the Saints made perfect. This shall make a sinner curse himself. Now follows the penalty of torments and sense.
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2040
When Adam was banished out of Paradise, he had the wide world to walk in still;
When Adam was banished out of Paradise, he had the wide world to walk in still;
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2041
but it is not so here:
but it is not so Here:
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2042
Thou art not only cast out of heaven, but cast into hell, and art deprived of thy liberty for ever, 1 Pet. 3.19.
Thou art not only cast out of heaven, but cast into hell, and art deprived of thy liberty for ever, 1 Pet. 3.19.
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2043
It's said Christ preached to the spirits in prison, them that in the dayes of Noah were disobedient,
It's said christ preached to the spirits in prison, them that in the days of Noah were disobedient,
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2044
and for this cause are now in prison.
and for this cause Are now in prison.
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2045
Hell is compar'd to a prison, and a prison indeed it is, and that an odious one. For, 1. Look on thy companions.
Hell is compared to a prison, and a prison indeed it is, and that an odious one. For, 1. Look on thy Sodales.
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2046
If a man were to be kept close prisoner, it were a great punishment, but goe ye cursed, saith God, into everlasting fire, prepared for the Devil and his Angels.
If a man were to be kept close prisoner, it were a great punishment, but go you cursed, Says God, into everlasting fire, prepared for the devil and his Angels.
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2047
To be among such companions is most infinitely miserable, there is nothing but Devils and damned howling ghosts, woful companions!
To be among such Sodales is most infinitely miserable, there is nothing but Devils and damned howling Ghosts, woeful Sodales!
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2048
If there be an house possessed with an evil spirit, a man will scarce be hired to live in it;
If there be an house possessed with an evil Spirit, a man will scarce be hired to live in it;
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2049
but here the damned spirits, the filthy and cursed host must be thy yoke-fellows:
but Here the damned spirits, the filthy and cursed host must be thy yoke-fellows:
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2050
Suppose there were no torment to suffer, yet to be banished from heaven, and to be tied and yoked to wicked spirits, were a torment sufficient to make the stoutest that ever was tremble,
Suppose there were no torment to suffer, yet to be banished from heaven, and to be tied and yoked to wicked spirits, were a torment sufficient to make the Stoutest that ever was tremble,
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2051
and quake, and be soon weary of it.
and quake, and be soon weary of it.
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2. But it's a place of torment too, a prison where there is a rack, to which thou must be put,
2. But it's a place of torment too, a prison where there is a rack, to which thou must be put,
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and on which thou must be tormented:
and on which thou must be tormented:
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I am tormented in this flame, saith Dives. To speak of the torments there, will be matter enough for another hour,
I am tormented in this flame, Says Dives. To speak of the torments there, will be matter enough for Another hour,
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but I delight not to dwell on so sad a subject:
but I delight not to dwell on so sad a Subject:
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only this is that which prepares the way to the glad tidings of salvation, therefore I shall a little longer insist upon it.
only this is that which prepares the Way to the glad tidings of salvation, Therefore I shall a little longer insist upon it.
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The body and soul, the whole man, shall be there tormented; not the soul only, but even the body too after judgment.
The body and soul, the Whole man, shall be there tormented; not the soul only, but even the body too After judgement.
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Do you think the members of the body, which have been the instruments, shall escape? be rais'd,
Do you think the members of the body, which have been the Instruments, shall escape? be raised,
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and cast into hell to no purpose? Why should God quicken it at the last day,
and cast into hell to no purpose? Why should God quicken it At the last day,
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but to break it on the anvil of his wrath, and to make it accompany the soul,
but to break it on the anvil of his wrath, and to make it accompany the soul,
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as well in torments as in sinning.
as well in torments as in sinning.
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'Tis true, the soul is the fountain of all sense, and the body without it hath no sense at all:
It's true, the soul is the fountain of all sense, and the body without it hath no sense At all:
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take away the soul, and you may burn the body, and it will not feel it.
take away the soul, and you may burn the body, and it will not feel it.
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Now the soul being the fountain of sense, and the body being united to it,
Now the soul being the fountain of sense, and the body being united to it,
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when God shall lay his axe at this root, at this fountain, how dreadful shall it be? how shall the body choose but suffer too? Should any of us be cast into a fire, what a terrible torment would we account it? Fire and water, we say, have no mercy;
when God shall lay his axe At this root, At this fountain, how dreadful shall it be? how shall the body choose but suffer too? Should any of us be cast into a fire, what a terrible torment would we account it? Fire and water, we say, have no mercy;
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but alas, this fire is nothing to the fire of hell, 'tis but as painted fire to that which burns for ever and ever.
but alas, this fire is nothing to the fire of hell, it's but as painted fire to that which burns for ever and ever.
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The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graven Image which he had set up, was doubtless at every time a terrible place.
The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graved Image which he had Set up, was doubtless At every time a terrible place.
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Hell is compared to such a furnace;
Hell is compared to such a furnace;
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but what shall we think of it, when the King in his wrath shall command the furnace to be heated seven times hotter then usual? Nay, what shall we think of hell,
but what shall we think of it, when the King in his wrath shall command the furnace to be heated seven times hotter then usual? Nay, what shall we think of hell,
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when the King of Heaven shall command it to be heated seventy times seven times hotter then before ? when there shall be a fire, and a fire prepar'd:
when the King of Heaven shall command it to be heated seventy times seven times hotter then before? when there shall be a fire, and a fire prepared:
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for so is this fire of Tophet, it's a pile of much wood.
for so is this fire of Tophet, it's a pile of much wood.
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When the King of Heaven shall as it were set to work his wisedome, to fit it in the sharpest manner, in procuring such ingredients as may make it rage most, and be most violent:
When the King of Heaven shall as it were Set to work his Wisdom, to fit it in the Sharpest manner, in procuring such ingredients as may make it rage most, and be most violent:
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It is a fire prepared for the Devil and his Angels, the strongest of creatures, for the punishment of principalities and powers:
It is a fire prepared for the devil and his Angels, the Strongest of creatures, for the punishment of principalities and Powers:
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and if it can master Angels, think not but that God hath a fire to rost thy soul.
and if it can master Angels, think not but that God hath a fire to rost thy soul.
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It is the soul that is in hell onely till the day of judgment, though the body be not there.
It is the soul that is in hell only till the day of judgement, though the body be not there.
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A man would think that the soul did not suffer, but Philosophy tels us that the soul suffers mediante corpore, in and by the body:
A man would think that the soul did not suffer, but Philosophy tells us that the soul suffers mediant corpore, in and by the body:
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Therefore 'tis a rule in Divinitie, that whatsoever God doth by means, he can do without means.
Therefore it's a Rule in Divinity, that whatsoever God does by means, he can do without means.
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Though the body be not there, but the soul only, yet God is able, nay doth make the soul as well feel grief without the body,
Though the body be not there, but the soul only, yet God is able, nay does make the soul as well feel grief without the body,
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as he doth by means of the body.
as he does by means of the body.
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3. But now besides thy fellow-prisoners in that cursed Gaol, consider who are thy tormentors, thou that dost continue in impenitency.
3. But now beside thy Fellow prisoners in that cursed Gaol, Consider who Are thy tormentors, thou that dost continue in impenitency.
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Now thy tormentors are these three. 1. The Devil. 2. Thy self. 3. God Almighty.
Now thy tormentors Are these three. 1. The devil. 2. Thy self. 3. God Almighty.
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1. The Devil, who is thy deadly enemy, a bloody-minded adversary, a murthering and merciless-minded Spirit, a murtherer from the beginning a merciless tormentor, who being in plagues and torments,
1. The devil, who is thy deadly enemy, a bloody-minded adversary, a murdering and merciless-minded Spirit, a murderer from the beginning a merciless tormentor, who being in plagues and torments,
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and thereby even at his wits end, would fain ease himself in tormenting thee.
and thereby even At his wits end, would fain ease himself in tormenting thee.
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When the Devil, as we read, was dispossessed of a child wherein he was, he rends and tears, leaves him foaming, that there was little hope of life in him:
When the devil, as we read, was dispossessed of a child wherein he was, he rends and tears, leaves him foaming, that there was little hope of life in him:
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But now when a man shall be delivered into the hands of this merciless spirit,
But now when a man shall be Delivered into the hands of this merciless Spirit,
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when God shall say to the Devil, take him, do what thou wilt with him, do thy worst to him:
when God shall say to the devil, take him, do what thou wilt with him, do thy worst to him:
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when thou shalt be thus put into the hands of one that hates thee, and delights in thy ruine,
when thou shalt be thus put into the hands of one that hates thee, and delights in thy ruin,
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how will he tear thee into pieces? how will he torment thee? in how desperate and wretched a case will thy soul and body be?
how will he tear thee into Pieces? how will he torment thee? in how desperate and wretched a case will thy soul and body be?
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2. But the tormentor within thee is far more heavy, painful, and grievous, that never dying worm within, the sting of a guilty and wounded conscience, this,
2. But the tormentor within thee is Far more heavy, painful, and grievous, that never dying worm within, the sting of a guilty and wounded conscience, this,
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like a sharp dagger, is still stabbing thee at the very heart.
like a sharp dagger, is still stabbing thee At the very heart.
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This by a reflecting act upon it self, will cause thee to revenge Gods quarrel on thy self;
This by a reflecting act upon it self, will cause thee to revenge God's quarrel on thy self;
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and as a musket over-charged beats back on the shooter, so will it most furiously return upon thee.
and as a musket overcharged beats back on the shooter, so will it most furiously return upon thee.
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This is that that smote David, when 'tis said Davids heart smote him. A man needs no other fire,
This is that that smote David, when it's said Davids heart smote him. A man needs no other fire,
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nor other worm to torment him, then that within him: which as the worms on the carkass, gnaws on a wretched soul.
nor other worm to torment him, then that within him: which as the worms on the carcase, gnaws on a wretched soul.
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But there is a greater tormentor then both these behind, and that is 3ly.
But there is a greater tormentor then both these behind, and that is 3ly.
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God himself, he is highly offended and inraged at thee, and therefore comes and takes the matter into his own hand,
God himself, he is highly offended and enraged At thee, and Therefore comes and Takes the matter into his own hand,
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and will himself be executioner of his fury.
and will himself be executioner of his fury.
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There i• a passage in the Thess. to this purpose, which me thinks is more then can be spoken by men or Angels, Epist. 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord,
There i• a passage in the Thess to this purpose, which me thinks is more then can be spoken by men or Angels, Epistle 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord,
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and from the glory of his power.
and from the glory of his power.
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Mark that, God whom thou hast so highly provoked to wrath, hath a strong hand and glorious power.
Mark that, God whom thou hast so highly provoked to wrath, hath a strong hand and glorious power.
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He shew'd the glory of his power in the making the world, and all things in it,
He showed the glory of his power in the making the world, and all things in it,
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and all that infinite power which he hath manifested in the creation of heaven and earth, shall be engaged in the tormenting of a sinner.
and all that infinite power which he hath manifested in the creation of heaven and earth, shall be engaged in the tormenting of a sinner.
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Were there a man that should lay a target of brasse, or a target of steel on a block,
Were there a man that should lay a target of brass, or a target of steel on a block,
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and should then cleve all in sunder at a blow, this would sufficiently manifest his strength:
and should then cleve all in sunder At a blow, this would sufficiently manifest his strength:
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So doth God make manifest his power in crushing thee to pieces. There are still new charges and discharges against sinners, to make his power therein manifest.
So does God make manifest his power in crushing thee to Pieces. There Are still new charges and discharges against Sinners, to make his power therein manifest.
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What if God, willing to make his power known (saith the Apostle Rom. 9.) suffered a while the vessels prepared to destruction? God will manifest his power by the strength of his stroke on those that rebel against him.
What if God, willing to make his power known (Says the Apostle Rom. 9.) suffered a while the vessels prepared to destruction? God will manifest his power by the strength of his stroke on those that rebel against him.
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Hence proceedeth weeping and wailing and gnashing of teeth, which is a Metaphor taken from one either that hath a great coldness on him,
Hence Proceedeth weeping and wailing and gnashing of teeth, which is a Metaphor taken from one either that hath a great coldness on him,
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or from the symptomes of a Feaver. Add to all that hath been said these two things.
or from the symptoms of a Fever. Add to all that hath been said these two things.
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1. The torment shall be everlasting, you shall desire to die, that your torments may have end:
1. The torment shall be everlasting, you shall desire to die, that your torments may have end:
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And here you may expect that I should say something of the eternity of the torments of the damned;
And Here you may expect that I should say something of the eternity of the torments of the damned;
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but I am not able, nor any one else sufficiently to express it:
but I am not able, nor any one Else sufficiently to express it:
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It shall continue ten thousand thousand yeares, and after that an hundred thousand times ten thousand,
It shall continue ten thousand thousand Years, and After that an hundred thousand times ten thousand,
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and yet be no nearer end then at the first beginning.
and yet be no nearer end then At the First beginning.
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Thou must think of it seriously thy self, and pray to God to reveal it to thy soul, for none else sufficiently can.
Thou must think of it seriously thy self, and pray to God to reveal it to thy soul, for none Else sufficiently can.
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2. But besides, as it is everlasting, so is it unabateable. If a man were cast into a fire, the fire coming about him, would in short time blunt his senses,
2. But beside, as it is everlasting, so is it unabateable. If a man were cast into a fire, the fire coming about him, would in short time blunt his Senses,
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and take away his feeling, and besides, the materials of the fire would soon spend and waste:
and take away his feeling, and beside, the materials of the fire would soon spend and waste:
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But it is not so here, here is not the least abatement of the horror, nor the least inch of torment taken away throughout all eternity.
But it is not so Here, Here is not the least abatement of the horror, nor the least inch of torment taken away throughout all eternity.
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It was a poor request of Dives (one would think) that Lazarus would dip the tip of his finger in water and cool his tongue:
It was a poor request of Dives (one would think) that Lazarus would dip the tip of his finger in water and cool his tongue:
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A cold comfort, but one drop of water for the present, which would soon be dried,
A cold Comfort, but one drop of water for the present, which would soon be dried,
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and yet that is denied him, he must have no abatement of his torment. Nor is there any abatement of thy feeling, but thou art kept in full strength,
and yet that is denied him, he must have no abatement of his torment. Nor is there any abatement of thy feeling, but thou art kept in full strength,
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and as long as God is God shall Tophet burn, and thou feel it.
and as long as God is God shall Tophet burn, and thou feel it.
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Obj. But (may some say) this is preaching indeed, this would affright a man,
Object But (may Some say) this is preaching indeed, this would affright a man,
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and make him out of his wits: this is the way to make him goe hang him self, sooner then be converted.
and make him out of his wits: this is the Way to make him go hang him self, sooner then be converted.
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Sol. True, should God let loose the cord of our conscience, it were the way (such would be the terrours of it) to make a man find another cord, did not God restrain him.
Sol. True, should God let lose the cord of our conscience, it were the Way (such would be the terrors of it) to make a man find Another cord, did not God restrain him.
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I desire not by this to hurt you, but to save you.
I desire not by this to hurt you, but to save you.
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I am a messenger not sent from Abraham (as Dives entreated) but from the God of Abraham, to forewarn you that you come not to that place of torment.
I am a Messenger not sent from Abraham (as Dives entreated) but from the God of Abraham, to forewarn you that you come not to that place of torment.
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But now (Beloved) there is a way to escape this misery, and that is by Jesus Christ, Mat. 1.21. He was for this end called Jesus, because he saves his people from their sins, and consequently from wrath:
But now (beloved) there is a Way to escape this misery, and that is by jesus christ, Mathew 1.21. He was for this end called jesus, Because he saves his people from their Sins, and consequently from wrath:
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which how it is done I shall shew in a word, and that is 1. By Christ Jesus offered for us.
which how it is done I shall show in a word, and that is 1. By christ jesus offered for us.
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And 2. By Christ Jesus offered to us.
And 2. By christ jesus offered to us.
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By Christ offered for us, he must die for us, and if there be any death more cursed then other, that death must he die;
By christ offered for us, he must die for us, and if there be any death more cursed then other, that death must he die;
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if any more painful, that must he suffer. Thus he undertakes thy cause, and suffers what for sin was due to thee.
if any more painful, that must he suffer. Thus he undertakes thy cause, and suffers what for since was due to thee.
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And then being offered for us, he is offered to us, as we may see in the Sacrament, where there are two acts of the Minister, the one the breaking the bread, the other, the offering it to the people.
And then being offered for us, he is offered to us, as we may see in the Sacrament, where there Are two acts of the Minister, the one the breaking the bred, the other, the offering it to the people.
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Thou hast as good warrant to take Christ offer'd, as thou hast to take the bread and wine, which thou art commanded to receive.
Thou hast as good warrant to take christ offered, as thou hast to take the bred and wine, which thou art commanded to receive.
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Thus I thought good to adde something to sweeten the rest, that I might shew that there is a way to be freed from the bitter pains of eternal death.
Thus I Thought good to add something to sweeten the rest, that I might show that there is a Way to be freed from the bitter pains of Eternal death.
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PHIL. 2.5, 6, 7, 8. Let this mind be in you, which also was in Jesus Christ, who being in the form of God, thought it no robbery to be equal with God,
PHILIP. 2.5, 6, 7, 8. Let this mind be in you, which also was in jesus christ, who being in the from of God, Thought it no robbery to be equal with God,
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but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men;
but made himself of no reputation, and took upon him the from of a servant, and was made in the likeness of men;
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and being found in fashion of a man, he humbled himself unto the death, even the death of the Cross.
and being found in fashion of a man, he humbled himself unto the death, even the death of the Cross.
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YOU have heretofore heard that point of Christian Doctrine which concerns the knowledge of our misery, and wretched estate by nature.
YOU have heretofore herd that point of Christian Doctrine which concerns the knowledge of our misery, and wretched estate by nature.
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The substance of all is, That we are the Children of wrath and disobedience as well as others.
The substance of all is, That we Are the Children of wrath and disobedience as well as Others.
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You see then in what state every man stands, before he hath made his peace with God:
You see then in what state every man Stands, before he hath made his peace with God:
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as long as he stands on terms of Rebellion.
as long as he Stands on terms of Rebellion.
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You see what the Holy Ghost saith, They are the sons of disobedience, and Children of wrath as well as others.
You see what the Holy Ghost Says, They Are the Sons of disobedience, and Children of wrath as well as Others.
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This I tell you (as hath often been declared) not to discourage a sinner,
This I tell you (as hath often been declared) not to discourage a sinner,
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or to drive him to desperation, but because it's fit he should know his estate in which he is.
or to drive him to desperation, but Because it's fit he should know his estate in which he is.
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If they will try conclusions with God, if they oppose him, the Lord cometh with a Bar of Iron, and will break them in pieces like a Potters vessel.
If they will try conclusions with God, if they oppose him, the Lord comes with a Bar of Iron, and will break them in Pieces like a Potters vessel.
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Those mine enemies that will not have me to raign over them, bring them, and slay them before me.
Those mine enemies that will not have me to Reign over them, bring them, and slay them before me.
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It is fit every man should know this;
It is fit every man should know this;
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This part is only for this end, that it may awaken us, otherwise to what purpose do we preach unto you? Till the Law awaken us, we sleep securely in our sins, till the dreadfull Trumpet of mount Sinai comes with thundring and lightning ;
This part is only for this end, that it may awaken us, otherwise to what purpose do we preach unto you? Till the Law awaken us, we sleep securely in our Sins, till the dreadful Trumpet of mount Sinai comes with thundering and lightning;
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as Eph. 4. Awake thou that sleepest, &c. Unless this awaken us, in what case are we? Men as sleepers, that are a dreaming,
as Ephesians 4. Awake thou that Sleepest, etc. Unless this awaken us, in what case Are we? Men as sleepers, that Are a dreaming,
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as the Apostle speakes, Jude 8. A sleeping sinner will be a dreaming sinner: he never sees things as they are in their proper shape:
as the Apostle speaks, U^de 8. A sleeping sinner will be a dreaming sinner: he never sees things as they Are in their proper shape:
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but he thinks with the Church of Laodicea, That he is rich, and wants nothing, when as he is poor, miserable, blind and naked.
but he thinks with the Church of Laodicea, That he is rich, and Wants nothing, when as he is poor, miserable, blind and naked.
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He thinks he shall be admitted into heaven as soon as the proudest: but this is a dream: Isa. 29.8. As the hungry man dreameth, and behold he eateth, but when he awakes, behold he is empty;
He thinks he shall be admitted into heaven as soon as the proudest: but this is a dream: Isaiah 29.8. As the hungry man dreameth, and behold he Eateth, but when he awakes, behold he is empty;
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or as a thirsty man that dreams he drinketh, but awake, and behold he is faint.
or as a thirsty man that dreams he Drinketh, but awake, and behold he is faint.
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Thus it is with us, we think we are entring upon the suburbs of heaven, and yet we are but in a dream, and in a sleep.
Thus it is with us, we think we Are entering upon the suburbs of heaven, and yet we Are but in a dream, and in a sleep.
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Now being thus awaken, consider with thy self what thou hast to do, when the dreadfull trumpet of the Law hath aw•kened thee: consider thy state;
Now being thus awaken, Consider with thy self what thou hast to do, when the dreadful trumpet of the Law hath aw•kened thee: Consider thy state;
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if thou sleepest this night, Hell-fire will be thy portion. It were better for thee therefore to awake before the flames of hell-fire awake thee.
if thou Sleepest this night, Hell-fire will be thy portion. It were better for thee Therefore to awake before the flames of hell-fire awake thee.
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Consider likewise that thou must not be led by thy self: thou must renounce thine own will.
Consider likewise that thou must not be led by thy self: thou must renounce thine own will.
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Our Estates may be pleasing unto us, to enjoy in a dream our hearts lusts here on earth;
Our Estates may be pleasing unto us, to enjoy in a dream our hearts Lustiest Here on earth;
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but consider, unless thou cross thy Will here, it shall be crossed hereafter:
but Consider, unless thou cross thy Will Here, it shall be crossed hereafter:
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yea it shall be the main cross a man shall have in hell, (besides the eternal weight of Gods wrath) that he can will or desire nothing,
yea it shall be the main cross a man shall have in hell, (beside the Eternal weight of God's wrath) that he can will or desire nothing,
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but he shall be crossed in it: not the least thing he desires, but he shall have the contrary world without end:
but he shall be crossed in it: not the least thing he Desires, but he shall have the contrary world without end:
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Learn then what a wofull thing it is to be our own lords, to follow our own lusts and pleasures, see what we shall gain by it:
Learn then what a woeful thing it is to be our own Lords, to follow our own Lustiest and pleasures, see what we shall gain by it:
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never shalt thou enjoy the least portion of thy will in the world to come;
never shalt thou enjoy the least portion of thy will in the world to come;
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if thou wouldst have but a drop of cold water, thou shalt be crossed in it.
if thou Wouldst have but a drop of cold water, thou shalt be crossed in it.
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Nothing thou desirest, but thou shalt have the opposite to it.
Nothing thou Desirest, but thou shalt have the opposite to it.
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Thus having truly and plainly shewed our Sinfulness, Wretchedness, and Cursedness by nature, I come unto the second part which I proposed;
Thus having truly and plainly showed our Sinfulness, Wretchedness, and Cursedness by nature, I come unto the second part which I proposed;
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to wit, Our Remedy, or our Redemption by Christ. And God forbid that he should create man the best of his Creature for destruction.
to wit, Our Remedy, or our Redemption by christ. And God forbid that he should create man the best of his Creature for destruction.
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What gain and profit is there in our blood? Psalm 30.9. God is full of Grace and Compassion, and he considers that we are but dust.
What gain and profit is there in our blood? Psalm 30.9. God is full of Grace and Compassion, and he considers that we Are but dust.
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And happy are we that we are but dust.
And happy Are we that we Are but dust.
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Had we been more glorious Creatures, as Angels, we had not had the benefit of a Saviour.
Had we been more glorious Creatures, as Angels, we had not had the benefit of a Saviour.
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When they rebelled, God considered their mettal:
When they rebelled, God considered their metal:
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And as with an high hand they rebelled, So the Lord reserved them in everlasting chains under darkness unto the Judgement of the great day, Jude 3. 1 Thes. 1.10. They fell without a Redeemer;
And as with an high hand they rebelled, So the Lord reserved them in everlasting chains under darkness unto the Judgement of the great day, U^de 3. 1 Thebes 1.10. They fell without a Redeemer;
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It is well for us that God considereth that we are but dust; For by Jesus Christ he saveth us from the wrath to come.
It is well for us that God Considereth that we Are but dust; For by jesus christ he Saveth us from the wrath to come.
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It had been better for us never to have been born, then to be born fire-brands of hell.
It had been better for us never to have been born, then to be born firebrands of hell.
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But now the point is, that we are Brands pluckt out of the fire, Zach. 3.2. It is fit therefore we should know who is our Redeemer.
But now the point is, that we Are Brands plucked out of the fire, Zach 3.2. It is fit Therefore we should know who is our Redeemer.
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Now as I have shewed you the last day it is Jesus Christ: And here consider,
Now as I have showed you the last day it is jesus christ: And Here Consider,
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1. Christ Jesus offered for us for the satisfaction of Gods Justice, and this is his priestly office.
1. christ jesus offered for us for the satisfaction of God's justice, and this is his priestly office.
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2. As there was no Remission without shedding of blood, therefore after the blood is shed,
2. As there was no Remission without shedding of blood, Therefore After the blood is shed,
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and the Priest offered himself, there comes a second thing, else we are never the better:
and the Priest offered himself, there comes a second thing, Else we Are never the better:
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and that is Christ offered to us: This makes up our comfort.
and that is christ offered to us: This makes up our Comfort.
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Many talk of the extent of Christs Death and Passion, saying, he dyed sufficiently for us, which is an improper speech:
Many talk of the extent of Christ Death and Passion, saying, he died sufficiently for us, which is an improper speech:
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For what comfort were this, that Christ was offered for us, if there were no more? A bare sufficiency in Christ serves not the turn: this were a cold comfort:
For what Comfort were this, that christ was offered for us, if there were no more? A bore sufficiency in christ serves not the turn: this were a cold Comfort:
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As if a man that were in debt, & afraid of every Serjeant, & every Sheriffe should be told:
As if a man that were in debt, & afraid of every sergeant, & every Sheriff should be told:
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Sir, there is money enough in the Kings Exchequer to discharge all your debts.
Sir, there is money enough in the Kings Exchequer to discharge all your debts.
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This is very true, but what is that to him? what comfort hath he by it,
This is very true, but what is that to him? what Comfort hath he by it,
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unless the King make him an offer to come, & take freely for his discharge? And a cold comfort were it to us to know Christ to be sufficient for us,
unless the King make him an offer to come, & take freely for his discharge? And a cold Comfort were it to us to know christ to be sufficient for us,
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unless he invite us to take freely of the waters of life. Ho, every one of you that thirsteth, come you to the waters, &c. Isa. 55.1.
unless he invite us to take freely of the waters of life. Ho, every one of you that Thirsteth, come you to the waters, etc. Isaiah 55.1.
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Thus unless Christ be offered to us, as well as for us, we are never the near. Now to make this appear:
Thus unless christ be offered to us, as well as for us, we Are never the near. Now to make this appear:
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Observe that in every Sacrament there are two acts of the Minister.
Observe that in every Sacrament there Are two acts of the Minister.
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The one hath Relation to God, a Commemoration of the Sacrifice, in which respects the ancient Fathers called it a Sacrifice: the other, the breaking of the Bread, and pouring out of the Wine: wherein there is a Commemoration of the body broken,
The one hath Relation to God, a Commemoration of the Sacrifice, in which respects the ancient Father's called it a Sacrifice: the other, the breaking of the Bred, and pouring out of the Wine: wherein there is a Commemoration of the body broken,
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and the blood shed, not as they are concomitants, the Wine in the bread, as the foolish Papists dream,
and the blood shed, not as they Are concomitants, the Wine in the bred, as the foolish Papists dream,
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for that were rather a commemoration of his life then of his death, when the blood runs in the veins.
for that were rather a commemoration of his life then of his death, when the blood runs in the Veins.
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The commemoration of Christs death is made by separation of the blood from the body, and as there is one Act of the Minister in cons•crating by breaking the body,
The commemoration of Christ death is made by separation of the blood from the body, and as there is one Act of the Minister in cons•crating by breaking the body,
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and pouring out the blood, so there is a second Act which is ministerial. When the Minister saith, Take, eat, This is my body ;
and pouring out the blood, so there is a second Act which is ministerial. When the Minister Says, Take, eat, This is my body;
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as if Christ were present, and said, Come, Take my body, thou hast as free an interest to it,
as if christ were present, and said, Come, Take my body, thou hast as free an Interest to it,
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as when thou art invited to thy friends table thou hast right to the meat before thee.
as when thou art invited to thy Friends table thou hast right to the meat before thee.
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So that as Christ is offered for thee, so he is offered to thee:
So that as christ is offered for thee, so he is offered to thee:
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And what now should hinder thee, unless thou art one that will obstinately oppose thy own salvation,
And what now should hinder thee, unless thou art one that will obstinately oppose thy own salvation,
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and say, I will not have this man to rule over me, thou canst not miscarry.
and say, I will not have this man to Rule over me, thou Canst not miscarry.
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But if thou wilt be thine own lord, perish in thine infidelity.
But if thou wilt be thine own lord, perish in thine infidelity.
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Here be the keyes of the Kingdom of Heaven given unto Gods Ministers, unless thou wilfully oppose thine own salvation,
Here be the keys of the Kingdom of Heaven given unto God's Ministers, unless thou wilfully oppose thine own salvation,
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and shut that door of salvation which Christ hath opened so wide for thee. See the ways of God are plain.
and shut that door of salvation which christ hath opened so wide for thee. See the ways of God Are plain.
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Christ hath paid a great price for thee, and then, as great as it is, he offers it to thee.
christ hath paid a great price for thee, and then, as great as it is, he offers it to thee.
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Now for the former of these, which is Christs satisfaction made unto the Father for us, I made choice of this place of Scripture, which sets it out particularly.
Now for the former of these, which is Christ satisfaction made unto the Father for us, I made choice of this place of Scripture, which sets it out particularly.
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Herein two things are to be observed. 1. The person who it is that will thus humble himself:
Herein two things Are to be observed. 1. The person who it is that will thus humble himself:
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the Apostle grounds his Exhortation on the fourth verse, where he tels us, We ought not to look every man on his own things,
the Apostle grounds his Exhortation on the fourth verse, where he tells us, We ought not to look every man on his own things,
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but every man on the things of others. Let this mind be in you which also was in Christ Jesus.
but every man on the things of Others. Let this mind be in you which also was in christ jesus.
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If Christ had looked only on his own things, he might have saved himself a great deal of labor and pains.
If christ had looked only on his own things, he might have saved himself a great deal of labour and pains.
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He being the Son of God, might as soon as he was born have chalenged a seat with God in Glory:
He being the Son of God, might as soon as he was born have challenged a seat with God in Glory:
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He need not go per viam, He might be Comprehensor in meta : but he would pass on to his journeyes end in a thorny and troublesome way:
He need not go per viam, He might be Comprehensor in Metam: but he would pass on to his journeys end in a thorny and troublesome Way:
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Let then the same mind be in you which was in Christ Jesus, who minded not his own things, but the good of others.
Let then the same mind be in you which was in christ jesus, who minded not his own things, but the good of Others.
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2. What it was wherein he humbled himself, he took upon him the form of a servant,
2. What it was wherein he humbled himself, he took upon him the from of a servant,
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and was obedient unto the death of the Cross.
and was obedient unto the death of the Cross.
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The highest humiliation that can be, that he who is above all praise, whom Angels adored, that he should be brought from heaven to earth;
The highest humiliation that can be, that he who is above all praise, whom Angels adored, that he should be brought from heaven to earth;
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and not only be a pilgrim there, but have a sorrowfull and pittifull pilgrimage;
and not only be a pilgrim there, but have a sorrowful and pitiful pilgrimage;
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and at last to be cut off by a shamefull death from the land of the living: this humiliation hath no parallel.
and At last to be Cut off by a shameful death from the land of the living: this humiliation hath no parallel.
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The depth of the humiliation consists in the height of the person thus humbled; and were not he so high, it could have done us no good.
The depth of the humiliation consists in the height of the person thus humbled; and were not he so high, it could have done us no good.
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It's no small satisfaction that can appease Gods wrath, therefore the Apostle to the Hebrews speaking of Melchisedeck, the type of Christ, concludes, how great this man was.
It's no small satisfaction that can appease God's wrath, Therefore the Apostle to the Hebrews speaking of Melchisedeck, the type of christ, concludes, how great this man was.
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Consider the invaluable price, how great he was, who being in the form of God, he who was fellow,
Consider the invaluable price, how great he was, who being in the from of God, he who was fellow,
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and fellow-like with God, as good as himself, as great as himself, was thus humbled:
and fellowlike with God, as good as himself, as great as himself, was thus humbled:
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It was the second person in the Trinity, he, and no other that was thus humbled for thee;
It was the second person in the Trinity, he, and no other that was thus humbled for thee;
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He was weary for thee, and reviled for thee, sweated and fainted for thee; hungred for thee, and was buffeted for thee.
He was weary for thee, and reviled for thee, sweated and fainted for thee; hungered for thee, and was buffeted for thee.
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It was he, the second person of the Trinity, in proper speech, without either Trope or Figure, shed his blood for thee, died for thee,
It was he, the second person of the Trinity, in proper speech, without either Trope or Figure, shed his blood for thee, died for thee,
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and suffered all these things in his assumed nature, taking on him the form of a servant, though not in his divine.
and suffered all these things in his assumed nature, taking on him the from of a servant, though not in his divine.
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He remaining God alone, could not die, but yet die fain he would for thee,
He remaining God alone, could not die, but yet die fain he would for thee,
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therefore he took thy nature on him, that he might die for thee in the assumed nature.
Therefore he took thy nature on him, that he might die for thee in the assumed nature.
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He took not on him the nature of Angels, but the seed of Abraham.
He took not on him the nature of Angels, but the seed of Abraham.
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He being the fountain of life, and the Prince of our life, (and without sheding of blood no Redemption could be wrought) having not blood to shed as God,
He being the fountain of life, and the Prince of our life, (and without shedding of blood no Redemption could be wrought) having not blood to shed as God,
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therefore took our nature on him, as it is; Heb. 10.5. Sacrifice and offering thou wouldst not, but a body thou hast prepared me, then said I, Io, I come, in the volumn of thy book it is written of me, to do thy Will O God.
Therefore took our nature on him, as it is; Hebrew 10.5. Sacrifice and offering thou Wouldst not, but a body thou hast prepared me, then said I, Io, I come, in the Volume of thy book it is written of me, to do thy Will Oh God.
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As if he should have said, Lord, I am not able to accomplish thy Will,
As if he should have said, Lord, I am not able to accomplish thy Will,
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or to be subject to thee in thy nature, therefore thou hast made me a man, that in the form of a servant, I might shew obedience, which I could not while I was in nature equal unto thee.
or to be Subject to thee in thy nature, Therefore thou hast made me a man, that in the from of a servant, I might show Obedience, which I could not while I was in nature equal unto thee.
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Now consider how great this person is that hath suffered all for thee. Rev. 1.5. Jesus Christ who is the faithfull witness, the first begotten of the Dead, and the Prince of the Kings of the earth :
Now Consider how great this person is that hath suffered all for thee. Rev. 1.5. jesus christ who is the faithful witness, the First begotten of the Dead, and the Prince of the Kings of the earth:
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to have a great Prince bound like a thief, araigned, and executed, the consideration of this state of the person, would move a stony heart. Rev. 17.14. He is the Lord of Lords, and King of Kings.
to have a great Prince bound like a thief, arraigned, and executed, the consideration of this state of the person, would move a stony heart. Rev. 17.14. He is the Lord of lords, and King of Kings.
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Amongst men the Father is more honourable then the Son, and the Son is but a servant,
among men the Father is more honourable then the Son, and the Son is but a servant,
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untill he be emancipated, but it is not so in the Divinity; but the Father and the Son are both alike honourable.
until he be emancipated, but it is not so in the Divinity; but the Father and the Son Are both alike honourable.
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Among men the Son hath the same specifical nature with the Father, but not the same individual:
Among men the Son hath the same specifical nature with the Father, but not the same Individu:
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but it is not so in the Divinity: the Father and the Son there have the self same individual nature.
but it is not so in the Divinity: the Father and the Son there have the self same Individu nature.
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I and my Father are one, therefore there must be an equality.
I and my Father Are one, Therefore there must be an equality.
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The Pharisees themselves could draw this conclusion, that if he were the Son of God, he was equal with God. John 5.18. Therefore the Jews sought the more to kill him, because he said, God was his Father, making himself equal with God:
The Pharisees themselves could draw this conclusion, that if he were the Son of God, he was equal with God. John 5.18. Therefore the jews sought the more to kill him, Because he said, God was his Father, making himself equal with God:
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A man would think how could that follow? He was but Gods Son: but Gods Son must be equal to the Father.
A man would think how could that follow? He was but God's Son: but God's Son must be equal to the Father.
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In making himself Gods Son, he made himself equal with God: and therefore know upon this, and by this stands the point of our Redemption.
In making himself God's Son, he made himself equal with God: and Therefore know upon this, and by this Stands the point of our Redemption.
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If a pure and holy Angel had suffered never so much, it would not have availed for our Redemption.
If a pure and holy Angel had suffered never so much, it would not have availed for our Redemption.
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It is a price no man, nor Angel must meddle with all: It will require a greater Price.
It is a price no man, nor Angel must meddle with all: It will require a greater Price.
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It was God himself that suffered in his assumed nature:
It was God himself that suffered in his assumed nature:
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He, and no other person: (for we must understand, though Christ took on him the nature of a man,
He, and no other person: (for we must understand, though christ took on him the nature of a man,
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yet not the person of a man) here stands the point, the second person in the Trinity is the Suppositum of all this humiliation:
yet not the person of a man) Here Stands the point, the second person in the Trinity is the Suppositum of all this humiliation:
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and therefore observe when the point of suffering comes, there's a remarkable speech. Zach. 13.7. Saith the Son to the Father, it was against his heart to smite him:
and Therefore observe when the point of suffering comes, there's a remarkable speech. Zach 13.7. Says the Son to the Father, it was against his heart to smite him:
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the expression is a lively one, it went to his heart to smite one that was his equal, that did him no wrong, Awake, O sword, against my Shepherd,
the expression is a lively one, it went to his heart to smite one that was his equal, that did him no wrong, Awake, Oh sword, against my Shepherd,
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and against the man who is my fellow. You know of whom it is spoken by M•thew, Mat. 26.31. I will smite the Shepherd, and the sheep of the flock shall be scattered.
and against the man who is my fellow. You know of whom it is spoken by M•thew, Mathew 26.31. I will smite the Shepherd, and the sheep of the flock shall be scattered.
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The Lord is ready to break him, Isa. 53. The sword was as it were unwilling to smite.
The Lord is ready to break him, Isaiah 53. The sword was as it were unwilling to smite.
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The man that is my fellow? A blow lighting on Gods fellow, equal with God, of what value is it? Consider the difference betwixt a man and a man;
The man that is my fellow? A blow lighting on God's fellow, equal with God, of what valve is it? Consider the difference betwixt a man and a man;
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The State of a Prince makes great odds between that is done to him, and that is done to another man.
The State of a Prince makes great odds between that is done to him, and that is done to Another man.
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When David would adventure himself into the battel:
When David would adventure himself into the battle:
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Thou shalt, say they, go no more with us, least they quench the light of Israel, 2 Sam. 21.17. and more fully, 2 Sam. 18.3. Thou art worth ten thousand of us:
Thou shalt, say they, go no more with us, lest they quench the Light of Israel, 2 Sam. 21.17. and more Fully, 2 Sam. 18.3. Thou art worth ten thousand of us:
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they would not hazzard the person of the King in the battel, Why? because thou art worth ten thousand of us.
they would not hazard the person of the King in the battle, Why? Because thou art worth ten thousand of us.
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The dignity of a Prince is so great, that ten thousand will not countervail the loss of him.
The dignity of a Prince is so great, that ten thousand will not countervail the loss of him.
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If this be the esteem and worth of David, what is the worth of Davids Prince? If thus with a King ▪ what with the King of Kings,
If this be the esteem and worth of David, what is the worth of Davids Prince? If thus with a King ▪ what with the King of Kings,
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and Lord of Lords? This is a great ground of the sufficiency of Christs suffering. Heb. 9.13. If the blood of Buls and Goates sanctifie to the purifying of the flesh;
and Lord of lords? This is a great ground of the sufficiency of Christ suffering. Hebrew 9.13. If the blood of Bulls and Goats sanctify to the purifying of the Flesh;
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how much more, verse 14. shall the blood of Christ, who through his eternal Spirit, offered himself to purge your Consciences from dead works to serve the living God? It is not the offering of the body only,
how much more, verse 14. shall the blood of christ, who through his Eternal Spirit, offered himself to purge your Consciences from dead works to serve the living God? It is not the offering of the body only,
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but he did it through his eternal Spirit. When the Martyrs and Saints offered themselves a sacrifice, they offered it through the flames of their love, and therefore embraced the stake;
but he did it through his Eternal Spirit. When the Martyrs and Saints offered themselves a sacrifice, they offered it through the flames of their love, and Therefore embraced the stake;
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and love is described as strong as death:
and love is described as strong as death:
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but Christ did not offer his sacrifice with the flames of his love, though love was in him the greatest that ever was, but with the everlasting flames of his God-head and Deity, with that fire from heaven which is a consuming fire? He did the deed that will purge our Consciences from dead works. Act. 20.28. Take heed unto your selves, and to the flock, over which the holy Ghost hath made you oversee•s, to feed the Church of G•d which he hath purchased with his precious blood:
but christ did not offer his sacrifice with the flames of his love, though love was in him the greatest that ever was, but with the everlasting flames of his Godhead and Deity, with that fire from heaven which is a consuming fire? He did the deed that will purge our Consciences from dead works. Act. 20.28. Take heed unto your selves, and to the flock, over which the holy Ghost hath made you oversee•s, to feed the Church of G•d which he hath purchased with his precious blood:
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God hath purchased the Church with his own blood: Who's blood? Gods blood. The blood of God must be shed.
God hath purchased the Church with his own blood: Who's blood? God's blood. The blood of God must be shed.
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He who thought it no robbery to be equal with God, must shed his own blood:
He who Thought it no robbery to be equal with God, must shed his own blood:
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As Zippora saith to Moses, A bloody husband hast thou been to me, Exod. 4.25.
As Zipporah Says to Moses, A bloody husband hast thou been to me, Exod 4.25.
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So may Christ say to his Church, a bloody Spouse hast thou been to me, that my blood must be shed for thee: 1 Cor. 2.8. Had they known, they would not have crucified the Lord of Glory, that is, they would not have crucified God.
So may christ say to his Church, a bloody Spouse hast thou been to me, that my blood must be shed for thee: 1 Cor. 2.8. Had they known, they would not have Crucified the Lord of Glory, that is, they would not have Crucified God.
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He that was crucified, was the glorious Lord God. Acts 3.15. You denyed the holy one, and killed the Prince of life.
He that was Crucified, was the glorious Lord God. Acts 3.15. You denied the holy one, and killed the Prince of life.
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Here's the matter, unless the Prince of life had been killed, thou couldst not have life.
Here's the matter, unless the Prince of life had been killed, thou Couldst not have life.
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This the Apostle sets down as the ground of all before; he comes to the particularities of his humiliation:
This the Apostle sets down as the ground of all before; he comes to the particularities of his humiliation:
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and sets down, who it was who was thus humbled:
and sets down, who it was who was thus humbled:
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He whom the Heaven of Heavens could not contain, he must descend unto the lower-most parts of the earth: that's a descent indeed:
He whom the Heaven of Heavens could not contain, he must descend unto the lowermost parts of the earth: that's a descent indeed:
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His Humiliation appears in this, that he who was thus high, became a man, and being found in fashion as a man, he humbled himself,
His Humiliation appears in this, that he who was thus high, became a man, and being found in fashion as a man, he humbled himself,
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and became obedient unto death, even the death of the Cross. In this humiliation consider, I say, these two Points.
and became obedient unto death, even the death of the Cross. In this humiliation Consider, I say, these two Points.
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1. The person who was humbled. 2. The point of his humiliation.
1. The person who was humbled. 2. The point of his humiliation.
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Some things hath regard to the whole course of his life, others to the conclusion or period of his life.
some things hath regard to the Whole course of his life, Others to the conclusion or Period of his life.
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All his life from his incarnation to his passion, was a continual thred of humiliation from his Cradle to his Cross, from his womb to his Tomb:
All his life from his incarnation to his passion, was a continual thread of humiliation from his Cradle to his Cross, from his womb to his Tomb:
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so here is set down the humbled life of our blessed Saviour.
so Here is Set down the humbled life of our blessed Saviour.
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For I would not have you think his humiliation consisted only in coming to the Cross,
For I would not have you think his humiliation consisted only in coming to the Cross,
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when they so mercilesly handled him: it cost him more then so:
when they so mercilessly handled him: it cost him more then so:
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as sinners have the curse of God on them in their life, as well as in their death,
as Sinners have the curse of God on them in their life, as well as in their death,
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so Christ must have a miserable life as well as an accursed death.
so christ must have a miserable life as well as an accursed death.
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Though the heat came at the end of the Tragedy, yet his whole life was a continual suffering. Consider the degrees of it.
Though the heat Come At the end of the Tragedy, yet his Whole life was a continual suffering. Consider the Degrees of it.
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1. He made himself of no Reputation, NONLATINALPHABET, he emptied himself:
1. He made himself of no Reputation,, he emptied himself:
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It was the second person in the Trinity that thus humbled and emptied himself, (not in his divine nature,
It was the second person in the Trinity that thus humbled and emptied himself, (not in his divine nature,
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but his assumed,) of all his transcendent endowments. Consider the particulars of it, he took on him the form of a servant;
but his assumed,) of all his transcendent endowments. Consider the particulars of it, he took on him the from of a servant;
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Was not this a great humiliation? That the second person in the Trinity should stoop so low as to take on him the nature of one who is not worth the looking on? that he should take dust and ashes upon him.
Was not this a great humiliation? That the second person in the Trinity should stoop so low as to take on him the nature of one who is not worth the looking on? that he should take dust and Ashes upon him.
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Psalm 113.5, 6. Gods greatness is thus expressed, Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things in heaven, and in the earth :
Psalm 113.5, 6. God's greatness is thus expressed, Who is like unto the Lord our God, who dwells on high, who Humbleth himself to behold the things in heaven, and in the earth:
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What Humiliation is that? compare these two humiliations together.
What Humiliation is that? compare these two humiliations together.
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It is but an humiliation to cast but his eye upon the heavens, to look upon the most glorious of all his works, to look upon the Angels but what is man that thou so regardest him ? that thou shouldst not only look upon him,
It is but an humiliation to cast but his eye upon the heavens, to look upon the most glorious of all his works, to look upon the Angels but what is man that thou so regardest him? that thou Shouldst not only look upon him,
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but take him up, & make him an inmate under thine own roof? this is a greater abasement,
but take him up, & make him an inmate under thine own roof? this is a greater abasement,
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but here's a further degree, Christ during the time of his pilgrimage was content to deprive himself of his Glory, that he now enjoyes, by reason of his Hypostatical Union with the God-head, he deserves all honor and glory, When he brought his first begotten into the world, he saith,
but here's a further degree, christ during the time of his pilgrimage was content to deprive himself of his Glory, that he now enjoys, by reason of his Hypostatical union with the Godhead, he deserves all honour and glory, When he brought his First begotten into the world, he Says,
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And let all the Angels worship him. Heb. 1.6. Every knee bows to him that is thus highly exalted.
And let all the Angels worship him. Hebrew 1.6. Every knee bows to him that is thus highly exalted.
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We see Christ crowned with glory and honor, all Dominion and Power being made subject unto him, yet he for thirty three years and an half was content to be exiled from his Fathers court. John 17.5. Glorifie thou me with the glory I had with thee before the world was ;
We see christ crowned with glory and honour, all Dominion and Power being made Subject unto him, yet he for thirty three Years and an half was content to be exiled from his Father's court. John 17.5. glorify thou me with the glory I had with thee before the world was;
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which is expounded in the Proverbs, where the Wisdome of God was shewn before the world was framed. Prov. 8.30. Then I was by him as one brought up with him, and I was dayly his delight, rejoycing always before him ;
which is expounded in the Proverbs, where the Wisdom of God was shown before the world was framed. Curae 8.30. Then I was by him as one brought up with him, and I was daily his delight, rejoicing always before him;
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this was the work before the foundation of the world which God was doing, the Father was glorifying the Son,
this was the work before the Foundation of the world which God was doing, the Father was glorifying the Son,
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and the Son was glorifying the Father.
and the Son was glorifying the Father.
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The Father took infinite delight in the Son, and the Son took infinite delight in the Father,
The Father took infinite delight in the Son, and the Son took infinite delight in the Father,
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and the Holy Ghost in them both.
and the Holy Ghost in them both.
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To be deprived of such a sight, and such a glory as this, and for thy sake to be banisht from that high Court;
To be deprived of such a sighed, and such a glory as this, and for thy sake to be banished from that high Court;
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where not to enjoy that fulness of joy, was an emptying of himself: yet all this he did for thee.
where not to enjoy that fullness of joy, was an emptying of himself: yet all this he did for thee.
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2. He minded not his own things, if he had, he might have presently sat at Gods right hand, where is fulness of joy for evermore:
2. He minded not his own things, if he had, he might have presently sat At God's right hand, where is fullness of joy for evermore:
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but his bowels yearned on us, and took upon him the form of a servant, and was found in shape of a man, that is, as an ordinary man:
but his bowels yearned on us, and took upon him the from of a servant, and was found in shape of a man, that is, as an ordinary man:
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We know what the nature of servitude is.
We know what the nature of servitude is.
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Every man naturally desires liberty, but Christ that he might make thee free, was content to be bound as an Apprentice, and endure a servile estate.
Every man naturally Desires liberty, but christ that he might make thee free, was content to be bound as an Apprentice, and endure a servile estate.
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Christ both in respect of God and man took on him the form of a servant.
christ both in respect of God and man took on him the from of a servant.
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1. For him to be Gods servant was an Humiliation, though for us it be the greatest honour to be Gods servants.
1. For him to be God's servant was an Humiliation, though for us it be the greatest honour to be God's Servants.
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Saint Paul makes it his prime Epithite, Paul a servant of Jesus Christ. And David calls himself the servant of the Lord, O Lord I am thy servant, truly I am thy servant.
Saint Paul makes it his prime Epithet, Paul a servant of jesus christ. And David calls himself the servant of the Lord, Oh Lord I am thy servant, truly I am thy servant.
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But it was an Humiliation for Christ to become Gods servant.
But it was an Humiliation for christ to become God's servant.
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For him who thought it no robbery to be equal with God to become Gods servant,
For him who Thought it no robbery to be equal with God to become God's servant,
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and to take a nature on him, that he might say, My Father is greater then I;
and to take a nature on him, that he might say, My Father is greater then I;
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behold my Father and I were one, but now taking on me a humane nature, I am made inferior to my Father, I am become his servant:
behold my Father and I were one, but now taking on me a humane nature, I am made inferior to my Father, I am become his servant:
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Behold my servant in whom I am well pleased ; Isa. 53. By his knowledge shall my righteous servant justifie many :
Behold my servant in whom I am well pleased; Isaiah 53. By his knowledge shall my righteous servant justify many:
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there is much difference in servants. A free servant & a bond servant.
there is much difference in Servants. A free servant & a bound servant.
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A very bond-man doth Christ make himself, being man, and accounts it as great honour as may be, not only to be his Fathers servant, but his bond-man.
A very bondman does christ make himself, being man, and accounts it as great honour as may be, not only to be his Father's servant, but his bondman.
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Can I shew that there is any such humiliation as this? Look on Heb. 10.5. Sacrifice and burnt offerings thou wouldst not, but a body hast thou prepared me, these words have relation to that of the Psalmist, Psalm 40.6. Sacrifice and burnt offerings thou didst not desire, but mine ears hast thou opened ;
Can I show that there is any such humiliation as this? Look on Hebrew 10.5. Sacrifice and burned offerings thou Wouldst not, but a body hast thou prepared me, these words have Relation to that of the Psalmist, Psalm 40.6. Sacrifice and burned offerings thou didst not desire, but mine ears hast thou opened;
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it is in the margent, mine-ears hast thou digged, or hast thou bored. The boring of the ear was an expression of everlasting servitude.
it is in the margin, mine-ears hast thou dug, or hast thou bored. The boring of the ear was an expression of everlasting servitude.
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Another servant that had not yet his ear bor'd, might be free at the year of Redemption, at the seventh year:
another servant that had not yet his ear bored, might be free At the year of Redemption, At the seventh year:
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but if not, his ear was bored that he might be a servant for ever according to that, Exod.. 21.4. He that loved his service so well as to have his ear bored, is a servant for evermore.
but if not, his ear was bored that he might be a servant for ever according to that, Exod. 21.4. He that loved his service so well as to have his ear bored, is a servant for evermore.
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Mine ear Lord hast thou bored, I will be thy servant for ever. Christ took on him the form of such a servant;
Mine ear Lord hast thou bored, I will be thy servant for ever. christ took on him the from of such a servant;
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nay, Christ was more then an ordinary slave:
nay, christ was more then an ordinary slave:
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he was one b•und to an everlasting slavery, for he was the Son of an hand-maid :
he was one b•und to an everlasting slavery, for he was the Son of an handmaid:
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Now the Children of an hand-maid w•re not to go forth at the year of Jubilee. Exod. 21. The wife and her Children shall be her Masters,
Now the Children of an handmaid w•re not to go forth At the year of Jubilee. Exod 21. The wife and her Children shall be her Masters,
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and he shall go out by himself : meaning thus, he that was the son of an hand-maid, must be bound.
and he shall go out by himself: meaning thus, he that was the son of an handmaid, must be bound.
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Partus sequiter ventrem. Now that Christ was the son of an hand-maid, we have Maries own confession, Behold th• hand-maid of the Lord,
Partus sequiter ventrem. Now that christ was the son of an handmaid, we have Mary's own Confessi, Behold th• handmaid of the Lord,
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and he hath looked upon the low estate of his hand-maid, Luke 1. Hence David saith, Psal. 116.16. O Lord I am thy servant, and the son of thine hand-maid :
and he hath looked upon the low estate of his handmaid, Lycia 1. Hence David Says, Psalm 116.16. Oh Lord I am thy servant, and the son of thine handmaid:
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I am not only thy servant, but thy bond-servant: I am he who was born in thy house:
I am not only thy servant, but thy Bondservant: I am he who was born in thy house:
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and out of thy house I will never go. Thus is Christ a servant in respect of God.
and out of thy house I will never go. Thus is christ a servant in respect of God.
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But it is not only thus, he is not only a servant in regard of God,
But it is not only thus, he is not only a servant in regard of God,
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but he took on him the form of a servant in respect of men too.
but he took on him the from of a servant in respect of men too.
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Look what relations are between men that have superiority, and Subjects, Christ, who was born a free child,
Look what relations Are between men that have superiority, and Subject's, christ, who was born a free child,
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yet made himself a servant unto man: he had a reputed father, but a true, and a natural mother:
yet made himself a servant unto man: he had a reputed father, but a true, and a natural mother:
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from the twelft year of his age till the thirtieth, he went with them, and was subject unto them, Luke 2.51. No Apprentice was more subject to his Master in his Trade, then he was to his reputed father;
from the twelft year of his age till the thirtieth, he went with them, and was Subject unto them, Lycia 2.51. No Apprentice was more Subject to his Master in his Trade, then he was to his reputed father;
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he kept him close unto his Trade. Look on him out of the family, in the Common-wealth:
he kept him close unto his Trade. Look on him out of the family, in the Commonwealth:
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He paid Tribute. He might stand upon his priviledge:
He paid Tribute. He might stand upon his privilege:
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Of whom do the Kings of the earth exact Tribute? &c. they answer, Of strangers: Then are the Children free.
Of whom do the Kings of the earth exact Tribute? etc. they answer, Of Strangers: Then Are the Children free.
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If the son of a temporary Prince be free, how much more shall the Son of God be free? But yet it behoves us to fulfill all righteousness.
If the son of a temporary Prince be free, how much more shall the Son of God be free? But yet it behoves us to fulfil all righteousness.
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He would be a subject unto Caesar, and in recognition of his subjection he would pay Tribute,
He would be a Subject unto Caesar, and in recognition of his subjection he would pay Tribute,
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though he fetched it out of the fishes belly.
though he fetched it out of the Fish belly.
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Hence the Apostle tells us, Rom. 13. For this cause you pay Tribute to testifie your subjection.
Hence the Apostle tells us, Rom. 13. For this cause you pay Tribute to testify your subjection.
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Neither was Christ only a servant to them who were in some Authority, but generally among men he was in the state of a servant. Mat. 20.28. The son of man came not to be ministred unto, but to minister, and to give his life a ransom for many.
Neither was christ only a servant to them who were in Some authority, but generally among men he was in the state of a servant. Mathew 20.28. The son of man Come not to be ministered unto, but to minister, and to give his life a ransom for many.
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Not to be a Master to command, and have others to attend him; but he came to be a servant;
Not to be a Master to command, and have Others to attend him; but he Come to be a servant;
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see in what esteem he was had. We account a servant in the next degree unto a beast;
see in what esteem he was had. We account a servant in the next degree unto a beast;
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for liberty is that whereby a man bre••hs, and a man were better be dead, then have his liberty took from him;
for liberty is that whereby a man bre••hs, and a man were better be dead, then have his liberty took from him;
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and so Christ was not only a bond-man in regard of h•s Father, but in regard of men.
and so christ was not only a bondman in regard of h•s Father, but in regard of men.
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In the estimation of men he was vilified for a bond-man: and that will appear by the price for which he was sold.
In the estimation of men he was vilified for a bondman: and that will appear by the price for which he was sold.
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It was thirty pieces of silver. To consider what the price was, is a considerable part of his passion.
It was thirty Pieces of silver. To Consider what the price was, is a considerable part of his passion.
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There is a Prophesie cited out of Jeremy in your books, but it is Zachary, though I have seen some copies which mentioned neither,
There is a Prophesy cited out of Jeremiah in your books, but it is Zachary, though I have seen Some copies which mentioned neither,
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but only, according to the words of the Prophet, it is Zach. 11.13. Cast it unto the potter, a goodly price that I was prized at of them.
but only, according to the words of the Prophet, it is Zach 11.13. Cast it unto the potter, a goodly price that I was prized At of them.
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He speaks it with disdain, And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Exod. 21.32.
He speaks it with disdain, And I took the thirty Pieces of silver, and cast them to the potter in the house of the Lord. Exod 21.32.
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There is a place parallel to it, which will expound it clearly, If an Ox shall push a man-servant,
There is a place parallel to it, which will expound it clearly, If an Ox shall push a manservant,
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or a maid-servant that he die, the Owner of the Ox shall give to the Master of the servant thirty shekels,
or a maidservant that he die, the Owner of the Ox shall give to the Master of the servant thirty shekels,
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and the Ox shall be stoned. It was the very price that was paid for a slave:
and the Ox shall be stoned. It was the very price that was paid for a slave:
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Thirty shekels, which is 3 l. 15 s. in our money. A base estimation they had of Christ, as if he were a bond-man;
Thirty shekels, which is 3 l. 15 s. in our money. A base estimation they had of christ, as if he were a bondman;
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the same price that was given for a slave that was killed by an Ox, for this same price was he sold.
the same price that was given for a slave that was killed by an Ox, for this same price was he sold.
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In the second book of Josephus, cap. 12. When Ptolomaeus Philadelphus would redeem all the Jews which were bond-men:
In the second book of Josephus, cap. 12. When Ptolemy Philadelphus would Redeem all the jews which were bondmen:
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Its set down what he paid for a slave.
Its Set down what he paid for a slave.
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There is set down a great summ of money, and the number of the slaves: Here stands the valuation, divide the number of Drachms by the number of slaves,
There is Set down a great sum of money, and the number of the slaves: Here Stands the valuation, divide the number of Drachms by the number of slaves,
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and you shall find the quotient for every man 120 drachms; four Drachms make a shekel, thirty shekels was the ordinary rate cryed in the Market for the price of a bond-man.
and you shall find the quotient for every man 120 drachms; four Drachms make a shekel, thirty shekels was the ordinary rate cried in the Market for the price of a bondman.
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Thus Christ took on him the form of a bond-man, not only Gods bond-man, but in the estimation of men so despicable, that they valued him at no higher rate then thirty pieces of silver. This is but the beginning and entrance on Christs humiliation, to be made in the similitude of sinfull flesh,
Thus christ took on him the from of a bondman, not only God's bondman, but in the estimation of men so despicable, that they valued him At no higher rate then thirty Pieces of silver. This is but the beginning and Entrance on Christ humiliation, to be made in the similitude of sinful Flesh,
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and in the verity of true flesh.
and in the verity of true Flesh.
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Christ had all infirmities, as weariness, hunger, thirst, which follow a sinfull man, which were not sinfull:
christ had all infirmities, as weariness, hunger, thirst, which follow a sinful man, which were not sinful:
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such a nature he took upon him, and then he became obedient both by active and passive obedience.
such a nature he took upon him, and then he became obedient both by active and passive Obedience.
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That which remains of the pains of his life to the passage of his dolefull death, we will speak of the next time. FINIS.
That which remains of the pains of his life to the passage of his doleful death, we will speak of the next time. FINIS.
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PHIL. 2.8.
PHILIP. 2.8.
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And being found in fashion as a man, he humbled himself, and became obedient unto the death,
And being found in fashion as a man, he humbled himself, and became obedient unto the death,
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even the death of the Cross.
even the death of the Cross.
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IN these words, and those that went before, you see there is delivered unto us the point of the humiliation of the Son of God. It stands in this.
IN these words, and those that went before, you see there is Delivered unto us the point of the humiliation of the Son of God. It Stands in this.
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1. That he took upon him the form of a servant, and was made in the likeness of man.
1. That he took upon him the from of a servant, and was made in the likeness of man.
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God the Son, the second person in the Trinity did assume our dust and ashes, unto the Unity of his own sacred person.
God the Son, the second person in the Trinity did assume our dust and Ashes, unto the Unity of his own sacred person.
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2. This humane nature being thus assumed, he was content to deprive himself a long time of that beatifical vision, which he might have still enjoyed,
2. This humane nature being thus assumed, he was content to deprive himself a long time of that beatifical vision, which he might have still enjoyed,
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& in that time was as obedient, as the meanest and poorest servant of his Father.
& in that time was as obedient, as the Meanest and Poorest servant of his Father.
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Nor was he only actively, but passively obedient; He was obedient unto the death: he was content to lay down his life for our Redemption.
Nor was he only actively, but passively obedient; He was obedient unto the death: he was content to lay down his life for our Redemption.
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And it was not every death that would serve the turn, but it must be the death of the Cross, the most accursed, shamefull and painfull death, that death which was most suitable,
And it was not every death that would serve the turn, but it must be the death of the Cross, the most accursed, shameful and painful death, that death which was most suitable,
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and best able to answer the wrath of God. First, He humbled himself by taking our nature upon him:
and best able to answer the wrath of God. First, He humbled himself by taking our nature upon him:
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He that thought it no robbery to be equal with God, took upon him the form of a man.
He that Thought it no robbery to be equal with God, took upon him the from of a man.
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If it were an abasement for God to look upon heaven the most glorious of his works,
If it were an abasement for God to look upon heaven the most glorious of his works,
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how much more to take upon him a clod, or peice of this earth, and unite it to his own sacred person for ever.
how much more to take upon him a clod, or piece of this earth, and unite it to his own sacred person for ever.
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This was a descending indeed, he descended first that he might ascend. Eph. 4.9. Now that he ascended, what is it, but that he descended first into the lower parts of the earth? That is, he descended into the womb of the Virgin;
This was a descending indeed, he descended First that he might ascend. Ephesians 4.9. Now that he ascended, what is it, but that he descended First into the lower parts of the earth? That is, he descended into the womb of the Virgae;
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and it was a great abasement indeed for him thus to descend:
and it was a great abasement indeed for him thus to descend:
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Wherefore the Psalmist speaking of the wonderfull framing of the Babe in the womb, saith, Psalm, 139.15. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
Wherefore the Psalmist speaking of the wonderful framing of the Babe in the womb, Says, Psalm, 139.15. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
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So that we see God descended into the lowermost parts of the earth, and there was he fashioned.
So that we see God descended into the lowermost parts of the earth, and there was he fashioned.
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A great humiliation it was for him to be thus inclosed. Thus did he humble himself in taking our nature.
A great humiliation it was for him to be thus enclosed. Thus did he humble himself in taking our nature.
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Had he taken the form of a King upon him, it h•d been a great humiliation;
Had he taken the from of a King upon him, it h•d been a great humiliation;
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how much more, when he took on him the form of a servant? He came not in state to be ministred unto,
how much more, when he took on him the from of a servant? He Come not in state to be ministered unto,
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but to minister, as we shewed the last day.
but to minister, as we showed the last day.
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Nor was he only his Fathers servant, but a servant of servants, and therein underwent Canaans curse:
Nor was he only his Father's servant, but a servant of Servants, and therein underwent Canaans curse:
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A servant of servants shalt thou be. Our Saviour became such a servant. He which was the Author of freedom. John 8.26. If the Son make you free, then are you free indeed.
A servant of Servants shalt thou be. Our Saviour became such a servant. He which was the Author of freedom. John 8.26. If the Son make you free, then Are you free indeed.
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He, I say, who was the Kings son and so the most free, the Author of it to all that enjoy any spiritual freedom, became a servant, that we which were servants might be made free.
He, I say, who was the Kings son and so the most free, the Author of it to all that enjoy any spiritual freedom, became a servant, that we which were Servants might be made free.
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But besides this, its added here, that he humbled himself. Having taken on him the form of a servant, he humbled himself. Where we may observe what made the suffering of our Saviour so meritorious:
But beside this, its added Here, that he humbled himself. Having taken on him the from of a servant, he humbled himself. Where we may observe what made the suffering of our Saviour so meritorious:
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It was because it was active, free and voluntary. Our Passions are contrary to our Will:
It was Because it was active, free and voluntary. Our Passion Are contrary to our Will:
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We are drawn to it, as it is said of Peter, When thou art old, they shall lead thee whether thou wouldst not, John 21.18. Peter dyed the same death our Saviour did, according to the external Passion:
We Are drawn to it, as it is said of Peter, When thou art old, they shall led thee whither thou Wouldst not, John 21.18. Peter died the same death our Saviour did, according to the external Passion:
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but they led him whether he would not. Our Saviour was an Actor in it;
but they led him whither he would not. Our Saviour was an Actor in it;
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Humbled himself. A bare suffering God regards not so much, but when it is done willingly, and in obedience to God.
Humbled himself. A bore suffering God regards not so much, but when it is done willingly, and in Obedience to God.
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And as he was obedient in his death, so also in his other passions. In the Gospel, according to St. John, whereas the Text reads, he was troubled ;
And as he was obedient in his death, so also in his other passion. In the Gospel, according to Saint John, whereas the Text reads, he was troubled;
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the marginal note hath it, NONLATINALPHABET, he troubled himself : he was the Author of his own sufferings, John 10.17. He was not humbled as a meer patient;
the marginal note hath it,, he troubled himself: he was the Author of his own sufferings, John 10.17. He was not humbled as a mere patient;
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but he humbled himself, and so it is said in Scripture oft, He gave himself for us, and in all his passive obedience he had an eye to do the Will of God.
but he humbled himself, and so it is said in Scripture oft, He gave himself for us, and in all his passive Obedience he had an eye to do the Will of God.
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The merit of his passive obedience ariseth from a mixture with his active. This was a great part of his Priest-hood, his humbling.
The merit of his passive Obedience arises from a mixture with his active. This was a great part of his Priesthood, his humbling.
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And how doth he take his Priest-hood upon him? it was by his Fathers call.
And how does he take his Priesthood upon him? it was by his Father's call.
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He was cal'd unto it as was Aaron. Heb. 5.4. No man, saith the Apostle, taketh this honor upon him, but he that is called.
He was called unto it as was Aaron. Hebrew 5.4. No man, Says the Apostle, Takes this honour upon him, but he that is called.
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Now Christ being called to it, he did it to follow his call. And thus he did it actively:
Now christ being called to it, he did it to follow his call. And thus he did it actively:
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it was not a bare suffering as those in hell suffer, but according to his Fathers call. Observe, Heb. 10.9. That place taken out of the Psalm, I am come to do thy Will O God, &c. What, was it only in his active obedience? No, it was thy Will that he should suffer:
it was not a bore suffering as those in hell suffer, but according to his Father's call. Observe, Hebrew 10.9. That place taken out of the Psalm, I am come to do thy Will Oh God, etc. What, was it only in his active Obedience? No, it was thy Will that he should suffer:
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as the words following in the tenth verse import, By the which Will we are sanctified,
as the words following in the tenth verse import, By the which Will we Are sanctified,
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and by the body of Jesus Christ once offered :
and by the body of jesus christ once offered:
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so that Christ offered up himself to do his Fathers Will, so that his passive obedience was in his active. So John 10.17. Therefore doth my Father love me, because I lay down my life, that I may take it up again;
so that christ offered up himself to do his Father's Will, so that his passive Obedience was in his active. So John 10.17. Therefore does my Father love me, Because I lay down my life, that I may take it up again;
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no man taketh it from me, but I lay it down.
no man Takes it from me, but I lay it down.
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Our Saviour when he laid down his life, put it off, as a man that puts off his cloak, and layes it from him.
Our Saviour when he laid down his life, put it off, as a man that puts off his cloak, and lays it from him.
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They wondred that he was dead so soon, it was because himself laid down his life.
They wondered that he was dead so soon, it was Because himself laid down his life.
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His soul then was not drag'd or forced out of his body. It was not only passive, but active obedience.
His soul then was not dragged or forced out of his body. It was not only passive, but active Obedience.
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No man taketh it from me; I have power to lay it down, and I have power to take it up.
No man Takes it from me; I have power to lay it down, and I have power to take it up.
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This had I from my Father. They are grosly deceived then, that say Christs active obedience was not free and voluntary, because he was commanded:
This had I from my Father. They Are grossly deceived then, that say Christ active Obedience was not free and voluntary, Because he was commanded:
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for as well may they say, his passive is not voluntary, and so not meritorious, because it likewise was commanded, which none can deny.
for as well may they say, his passive is not voluntary, and so not meritorious, Because it likewise was commanded, which none can deny.
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Thus Christs offering was a free-will offering, though it was a most bitter one;
Thus Christ offering was a freewill offering, though it was a most bitter one;
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yet this being a part of his Fathers Will, he went as voluntarily to the pains of the Cross,
yet this being a part of his Father's Will, he went as voluntarily to the pains of the Cross,
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as thou dost to thy dinner when thou art throughly hungry. For his meat and his drink was to do his Fathers Will, Jo. 4.34.
as thou dost to thy dinner when thou art thoroughly hungry. For his meat and his drink was to do his Father's Will, John 4.34.
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And this makes it of such worth and efficacy, that he did it willingly:
And this makes it of such worth and efficacy, that he did it willingly:
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See it in the type that went before him, in Isaac; Isaac was grown up, he was no Babe, he was able to carry wood enough to burn himself when he went to be sacrificed,
See it in the type that went before him, in Isaac; Isaac was grown up, he was no Babe, he was able to carry wood enough to burn himself when he went to be sacrificed,
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and therefore sure he had strength; if Isaac had pleased, he might have ran away from the old man his Father;
and Therefore sure he had strength; if Isaac had pleased, he might have ran away from the old man his Father;
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yet he suffers himself to be bound, and to be laid upon the wood;
yet he suffers himself to be bound, and to be laid upon the wood;
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a true type of our Saviour, his also was a free-will offering, and so a sweet smelling sacrifice unto God.
a true type of our Saviour, his also was a freewill offering, and so a sweet smelling sacrifice unto God.
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It being the highest active obedience, it presently pacifieth the wrath of his Father. He humbled himself, and became obedient.
It being the highest active Obedience, it presently pacifieth the wrath of his Father. He humbled himself, and became obedient.
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This obedience of our Saviour is the matter and ground of our Justification. Rom. 5.18. As by the offence of one, Judgement came on all unto condemnation;
This Obedience of our Saviour is the matter and ground of our Justification. Rom. 5.18. As by the offence of one, Judgement Come on all unto condemnation;
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so by the righteousness of one, the free-gift came on all to Justification of life. By the obedience of this blessed Saviour many are made righteous;
so by the righteousness of one, the Free gift Come on all to Justification of life. By the Obedience of this blessed Saviour many Are made righteous;
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so that now our Saviours obedience followeth next. Now this obedience is double. Active or Passive.
so that now our Saviors Obedience follows next. Now this Obedience is double. Active or Passive.
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1. Active, And this was that whereby he did all the Will of his Father.
1. Active, And this was that whereby he did all the Will of his Father.
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The reason why he came into the world, if we look the place before alledged, will appear, Heb. 10.5.
The reason why he Come into the world, if we look the place before alleged, will appear, Hebrew 10.5.
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Wherefore when he cometh into the world, he saith, Sacrifice and burnt-offering thou wouldst not have,
Wherefore when he comes into the world, he Says, Sacrifice and Burnt-offering thou Wouldst not have,
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but a body hast thou prepared me.
but a body hast thou prepared me.
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In burnt offerings and Sacrifice for sin thou hast no pleasure, then said I, Behold I come, in the volum• of thy book it is written of me that I should do thy Will, O God.
In burned offerings and Sacrifice for since thou hast no pleasure, then said I, Behold I come, in the volum• of thy book it is written of me that I should do thy Will, Oh God.
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When he cometh into the world, saith he, Lo, I come, For what? to do thy Will, O God.
When he comes into the world, Says he, Lo, I come, For what? to do thy Will, Oh God.
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The reason why he came into the world, was, that he might be obedient unto his Father.
The reason why he Come into the world, was, that he might be obedient unto his Father.
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Thus it behoveth us (saith he to John) to fulfill all Righteousness.
Thus it behooveth us (Says he to John) to fulfil all Righteousness.
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John wondred that he that was pure and spotless, should come to him to be baptized.
John wondered that he that was pure and spotless, should come to him to be baptised.
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He knew Baptism presupposed some sin or blot, some stain or corruption to be washed off, and therefore its said. Mark 1.5. That there came unto him all the Land of Judea to be baptized, confessing their sins.
He knew Baptism presupposed Some since or blot, Some stain or corruption to be washed off, and Therefore its said. Mark 1.5. That there Come unto him all the Land of Judea to be baptised, confessing their Sins.
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And sure if one should come to John, and say, he had no sin, and yet desired to have been baptized by him, he had no right to Baptism:
And sure if one should come to John, and say, he had no since, and yet desired to have been baptised by him, he had no right to Baptism:
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yet our Saviour saith, Let alone, let it be so, that we may fulfill all Righteousness.
yet our Saviour Says, Let alone, let it be so, that we may fulfil all Righteousness.
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I have no need indeed in regard of my self:
I have no need indeed in regard of my self:
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but I have taken upon me the form of a servant, and therefore what the lowest of them must do, that must I do:
but I have taken upon me the from of a servant, and Therefore what the lowest of them must do, that must I do:
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therefore was I circumcised, and therefore am I baptized. I came not to destroy the Law, but to fulfill it.
Therefore was I circumcised, and Therefore am I baptised. I Come not to destroy the Law, but to fulfil it.
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And he fulfilled it to the utmost, both in his active and passive obedience.
And he fulfilled it to the utmost, both in his active and passive Obedience.
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Now for his active Obedience, it had a double NONLATINALPHABET, or consummatum est. First, For his active Obedience in the whole course of his life.
Now for his active obedience, it had a double, or consummatum est. First, For his active obedience in the Whole course of his life.
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I have glorified thy name, and finished the work that thou gavest me to do.
I have glorified thy name, and finished the work that thou Gavest me to do.
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Would you know what it is to glorifie God in this world? It is to finish the work which he giveth us to do.
Would you know what it is to Glorify God in this world? It is to finish the work which he gives us to do.
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Art thou a Minister? if thou wouldst glorifie God, finish the work he gave thee to do;
Art thou a Minister? if thou Wouldst Glorify God, finish the work he gave thee to do;
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then mayst thou say, Glorifie thou me with thy Glory, &c. But now Christs work was not •ll ended when he said, he had finished it;
then Mayest thou say, glorify thou me with thy Glory, etc. But now Christ work was not •ll ended when he said, he had finished it;
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the greatest part was behind, to wit, his Passive obedience: All the works of his life were done;
the greatest part was behind, to wit, his Passive Obedience: All the works of his life were done;
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of which actions, there Christ is to be understood:
of which actions, there christ is to be understood:
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but then cometh his Passion, and that being finished, there is something to do yet after that:
but then comes his Passion, and that being finished, there is something to doe yet After that:
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for he was to rise again to our Justification : but for the oblation of the sacrifice it was fully finished.
for he was to rise again to our Justification: but for the oblation of the sacrifice it was Fully finished.
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If we look upon our blessed Saviour in the whole course of his life. For,
If we look upon our blessed Saviour in the Whole course of his life. For,
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1. Though he lived in a whole world of sin, yet he was free from all manner of sin.
1. Though he lived in a Whole world of since, yet he was free from all manner of since.
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2. He was inriched with all manner of good works, graces and vertue. Chrst had both of these.
2. He was enriched with all manner of good works, graces and virtue. Christ had both of these.
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He was free from any spot of sin, though in the midst of a wicked world:
He was free from any spot of since, though in the midst of a wicked world:
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and there was nothing in him which could expose him to any temptations. He was continually assaulted, and yet he was spotless.
and there was nothing in him which could expose him to any temptations. He was continually assaulted, and yet he was spotless.
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The Prince of the world came, and yet he found nothing in him. Satan could find nothing in him whereon to fasten any temptation.
The Prince of the world Come, and yet he found nothing in him. Satan could find nothing in him whereon to fasten any temptation.
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Such a Priest it became us to have, who was holy and harmless. Heb. 7.16. Vndefiled, separate from Sinners.
Such a Priest it became us to have, who was holy and harmless. Hebrew 7.16. Undefiled, separate from Sinners.
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There is the purity of his nature, he is holy, and in his carriage, harmless ;
There is the purity of his nature, he is holy, and in his carriage, harmless;
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he did no man hurt· Undefiled, a pure, and innocent Lamb, a lamb without blemish, separate from sinners, and could not contract any guilt of sin.
he did no man hurt· Undefiled, a pure, and innocent Lamb, a lamb without blemish, separate from Sinners, and could not contract any guilt of since.
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Though he conversed with Publicans and sinners at the Table, yet they could not infect him.
Though he conversed with Publicans and Sinners At the Table, yet they could not infect him.
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He knew no sin, neither was there guil• found in him, 1 Pet. 1.19. Therefore we see when it comes to the point that the Devil would tempt him,
He knew no since, neither was there guil• found in him, 1 Pet. 1.19. Therefore we see when it comes to the point that the devil would tempt him,
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yet he himself must needs say, What have I to do with thee thou holy one of God ? He is forced to acknowledge him to be so.
yet he himself must needs say, What have I to do with thee thou holy one of God? He is forced to acknowledge him to be so.
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And so if we look on the place, where he saith, I do the Will of my Father alwayes, there likwise he shews himself the holy one of God.
And so if we look on the place, where he Says, I do the Will of my Father always, there likewise he shows himself the holy one of God.
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In a word, as he was thus obedient unto God, so was he subject to men too;
In a word, as he was thus obedient unto God, so was he Subject to men too;
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to his Father in the family, and to Caesar in the Commonwealth : As he t•ught, he did:
to his Father in the family, and to Caesar in the Commonwealth: As he t•ught, he did:
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subjection towards Governors was his Doctrine, & rather then he would not pay Tribute, he would have it out of the fishes belly:
subjection towards Governors was his Doctrine, & rather then he would not pay Tribute, he would have it out of the Fish belly:
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To shew a Recognition of his subjection unto higher powers, the text tels us, He went about doing good.
To show a Recognition of his subjection unto higher Powers, the text tells us, He went about doing good.
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This man, say they, hath done all things well:
This man, say they, hath done all things well:
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and at the last cast, when all the quarrels and Accusations were brought against him, they could bring nothing that could hold water:
and At the last cast, when all the quarrels and Accusations were brought against him, they could bring nothing that could hold water:
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that he could boldly challenge them all, as it were, Which of you can accuse me of sin? You that pick so many holes in my coat, come forth, spare me not, accuse me;
that he could boldly challenge them all, as it were, Which of you can accuse me of since? You that pick so many holes in my coat, come forth, spare me not, accuse me;
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yet at the last he is accounted a just man.
yet At the last he is accounted a just man.
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Judas himself could acknowledge him to be blameless, and that he had sinned in betraying his innocent blood.
Judas himself could acknowledge him to be blameless, and that he had sinned in betraying his innocent blood.
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Pilates wife could say to her husband, Have thou nothing to do with that just man :
Pilate's wife could say to her husband, Have thou nothing to do with that just man:
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and Pilate himself washed his hands, and would be free from the blood of that innocent person.
and Pilate himself washed his hands, and would be free from the blood of that innocent person.
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The thief crucified with him, acquits him; his whole life was a perfect obedience to the Law of God.
The thief Crucified with him, acquits him; his Whole life was a perfect Obedience to the Law of God.
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Christ is the end of the Law that the Righteousness of the Law might be fulfilled in us, not by us, we are not able to fulfill the Law:
christ is the end of the Law that the Righteousness of the Law might be fulfilled in us, not by us, we Are not able to fulfil the Law:
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but in us, Christ did it for us;
but in us, christ did it for us;
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and the Father is better pleased with the thirty three years hearty obedience of his Son,
and the Father is better pleased with the thirty three Years hearty Obedience of his Son,
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then if Adam, and all his posterity had been obedient throughout the whole course of the world;
then if Adam, and all his posterity had been obedient throughout the Whole course of the world;
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So acceptable was this obedience to God. And thus much of his active Obedience. 2. Now for his passive obedience, his suffering.
So acceptable was this Obedience to God. And thus much of his active obedience. 2. Now for his passive Obedience, his suffering.
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If our Saviour will be a sacrifice, he must be used like one; he must be slain, if he will make satisfaction to his Father for us.
If our Saviour will be a sacrifice, he must be used like one; he must be slave, if he will make satisfaction to his Father for us.
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He must for our eating sower grapes, have his own teeth set on edge. Consider his humiliation both in life and death;
He must for our eating sour grapes, have his own teeth Set on edge. Consider his humiliation both in life and death;
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if we look on the service of Jacob, under his Uncle Lakan, his service was an hard service, twice se•en years did he serve the drought consumed him by day,
if we look on the service of Jacob, under his Uncle Lakan, his service was an hard service, twice se•en Years did he serve the drought consumed him by day,
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and the frost by night, and the sleep depar•ed from his eyes; twenty years hard service;
and the frost by night, and the sleep depar•ed from his eyes; twenty Years hard service;
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fo•rteen y•ars for his two wives, and six years for his cattle, G•n. 31.41. Our Saviour spent thirty three years in •is hard s•rvice;
fo•rteen y•ars for his two wives, and six Years for his cattle, G•n. 31.41. Our Saviour spent thirty three Years in •is hard s•rvice;
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and full oft did the sleep depart from his eyes. When Israel came to appear before P•a•ao•;
and full oft did the sleep depart from his eyes. When Israel Come to appear before P•a•ao•;
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My dayes, s•ith he, have been 130 years: few and e•il have the days of thy servant been.
My days, s•ith he, have been 130 Years: few and e•il have the days of thy servant been.
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The true Israelite might say more. Jacobs days were few, but as few as they were, they were 130 years;
The true Israelite might say more. Jacobs days were few, but as few as they were, they were 130 Years;
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but if we look upon our Saviours dayes, they were scarce a quarter so many.
but if we look upon our Saviors days, they were scarce a quarter so many.
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And th•t is a part of our Saviours humiliation, that he was cut off in the mid•l of his dayes.
And th•t is a part of our Saviors humiliation, that he was Cut off in the mid•l of his days.
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If we look into the Psalm, we shall find it a curse on the bloody and deceitfull man, that he shall not li•e out half his dayes.
If we look into the Psalm, we shall find it a curse on the bloody and deceitful man, that he shall not li•e out half his days.
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The livelie part of a mans age, (from Moses his time to this day, in that Psalm of Moses, Psalm 90.) is •hreescore years and ten ;
The lively part of a men age, (from Moses his time to this day, in that Psalm of Moses, Psalm 90.) is •hreescore Years and ten;
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half this is thirty five years; and our Saviour is taken off before this thirty five is expired.
half this is thirty five Years; and our Saviour is taken off before this thirty five is expired.
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He was to take on him all the curses due to sinners, to the bloody and deceitfull man:
He was to take on him all the curses due to Sinners, to the bloody and deceitful man:
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he is cut off and cropt off in the midst of his vigour:
he is Cut off and cropped off in the midst of his vigour:
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he that is that Melchisedeck, •hat hath nei•her beginning, nor end of days, was cut off as a branch, lopt off as a •wig from the land of the li•ing, I•a. 53. He's •ul'd cut,
he that is that Melchisedeck, •hat hath nei•her beginning, nor end of days, was Cut off as a branch, lopped off as a •wig from the land of the li•ing, I•a. 53. He's •uled Cut,
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so his days were few, far fewer th•n Jacobs : he was not suffered to live out half his days:
so his days were few, Far fewer th•n Jacobs: he was not suffered to live out half his days:
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yet if we look upon his days they were evil too: evil enough as few as they were:
yet if we look upon his days they were evil too: evil enough as few as they were:
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full of trouble, and full of misery: from his first coming into the world to his last going out.
full of trouble, and full of misery: from his First coming into the world to his last going out.
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1. When he did descend into the lowermost part of the earth, He was nine moneths in the womb of his mother:
1. When he did descend into the lowermost part of the earth, He was nine months in the womb of his mother:
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and if we take the opinion of the Schoolmen, he had his full understanding and Judgement all that time, the free use of sense and reason,
and if we take the opinion of the Schoolmen, he had his full understanding and Judgement all that time, the free use of sense and reason,
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though I do not aver it to be a truth; only I say, if it be so, it makes his humiliation insupportable.
though I do not aver it to be a truth; only I say, if it be so, it makes his humiliation insupportable.
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What an extream burthen would it be to us to be so long in the womb,
What an extreme burden would it be to us to be so long in the womb,
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and in ripe understanding? therefore there was somewhat in that: But now: 2. Look at his coming forth into the world:
and in ripe understanding? Therefore there was somewhat in that: But now: 2. Look At his coming forth into the world:
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though his mother were in her own City, yet he was so despicable, that there was not room for them in the Inn. Our Saviour, that should, one would think, have been brought into a stately Palace, was fain to have his lodging among the beasts,
though his mother were in her own city, yet he was so despicable, that there was not room for them in the Inn. Our Saviour, that should, one would think, have been brought into a stately Palace, was fain to have his lodging among the beasts,
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and a Cratch for his Cradle. The wise men when they came to worship him, found him in no better case:
and a Cratch for his Cradle. The wise men when they Come to worship him, found him in no better case:
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and what a disgrace was it, instead of a Palace, the Kings of the East should find our Saviour in a Cratch.
and what a disgrace was it, instead of a Palace, the Kings of the East should find our Saviour in a Cratch.
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3. And now when eight days are over, he must have his skin cut off, he must be circumcised,
3. And now when eight days Are over, he must have his skin Cut off, he must be circumcised,
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and give the first payment or earnest of his blood.
and give the First payment or earnest of his blood.
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How painfull and irksom a thing Circumcision was, appears by that story in Gen. 34 where the sons of Jacob offering the Shechemites the condition of Circumcision,
How painful and irksome a thing Circumcision was, appears by that story in Gen. 34 where the Sons of Jacob offering the Shechemites the condition of Circumcision,
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and they accepting it, it was so troublesome a thing, that by reason of their soreness and weakness by it, two of the sons of Jacob, Simeon and Le•i, slew a whole City.
and they accepting it, it was so troublesome a thing, that by reason of their soreness and weakness by it, two of the Sons of Jacob, Simeon and Le•i, slew a Whole city.
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The pain was so great that they could not manage their weapons, therefore two men slew thousands of them.
The pain was so great that they could not manage their weapons, Therefore two men slew thousands of them.
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Our blessed Saviour was thus served, when the eight dayes were over he was thus made sore,
Our blessed Saviour was thus served, when the eight days were over he was thus made soar,
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and this was the first effusion of his blood.
and this was the First effusion of his blood.
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4. After the eight days are over, then come the forty days, and then he must be carried a long journey to be offered up to the Lord,
4. After the eight days Are over, then come the forty days, and then he must be carried a long journey to be offered up to the Lord,
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and his mother, as if she had brought an unclean and impure thing into the world, must be cleansed and purified.
and his mother, as if she had brought an unclean and impure thing into the world, must be cleansed and purified.
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And then she came to offer a sacrifice according to the Law of the Lord. Luke 2.24. A pair of turtle doves or two young Pigeons:
And then she Come to offer a sacrifice according to the Law of the Lord. Lycia 2.24. A pair of turtle Dove or two young Pigeons:
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But was this the Law? it were good if the Law were looked into. See Levit. 12.8.
But was this the Law? it were good if the Law were looked into. See Levit. 12.8.
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The Law is this, She shall bring a Lamb, or if she be not able to bring a Lamb,
The Law is this, She shall bring a Lamb, or if she be not able to bring a Lamb,
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then two Turtles, or two young Pigeons. If she be not able ;
then two Turtle, or two young Pigeons. If she be not able;
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but the margent hath it, If her hand cannot reach to a Lamb, if she be so poor that she cannot offer a Lamb.
but the margin hath it, If her hand cannot reach to a Lamb, if she be so poor that she cannot offer a Lamb.
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As if the Text should have said, Alas poor woman, poor Lady, all she had was not able to reach to a Lamb, so poor was she:
As if the Text should have said, Alas poor woman, poor Lady, all she had was not able to reach to a Lamb, so poor was she:
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Doubtless her heart was as large as anothers but she was not able to offer a Lamb,
Doubtless her heart was as large as another's but she was not able to offer a Lamb,
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and is therefore content with two Turtles.
and is Therefore content with two Turtle.
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5. Hence we may conceive in what state our Saviour lived till he came into the Ministry: questionless in a poor house:
5. Hence we may conceive in what state our Saviour lived till he Come into the Ministry: questionless in a poor house:
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and he made many a hungry m•al, when his mother was not worth a Lamb. All that they had, must be by hard labor.
and he made many a hungry m•al, when his mother was not worth a Lamb. All that they had, must be by hard labour.
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6. Now our Saviour, notwithstanding after he had travelled that weary journey to Jerusalem, must return again,
6. Now our Saviour, notwithstanding After he had traveled that weary journey to Jerusalem, must return again,
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and be subject to his Parents: but how? even as a servant in his Trade.
and be Subject to his Parents: but how? even as a servant in his Trade.
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They had not bread to spare, but what was gotten by hard laborious work.
They had not bred to spare, but what was got by hard laborious work.
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At his Fathers Trade, I say, for so its said of him, Is not this the Carpenter? Its put in the nominative case, The Carpenter. Mark 6. And whereas this is cast as a curse on our first parents, and their seed. Gen. 3.49. That in the sweat of their brows they should eat their bread.
At his Father's Trade, I say, for so its said of him, Is not this the Carpenter? Its put in the nominative case, The Carpenter. Mark 6. And whereas this is cast as a curse on our First Parents, and their seed. Gen. 3.49. That in the sweat of their brows they should eat their bred.
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Our Saviour must undergo this curse too: he must work hard for his living:
Our Saviour must undergo this curse too: he must work hard for his living:
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with his own hands he must get a living for himself, and his poor mother by a laborious Trade.
with his own hands he must get a living for himself, and his poor mother by a laborious Trade.
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No wonder if he went many a morning without his break-fast, and made many a hungry meal, that lived in so poor a house,
No wonder if he went many a morning without his breakfast, and made many a hungry meal, that lived in so poor a house,
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and by so poor a Trade.
and by so poor a Trade.
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7. If we come now to the time he lived after he came from his Father and Mother, that same three years when he shewed himself more publickly in the world,
7. If we come now to the time he lived After he Come from his Father and Mother, that same three Years when he showed himself more publicly in the world,
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and you shall find him subject to those dangers, di•ficulties and distresses which accompany evil dayes.
and you shall find him Subject to those dangers, di•ficulties and Distresses which accompany evil days.
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He was a Pilgrim, and had no abode.
He was a Pilgrim, and had no Abided.
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The Foxes ha•e holes, and the birds of the air, nests, but the Son of man had not where to lay his head.
The Foxes ha•e holes, and the Birds of the air, nests, but the Son of man had not where to lay his head.
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He was a diligent Preacher of the Gospel, although he had neither Prebend, nor Parsonage;
He was a diligent Preacher of the Gospel, although he had neither Prebend, nor Parsonage;
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he had nothing of his own, but was relieved often by the Charity of certain devout and religious women.
he had nothing of his own, but was relieved often by the Charity of certain devout and religious women.
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2. Besides all the reproaches that could be cast on a man, were laid on him;
2. Beside all the Reproaches that could be cast on a man, were laid on him;
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This man is a Wine-bibber, and a Glutton; a friend of Publicans and sinners.
This man is a Winebibber, and a Glutton; a friend of Publicans and Sinners.
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And again, Do we not say, well, thou art a Samaritan, that is, a Heretick? He was a caster out of Devils ;
And again, Do we not say, well, thou art a Samaritan, that is, a Heretic? He was a caster out of Devils;
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and therein they denyed not, but he did good, but see the villany of it:
and therein they denied not, but he did good, but see the villainy of it:
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he was a good witch, as we call them, and though he did good, yet it was by the help of Belze•ub: when he drew near his death;
he was a good witch, as we call them, and though he did good, yet it was by the help of Belze•ub: when he drew near his death;
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see Mark 12. the Text saith, They accuse him of many things. Few things are expressed, yet a great many comprehended in these words:
see Mark 12. the Text Says, They accuse him of many things. Few things Are expressed, yet a great many comprehended in these words:
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those that are expressed, are hainous and notorious crimes.
those that Are expressed, Are heinous and notorious crimes.
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First, Against the first Table, they accuse him of Blasphemy, and therefore condemn him in the Ecclesiastical Court:
First, Against the First Table, they accuse him of Blasphemy, and Therefore condemn him in the Ecclesiastical Court:
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Do you hear his Blasphemy? say they.
Do you hear his Blasphemy? say they.
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Then against the second Table, they post him to the civil Court, and there they lay to his charge high Treason against Caesar: for he, say they, That maketh himself a King, is an enemy unto Caesar ;
Then against the second Table, they post him to the civil Court, and there they lay to his charge high Treason against Caesar: for he, say they, That makes himself a King, is an enemy unto Caesar;
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and yet the innocent Lamb for all this opened not his mouth. Insomuch that Pilate wondred he spake not a word in his own defence;
and yet the innocent Lamb for all this opened not his Mouth. Insomuch that Pilate wondered he spoke not a word in his own defence;
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and the reason was, because he came to suffer, and to have all these slanders and reproaches put upon him, not to excuse himself.
and the reason was, Because he Come to suffer, and to have all these slanders and Reproaches put upon him, not to excuse himself.
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3. He led a life subject to dangers, when he went amongst his own people, to preach the acceptable year of the Lord, they bring him upon an high hill, to the brow thereof, with a purpose to cast him down, and break his neck.
3. He led a life Subject to dangers, when he went among his own people, to preach the acceptable year of the Lord, they bring him upon an high hill, to the brow thereof, with a purpose to cast him down, and break his neck.
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Others threaten to kill him too. The Devil here follows him with temptations, even to Idolatry it self. Ma•. 4.6. The Devil himself tempts him forty days, and then left him:
Others threaten to kill him too. The devil Here follows him with temptations, even to Idolatry it self. Ma•. 4.6. The devil himself tempts him forty days, and then left him:
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not as if he would return and tempt him no more, but as St. Luke renders it, The Devil left him for a season, Luke 4. not as if he intended to leave him quite,
not as if he would return and tempt him no more, but as Saint Lycia renders it, The devil left him for a season, Lycia 4. not as if he intended to leave him quite,
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but to come and try him again.
but to come and try him again.
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The Scribes and Pharisees they tempt him too, and prove him with hard questions, which if he could not answer, they would proclaim him an insufficient man,
The Scribes and Pharisees they tempt him too, and prove him with hard questions, which if he could not answer, they would proclaim him an insufficient man,
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and all the people would have laugh'd him to scorn. Nor was this all his Ministry.
and all the people would have laughed him to scorn. Nor was this all his Ministry.
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All his life was as it were paved with temptations, every step was as it were a gin and trap to ensnare him.
All his life was as it were paved with temptations, every step was as it were a gin and trap to ensnare him.
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4. Add to all this, that he was not like us, He knew when, and by what death he should die:
4. Add to all this, that he was not like us, He knew when, and by what death he should die:
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He knew in all the time of his suffering what he should suffer, and what should come upon him at his death.
He knew in all the time of his suffering what he should suffer, and what should come upon him At his death.
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If any of us should know that he must die a cursed, shamefull, and painfull death,
If any of us should know that he must die a cursed, shameful, and painful death,
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and knew when it should be, it would marr all our mirth, and put us to our dumps in the midst of our jollity.
and knew when it should be, it would mar all our mirth, and put us to our dumps in the midst of our jollity.
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Our Saviour in the midst of all his joy on earth, saith, I have a Baptism to be baptized with:
Our Saviour in the midst of all his joy on earth, Says, I have a Baptism to be baptised with:
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he knew the cruel death which he should suffer on the Cross.
he knew the cruel death which he should suffer on the Cross.
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And how is he pained, till it be accomplished. The pains of it run through all his life,
And how is he pained, till it be accomplished. The pains of it run through all his life,
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and might well make his whole life uncomfortable unto him.
and might well make his Whole life uncomfortable unto him.
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In the twelft of John 23. a little before the Passover, saith he, The hour is come that the Son of man shall be glorified:
In the twelft of John 23. a little before the Passover, Says he, The hour is come that the Son of man shall be glorified:
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and then verse 27. Now is my soul troubled, and what shall I say? Father, save me from this hour.
and then verse 27. Now is my soul troubled, and what shall I say? Father, save me from this hour.
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When the time was drawing nigh, some five or six days before, the consideration of it troubled him,
When the time was drawing High, Some five or six days before, the consideration of it troubled him,
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though he knew he should be glorified, yet the fright of it enwrapt him with fear. Now is my soul troubled;
though he knew he should be glorified, yet the fright of it enwrapped him with Fear. Now is my soul troubled;
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what shall I say, Father, save me from this hour. Such a kind of life did our Saviour lead:
what shall I say, Father, save me from this hour. Such a kind of life did our Saviour led:
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few but evil were his dayes. As evil as few, he had no comfort in them.
few but evil were his days. As evil as few, he had no Comfort in them.
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Come we now to the point of his death, the last thing;
Come we now to the point of his death, the last thing;
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and those things that did touch him therein, are the Curse, Shame, and pain of it.
and those things that did touch him therein, Are the Curse, Shame, and pain of it.
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If there were any death more accursed, he must die that death: If any death more shamefull, or more painfull then other, he must die that.
If there were any death more accursed, he must die that death: If any death more shameful, or more painful then other, he must die that.
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All these do concur in the death of our Saviour which he suffered, in that death of the Cross.
All these do concur in the death of our Saviour which he suffered, in that death of the Cross.
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It was the most accursed, most shamefull, and most painfull death as could be devised.
It was the most accursed, most shameful, and most painful death as could be devised.
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First, For the Accursedness of it, there was no death that had a more peculiar curse on it then this.
First, For the Accursedness of it, there was no death that had a more peculiar curse on it then this.
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Howsoever all deaths are accursed when they light on one that is without Christ; but this death had a legal Curse:
Howsoever all death's Are accursed when they Light on one that is without christ; but this death had a Legal Curse:
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for as there was a legal uncleanness, so there was a legal Curse, and this was the curse annexed to the Cross;
for as there was a Legal uncleanness, so there was a Legal Curse, and this was the curse annexed to the Cross;
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a type of that real Curse. Now the type of a real Curse, Was hanging on the tree:
a type of that real Curse. Now the type of a real Curse, Was hanging on the tree:
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Thou shalt bury him that day, for he that is ha•ged on a tree is accursed by God, Deut. 21.23. so the Son of God was made a Curse for us, alluding unto this, Galat. And here we see the blessed Son of God, he in whom all the Nations of the earth are blessed: the fountain of all blessedness:
Thou shalt bury him that day, for he that is ha•ged on a tree is accursed by God, Deuteronomy 21.23. so the Son of God was made a Curse for us, alluding unto this, Galatians And Here we see the blessed Son of God, he in whom all the nations of the earth Are blessed: the fountain of all blessedness:
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We see him stand in so cursed a condition, to be made as it were as an Anathema, the highest degree of cursing that may be.
We see him stand in so cursed a condition, to be made as it were as an Anathema, the highest degree of cursing that may be.
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Secondly, Consider the shame of it there is a place in the best of Orators that expresses the destableness and shame of this death of the Cross.
Secondly, Consider the shame of it there is a place in the best of Orators that Expresses the destableness and shame of this death of the Cross.
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Facinus, &c. see what a gradation there is, it is hardly to be expressed in English.
Facinus, etc. see what a gradation there is, it is hardly to be expressed in English.
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Its a great fault to bind a Citizen of Rome and a Gentleman, what is it to beat him? what to crucifie him? His Eloquence failed him there,
Its a great fault to bind a Citizen of Room and a Gentleman, what is it to beatrice him? what to crucify him? His Eloquence failed him there,
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as being not able to express the detestableness of it, and therefore the chief Captain was afraid that he had bound Paul, after he had heard he was a free-man of Rome, but then its worse to beat him;
as being not able to express the detestableness of it, and Therefore the chief Captain was afraid that he had bound Paul, After he had herd he was a freeman of Room, but then its Worse to beatrice him;
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but what was it to crucifie him? Our blessed Saviour went through all these indignities.
but what was it to crucify him? Our blessed Saviour went through all these indignities.
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First they come against him with swords and with staves, as against a thief. They sold him for a base price.
First they come against him with swords and with staves, as against a thief. They sold him for a base price.
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They beat him with rods, pricked him, and after all, they crucified him. Consider then the shame of it:
They beatrice him with rods, pricked him, and After all, they Crucified him. Consider then the shame of it:
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he that was to be crucified, was stripped naked, as naked as ever he came out of his mothers womb:
he that was to be Crucified, was stripped naked, as naked as ever he Come out of his mother's womb:
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However the Painters may lie in it.
However the Painters may lie in it.
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And was not this a shame thus to be stripped before thousands? Wherefore it was a custome among the Romans, that the greatest King,
And was not this a shame thus to be stripped before thousands? Wherefore it was a custom among the Roman, that the greatest King,
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if he were baptized, was to be stripped naked, which they did as a memorial of the shame of our Saviour.
if he were baptised, was to be stripped naked, which they did as a memorial of the shame of our Saviour.
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So shamefull a thing it was that they thought him unworthy to suffer within the wals.
So shameful a thing it was that they Thought him unworthy to suffer within the walls.
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Christ that he might sanctifie the people, suffered without the walls. Let us go with him out of the Camp bearing our reproach.
christ that he might sanctify the people, suffered without the walls. Let us go with him out of the Camp bearing our reproach.
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He was as a man unfit to suffer within the walls.
He was as a man unfit to suffer within the walls.
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Pilate thought he would meet with them when they were so violent to have him crucified,
Pilate Thought he would meet with them when they were so violent to have him Crucified,
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and therefore he joynes Barabbas with him, the vilest thief in the Countrey, and a Murtherer:
and Therefore he joins Barabbas with him, the Vilest thief in the Country, and a Murderer:
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so that Peter cast this in their teeth, That they preferred a Murtherer before him. He was reckoned with the Transgressors, as it was prophesied of him before.
so that Peter cast this in their teeth, That they preferred a Murderer before him. He was reckoned with the Transgressors, as it was prophesied of him before.
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Isa. 53. They crucifie him between two thieves, as if he had been the Captain of them.
Isaiah 53. They crucify him between two thieves, as if he had been the Captain of them.
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Thirdly, Consider the Pain of the Cross, whom God raised up, having loosed the sorrows of death:
Thirdly, Consider the Pain of the Cross, whom God raised up, having loosed the sorrows of death:
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not meanìng there were sorrows that Christ endured after his death, but its meant of the sorrows that accompanied his death.
not meanìng there were sorrows that christ endured After his death, but its meant of the sorrows that accompanied his death.
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It was the most dolorous death that ever could be endured. We scarce know what Crucifying is.
It was the most dolorous death that ever could be endured. We scarce know what Crucifying is.
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The Christian Emperors in honour of our Saviour banished that kind of suffering, that none after him might suffer it:
The Christian Emperor's in honour of our Saviour banished that kind of suffering, that none After him might suffer it:
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but yet it is fit we should know what it was, since it was so terrible a thing.
but yet it is fit we should know what it was, since it was so terrible a thing.
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And here, as the Apostle said to the Galathians, Suppose you see Christ crucified before your face at present.
And Here, as the Apostle said to the Galatians, Suppose you see christ Crucified before your face At present.
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The manner of it was thus.
The manner of it was thus.
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First there was a long beam, on which the party was to be stretched, and there was a cross-beam on which the hands were to be stretched:
First there was a long beam, on which the party was to be stretched, and there was a cross-beam on which the hands were to be stretched:
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they pul'd them up upon the Cross before they fastened them; they pul'd him to his utmost length.
they pulled them up upon the Cross before they fastened them; they pulled him to his utmost length.
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And this is that the Psalmist speaks of, Psal. 22.17. You might tell all my bones.
And this is that the Psalmist speaks of, Psalm 22.17. You might tell all my bones.
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His ribs were so stretched, as that they even pierced the flesh: Conceive him now thus stretched with his hands and feet nailed to the wood:
His ribs were so stretched, as that they even pierced the Flesh: Conceive him now thus stretched with his hands and feet nailed to the wood:
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the stretching of Christ on the Cross, was such a thing as the working of the racke.
the stretching of christ on the Cross, was such a thing as the working of the rack.
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Imagine him before your eyes thus represented. Your sins crucified him:
Imagine him before your eyes thus represented. Your Sins Crucified him:
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being thus stretched upon the Cross to his full length, the hands and the feet were fastned and nailed to the wood.
being thus stretched upon the Cross to his full length, the hands and the feet were fastened and nailed to the wood.
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Its no smal torment to have the hands bored, especially if we behold the place, it was through the lower part of the hand where the veins and sinnews all met together:
Its no small torment to have the hands bored, especially if we behold the place, it was through the lower part of the hand where the Veins and sinews all met together:
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It's a place that is full of sence, Consider withal the bigness of the nayles: Psal. 22. They have digged my hands to shew the bigness of the spikes:
It's a place that is full of sense, Consider withal the bigness of the nails: Psalm 22. They have dug my hands to show the bigness of the spikes:
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for the original beares it, They dig'd him. Beleeve not the paynters: Our Saviour had foure nayles:
for the original bears it, They dug him. Believe not the Painters: Our Saviour had foure nails:
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Not one through both feet as they describe it, but two through his hands, and two through his feet :
Not one through both feet as they describe it, but two through his hands, and two through his feet:
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And that you may the better comprehend it, you must know that toward the lower part of the cross, there went along a ledge or thre-shold whereto his feet were nayld, otherwise the flesh would have rent by reason of the nails,
And that you may the better comprehend it, you must know that towards the lower part of the cross, there went along a ledge or threshold whereto his feet were nailed, otherwise the Flesh would have rend by reason of the nails,
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if hee had hung by the hands alone. Then comes the lifting up; as the serpent was lift up, so must Christ be lift.
if he had hung by the hands alone. Then comes the lifting up; as the serpent was lift up, so must christ be lift.
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As when a man is stretched to the full length, and should be with a girk put up;
As when a man is stretched to the full length, and should be with a girk put up;
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its like a strapado, as it were the unjoynting of a man ; and this is that the Psalmist speaks of, All my bones are out of joint.
its like a strapado, as it were the unjointing of a man; and this is that the Psalmist speaks of, All my bones Are out of joint.
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Consider withal the time how long it was. St. Mark saith, cap. 15.25. It was the third hour, and they crucified him.
Consider withal the time how long it was. Saint Mark Says, cap. 15.25. It was the third hour, and they Crucified him.
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In St. John it is the sixt hour, but the ancient and best Copies have the third hour,
In Saint John it is the sixt hour, but the ancient and best Copies have the third hour,
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and so hath Nonus. The ninth hour he gave up the Ghost :
and so hath Ninth. The ninth hour he gave up the Ghost:
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so that it was six long hours by the clock that our Saviour did hang upon the Cross.
so that it was six long hours by the clock that our Saviour did hang upon the Cross.
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And it was not with him as with other men, in whom extremity of pains disanul sense,
And it was not with him as with other men, in whom extremity of pains disannul sense,
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and blunts pains, because they have not a perfect apprehension; but Christ was in his perfect sense all the while.
and blunts pains, Because they have not a perfect apprehension; but christ was in his perfect sense all the while.
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All that the Jews could do, could not take away his life from him, till he would himself:
All that the jews could do, could not take away his life from him, till he would himself:
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and therefore it is said in Mark, That immediately before he gave up the Ghost, that he cryed with a loud voice, whereas others are wont at that time to be so weak that they can scarce be heard to groan:
and Therefore it is said in Mark, That immediately before he gave up the Ghost, that he cried with a loud voice, whereas Others Are wont At that time to be so weak that they can scarce be herd to groan:
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but never was Christ stronger, nor never cryed louder, than when he gave up the Ghost, Marke 15.35. this of it self made the Centurion assoon as he heard it, conclude, certainly this man was the Son of God.
but never was christ Stronger, nor never cried Louder, than when he gave up the Ghost, Mark 15.35. this of it self made the Centurion As soon as he herd it, conclude, Certainly this man was the Son of God.
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How doth he gather this from his crying? thus;
How does he gather this from his crying? thus;
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For a man to be in his full strength, and cry out so strongly, and immediately to give up the Ghost, this is a great Miracle:
For a man to be in his full strength, and cry out so strongly, and immediately to give up the Ghost, this is a great Miracle:
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Truly this man was the Son of God.
Truly this man was the Son of God.
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This adds unto the greatness of his torment, that he had his full and perfect sense:
This adds unto the greatness of his torment, that he had his full and perfect sense:
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that he was six full hours thus on the Rack, and the extremity of pain took not away his sense.
that he was six full hours thus on the Rack, and the extremity of pain took not away his sense.
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He was as strong at the last, as at the first.
He was as strong At the last, as At the First.
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These things seriously weighed, Oh! how do they aggravate the depth of his humiliation? Seriously weigh them:
These things seriously weighed, Oh! how do they aggravate the depth of his humiliation? Seriously weigh them:
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they are miserable, and lamentable matters; yet in these lie our comfort. Through these words is there a passage open for us into the Kingdom of Heaven:
they Are miserable, and lamentable matters; yet in these lie our Comfort. Through these words is there a passage open for us into the Kingdom of Heaven:
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When he had overcome the terrors of death, he opened the Kingdom of Heaven to all Believers :
When he had overcome the terrors of death, he opened the Kingdom of Heaven to all Believers:
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these were now but the out-side of his sufferings which did belong to man for his sins.
these were now but the outside of his sufferings which did belong to man for his Sins.
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He suffered not only bodily sufferings, but sufferings in soul, and that he did in a most unknown and incomprehensible manner; But now may some say, Object.
He suffered not only bodily sufferings, but sufferings in soul, and that he did in a most unknown and incomprehensible manner; But now may Some say, Object.
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Did Christ suffer the pains and torments of Hell?
Did christ suffer the pains and torments of Hell?
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Sol. No, He suffered those things that such an innocent Lamb might suffer, but he could not suffer the pains of Hell.
Sol. No, He suffered those things that such an innocent Lamb might suffer, but he could not suffer the pains of Hell.
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The reason is, because, one thing which makes Hell to be Hell, is the gnawing worm of an accusing conscience.
The reason is, Because, one thing which makes Hell to be Hell, is the gnawing worm of an accusing conscience.
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Now Christ had no such worm.
Now christ had no such worm.
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He had so clear a conscience, as that he could not be stung with any such evil.
He had so clear a conscience, as that he could not be stung with any such evil.
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Another great torment in Hell is Desperation, arising from the appprehension of the perpetuity of their torments, which makes them curse and blaspheme God,
another great torment in Hell is Desperation, arising from the appprehension of the perpetuity of their torments, which makes them curse and Blaspheme God,
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and carry an inexpressible hatred against him; but Christ could not do so; he could not hate God:
and carry an inexpressible hatred against him; but christ could not do so; he could not hate God:
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God forbid that Christ should be lyable to these Passions.
God forbid that christ should be liable to these Passion.
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But it is certain God the Father made an immediate impression of pains upon his soul; his soul did immediately suff•r:
But it is certain God the Father made an immediate impression of pains upon his soul; his soul did immediately suff•r:
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Look on him in the Garden, he was not yet touched, nor troubled by men, and yet he fell in a sweat:
Look on him in the Garden, he was not yet touched, nor troubled by men, and yet he fell in a sweat:
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Consider the season of the year;
Consider the season of the year;
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this was then when they that were within doors were glad to keep close by the fire, he thus did sweat in the garden, when others freez'd within; this was much:
this was then when they that were within doors were glad to keep close by the fire, he thus did sweat in the garden, when Others freezed within; this was much:
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but to sweat blood, thick blood, clotted, congealed blood (for so the words will bear it) not like that in his veins:
but to sweat blood, thick blood, clotted, congealed blood (for so the words will bear it) not like that in his Veins:
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and yet it came through his garments, and fell to the ground: this is a thing not to be comprehended.
and yet it Come through his garments, and fell to the ground: this is a thing not to be comprehended.
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Our blessed Saviours encountring with his Father, he falls a trembling, & is overwhelmed as it were with the wrath, beseeching God intensively, saying Father, if it be possible let this cup pass from me ; thou mayst give free pardon:
Our blessed Saviors encountering with his Father, he falls a trembling, & is overwhelmed as it were with the wrath, beseeching God intensively, saying Father, if it be possible let this cup pass from me; thou Mayest give free pardon:
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which affections in Christ are such a thing, as pussels us all: we must not say Christ did forget for what he came: but he did not remember:
which affections in christ Are such a thing, as pussels us all: we must not say christ did forget for what he Come: but he did not Remember:
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these words proceeded from the seat of passion, which while it is disturbed, reason suspends its Acts. Christ had Passions, though no impurity in them.
these words proceeded from the seat of passion, which while it is disturbed, reason suspends its Acts. christ had Passion, though no impurity in them.
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As take a clean Vial full of pure water from the fountain, and shake it, it may be frothy,
As take a clean Vial full of pure water from the fountain, and shake it, it may be frothy,
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yet it will be clean water still. Christ did not forget only he had the suspension of his faculties for a time.
yet it will be clean water still. christ did not forget only he had the suspension of his faculties for a time.
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As a man in a sleep thinks not what he is to do in the morning,
As a man in a sleep thinks not what he is to do in the morning,
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and yet he is not said properly to forget.
and yet he is not said properly to forget.
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He cryed, My God, my God, why hast thou forsaken me? He was contented to be forsaken for a time, that thou mighst not be forsaken everlastingly,
He cried, My God, my God, why hast thou forsaken me? He was contented to be forsaken for a time, that thou mighst not be forsaken everlastingly,
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and this was no faint prayer: if you read the place in the Psalm, He cryed out unto God: And Heb. 5.7. Its said, Who in the days of his flesh when he had offered up prayers and supplications with strong cries and tears. He cryed to the Almighty:
and this was no faint prayer: if you read the place in the Psalm, He cried out unto God: And Hebrew 5.7. Its said, Who in the days of his Flesh when he had offered up Prayers and supplications with strong cries and tears. He cried to the Almighty:
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he made Gods own heart to pity:
he made God's own heart to pity:
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He would break, Isa. 53. yet his heart is repenting, and rolled together, so that he sent an Angel to support and comfort him.
He would break, Isaiah 53. yet his heart is repenting, and rolled together, so that he sent an Angel to support and Comfort him.
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Psal. 27. those strong cries are expressed with a more forcible word, My God, my God,
Psalm 27. those strong cries Are expressed with a more forcible word, My God, my God,
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why hast thou forsaken me, why art thou so far from helping me, and from the words of my roaring ? Consider how it was with Christ before any earthly hand had touched him,
why hast thou forsaken me, why art thou so Far from helping me, and from the words of my roaring? Consider how it was with christ before any earthly hand had touched him,
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when he beseeched God for his life: this shews the wonderfull suffering of Christ;
when he beseeched God for his life: this shows the wonderful suffering of christ;
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and for that point, Why hast thou forsaken me? Consider it was not with Christ as with the Fathers, they suffered a great deal of punishment and taches,
and for that point, Why hast thou forsaken me? Consider it was not with christ as with the Father's, they suffered a great deal of punishment and taches,
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and would not be delivered, yet Christ was more couragious then they all.
and would not be Delivered, yet christ was more courageous then they all.
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He had a spirit of fortitude, he was anointed above his fellows, & yet he quivers.
He had a Spirit of fortitude, he was anointed above his Fellows, & yet he quivers.
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Our Fathers cryed unto thee, they trusted in thee, and were not consumed; they were delivered:
Our Father's cried unto thee, they trusted in thee, and were not consumed; they were Delivered:
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but I am a worm, and no man. I can find no shadow of comfort.
but I am a worm, and no man. I can find no shadow of Comfort.
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Lord, Why art thou so angry with me? this speech came not from the upper part of the soul, the seat of reason,
Lord, Why art thou so angry with me? this speech Come not from the upper part of the soul, the seat of reason,
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but from the lower part, the seat of Passion: My God, my God, these were not words of desperation. He held fast to God;
but from the lower part, the seat of Passion: My God, my God, these were not words of desperation. He held fast to God;
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Why hast thou forsaken me ? these are words of sense: thus you see the price is paid, and what a bitter thing sin is.
Why hast thou forsaken me? these Are words of sense: thus you see the price is paid, and what a bitter thing since is.
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God will not suffer his Justice to be swallowed up by Mercy. It must be satisfied;
God will not suffer his justice to be swallowed up by Mercy. It must be satisfied;
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and our Saviovr, if he will be a Mediator, must make payment to the uttermost farthing:
and our Saviour, if he will be a Mediator, must make payment to the uttermost farthing:
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Consider what a time this was when our Saviour suffered: The Sun with-draws her beams, the earth shakes and trembles:
Consider what a time this was when our Saviour suffered: The Sun withdraws her beams, the earth shakes and trembles:
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What aileth thee, O thou Sun to be darkn•d, and thou earth to tremble ? was it not to shew his mourning for the death of its Maker? The soul of Christ was dark within,
What aileth thee, Oh thou Sun to be darkn•d, and thou earth to tremble? was it not to show his mourning for the death of its Maker? The soul of christ was dark within,
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and its fit that all the world should be hung in black for the death of the King of Kings.
and its fit that all the world should be hung in black for the death of the King of Kings.
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But mark, when he comes to deliver up his life, and to give up the Ghost, the vail of the Temple rent in twain,
But mark, when he comes to deliver up his life, and to give up the Ghost, the Vail of the Temple rend in twain,
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and that was the ninth hour ; which in the Acts is called the hour of prayer ;
and that was the ninth hour; which in the Acts is called the hour of prayer;
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it was at three a Clock in the afternoon.
it was At three a Clock in the afternoon.
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Hence it is said, Let the lifting up of my hands be as the evening sacrifice.
Hence it is said, Let the lifting up of my hands be as the evening sacrifice.
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The Priest was killing the Lamb at that time, there was a vail that severed the Holy of Holies, it was between the place of oblations, nnd the Holy of holies, which signifies the Kingdom of Heaven.
The Priest was killing the Lamb At that time, there was a Vail that severed the Holy of Holies, it was between the place of Oblations, nnd the Holy of holies, which signifies the Kingdom of Heaven.
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Assoon as Christ died, the vail rent, and Heaven was open, the Priest saw that which was before hidden.
As soon as christ died, the Vail rend, and Heaven was open, the Priest saw that which was before hidden.
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Our Saviour, saith the Apostle, entred through the vail of his flesh unto his Father, and fit it was, that the Vail should give place vvhen Christ comes to enter:
Our Saviour, Says the Apostle, entered through the Vail of his Flesh unto his Father, and fit it was, that the vail should give place when christ comes to enter:
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But vvhat becomes of Christs foul novv? his soul and body vvere pul'd assunder,
But what becomes of Christ foul now? his soul and body were pulled asunder,
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and through the vail of his flesh, as it vvere vvith blood about his ears he entred the Holy of Holies unto God, saying, Lord, here am I in my blood;
and through the Vail of his Flesh, as it were with blood about his ears he entered the Holy of Holies unto God, saying, Lord, Here am I in my blood;
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and here is blood that speaks better things then the blood of Abel, that cries for vengeance, this for blessing and expiation of our sins. FINIS.
and Here is blood that speaks better things then the blood of Abel, that cries for vengeance, this for blessing and expiation of our Sins. FINIS.
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JOHN 1.12.
JOHN 1.12.
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But to as many as received him, to them gave he Power to become the sons of God,
But to as many as received him, to them gave he Power to become the Sons of God,
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even to them that believe on his Name.
even to them that believe on his Name.
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HHaving heretofore declared unto you the wofull estate and condition wherein we stand by nature, I proceeded to the Remedy, that God of his infinite Mercy hath provided for the recovery of miserable sinners from the wrath to come.
HHaving heretofore declared unto you the woeful estate and condition wherein we stand by nature, I proceeded to the Remedy, that God of his infinite Mercy hath provided for the recovery of miserable Sinners from the wrath to come.
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And therein I proposed two things, that our Saviour that was to advance us, and raise us out of this condition,
And therein I proposed two things, that our Saviour that was to advance us, and raise us out of this condition,
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when we had lost our selves in Adam; We having eaten sowre grapes, he was to have his teeth set on edge;
when we had lost our selves in Adam; We having eaten sour grapes, he was to have his teeth Set on edge;
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we accounted him smitten of God, and buffeted ; but we had sinned, and he was beaten.
we accounted him smitten of God, and buffeted; but we had sinned, and he was beaten.
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That when the Lord in his wrath was ready to smite us, he underwent the dint of Gods sword,
That when the Lord in his wrath was ready to smite us, he underwent the dint of God's sword,
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and stood betwixt the blow and us;
and stood betwixt the blow and us;
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the blow lighted on him that was equal with God, and deserved not to be beaten.
the blow lighted on him that was equal with God, and deserved not to be beaten.
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Awake O sword against my shepherd, and against the man that is my fellow. The sword was unwilling to strike him;
Awake Oh sword against my shepherd, and against the man that is my fellow. The sword was unwilling to strike him;
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and thus being smitten he became a propitiation for our sins: The chastisement of our peace was on him. He offered himself a sacrifice: Here are two things considerable;
and thus being smitten he became a propitiation for our Sins: The chastisement of our peace was on him. He offered himself a sacrifice: Here Are two things considerable;
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1. How Christ was offered for us. 2. How he is offered to us.
1. How christ was offered for us. 2. How he is offered to us.
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First, For us, and so he offered up himself a Sacrifice, a sweet smelling Sacrifice unto God.
First, For us, and so he offered up himself a Sacrifice, a sweet smelling Sacrifice unto God.
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Mark the point is, he is not only the Sacrifice, but the Sacrificer. He offered up himself, saith the Apostle;
Mark the point is, he is not only the Sacrifice, but the Sacrificer. He offered up himself, Says the Apostle;
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He was the Priest, and it was a part of Priest-hood to offer up himself. The Sacrifices in the old Law that typified him, were only sufferers.
He was the Priest, and it was a part of Priesthood to offer up himself. The Sacrifices in the old Law that typified him, were only sufferers.
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The poor beasts were only passive: but our Saviour he must be an Actor in the business.
The poor beasts were only passive: but our Saviour he must be an Actor in the business.
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He was active in all that he suffered:
He was active in all that he suffered:
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He did it in obedience to his Fathers Will, yet he was an Agent in all his Passion. John 11.33. He groaned in Spirit, and was troubled;
He did it in Obedience to his Father's Will, yet he was an Agent in all his Passion. John 11.33. He groaned in Spirit, and was troubled;
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the Greek is NONLATINALPHABET, or (as it is in the Margent) He troubled himself. With us in our Passions it is otherwise: we are meer sufferers.
the Greek is, or (as it is in the Margin) He troubled himself. With us in our Passion it is otherwise: we Are mere sufferers.
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Our Saviour was a Conqueror over all his passions, and therefore unless he would trouble himself, none else could trouble him:
Our Saviour was a Conqueror over all his passion, and Therefore unless he would trouble himself, none Else could trouble him:
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unless he vvould lay down his life, none could take it from him;
unless he would lay down his life, none could take it from him;
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unless he vvould give his cheek to be smitten, the Jews had no power to smite it. Isa. 50.6.
unless he would give his cheek to be smitten, the jews had no power to smite it. Isaiah 50.6.
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I gave my back to the Smiters, and my cheek to them that pluckt off the hair,
I gave my back to the Smiters, and my cheek to them that plucked off the hair,
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and hid not my face from shame and spitting.
and hid not my face from shame and spitting.
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In all these we should consider our Saviour, not as a Sacrifice only, but a sacrificer also;
In all these we should Consider our Saviour, not as a Sacrifice only, but a sacrificer also;
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an Actor in all this business:
an Actor in all this business:
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their wicked hands were not more ready to smite, then he was to give his face to be smitten,
their wicked hands were not more ready to smite, then he was to give his face to be smitten,
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and all to shevv that it was a voluntary Sacrifice. He did all himself; He humbled himself unto the death.
and all to show that it was a voluntary Sacrifice. He did all himself; He humbled himself unto the death.
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And now by all this we see what we have gotten: vve have gotten a Remedy and satisfaction for our sins.
And now by all this we see what we have got: we have got a Remedy and satisfaction for our Sins.
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That precious blood of that immaculate Lamb takes avvay the sins of the world, because it is the Lamb of God, under which else the World vvould have eternally groaned. Object.
That precious blood of that immaculate Lamb Takes away the Sins of the world, Because it is the Lamb of God, under which Else the World would have eternally groaned. Object.
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But doth this Lamb of God take away all the sins of the world?
But does this Lamb of God take away all the Sins of the world?
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Sol. It doth not actually take avvay all the sins of the vvorld, but virtually, It hath povver to do it,
Sol. It does not actually take away all the Sins of the world, but virtually, It hath power to do it,
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if it be rightly applyed, the Sacrifice hath such vertue in it, that if all the World vvovld take it,
if it be rightly applied, the Sacrifice hath such virtue in it, that if all the World vvovld take it,
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and apply it, it vvould satisfie for the sins of the vvhole World:
and apply it, it would satisfy for the Sins of the Whole World:
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but it is here, as with medicines, they do not help, being prepared, but being applyed;
but it is Here, as with medicines, they do not help, being prepared, but being applied;
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Rhubarb purgeth choller, yet not unless applyed, &c. Exod. 39.38. there is mention made of a Golden Altar. Christ is this Golden Altar, to shew that his blood is most precious:
Rhubarb Purgeth choler, yet not unless applied, etc. Exod 39.38. there is mention made of a Golden Altar. christ is this Golden Altar, to show that his blood is most precious:
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We are not redeemed with silver and gold, but with the precious blood of Jesus Christ.
We Are not redeemed with silver and gold, but with the precious blood of jesus christ.
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He is that golden Altar mentioned in the Revelation, vvhich stands before the Throne. He was likevvise to be a brazen Altar ;
He is that golden Altar mentioned in the Revelation, which Stands before the Throne. He was likewise to be a brazen Altar;
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for so much vvas to be put upon him, that unless he vvere of brass, and had infinite strength, he vvould have sunk under the burthen. Its Jobs Metaphor:
for so much was to be put upon him, that unless he were of brass, and had infinite strength, he would have sunk under the burden. Its Jobs Metaphor:
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Job in his passion saith, Is my strength the strength of stones? or is my flesh brass? Job 6.12.
Job in his passion Says, Is my strength the strength of stones? or is my Flesh brass? Job 6.12.
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If Christs flesh had not been brass: if he had not been this brazen Altar, he could never have gone through these:
If Christ Flesh had not been brass: if he had not been this brazen Altar, he could never have gone through these:
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now he is prepared for us a sacrifice for sin. Rom. 8.3.
now he is prepared for us a sacrifice for since. Rom. 8.3.
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For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh,
For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh,
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and for sin, (for sin ) make a stop there, condemned sin in the flesh.
and for since, (for since) make a stop there, condemned since in the Flesh.
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This same ( for sin ) hath not reference to ( condemned ) To condemn sin for sin is not good sence;
This same (for since) hath not Referente to (condemned) To condemn since for since is not good sense;
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but the words depend on this ( God sent his Son ) that is, God sent his Son to be a Sacrifice for sin, NONLATINALPHABET, as the word is translated. Heb. 10.6. a sacrifice for sin. It was impossible the Law should save us:
but the words depend on this (God sent his Son) that is, God sent his Son to be a Sacrifice for since,, as the word is translated. Hebrew 10.6. a sacrifice for since. It was impossible the Law should save us:
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not because of any transgression, or failing in the Law, but because our weakness is such,
not Because of any Transgression, or failing in the Law, but Because our weakness is such,
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as that we could not perform the conditions: therefore God was not tyed to Promises;
as that we could not perform the conditions: Therefore God was not tied to Promises;
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by reason then of the weakness of our flesh, rather then we should perish, God sent his own Son in the likeness of sinful flesh,
by reason then of the weakness of our Flesh, rather then we should perish, God sent his own Son in the likeness of sinful Flesh,
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& in that flesh of his, condemned all our sins ;
& in that Flesh of his, condemned all our Sins;
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we need not look that sin should be condemned in us, when he bare our sins on the tree, then were our sins condemned;
we need not look that since should be condemned in us, when he bore our Sins on the tree, then were our Sins condemned;
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therefore its said, Isa. 53. When he had made his soul an offering for sin :
Therefore its said, Isaiah 53. When he had made his soul an offering for since:
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that is in the Original (when he had made his soul, sin) then he saw his seed, Isa. 57. We come now to the second thing, if Christ be offered for us, yet unless he offer himself to us:
that is in the Original (when he had made his soul, since) then he saw his seed, Isaiah 57. We come now to the second thing, if christ be offered for us, yet unless he offer himself to us:
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unless any man may have interest in him, its nothing worth.
unless any man may have Interest in him, its nothing worth.
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Here then stands the Mystery of the Gospel, Christ when he comes to offer himself to us, he finds not a whit in us that is to be respected; nothing.
Here then Stands the Mystery of the Gospel, christ when he comes to offer himself to us, he finds not a whit in us that is to be respected; nothing.
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And that is the ground of all disturbance to ignorant consciences;
And that is the ground of all disturbance to ignorant Consciences;
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for there is naturally in men pride and ignorance, they think they may not meddle with Christ, with Gods Mercy;
for there is naturally in men pride and ignorance, they think they may not meddle with christ, with God's Mercy;
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unless they bring something, unless they have something of their own to lay down. This is to buy Christ, to barter betwixt Christ and the soul:
unless they bring something, unless they have something of their own to lay down. This is to buy christ, to barter betwixt christ and the soul:
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but salvation is a free gift of God.
but salvation is a free gift of God.
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As the Apostle speaks, Christ is freely given unto thee, when thou hadst nothing of worth in thee.
As the Apostle speaks, christ is freely given unto thee, when thou Hadst nothing of worth in thee.
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Faith when it comes, empties thee of all that is in thee: To whom be the Gospel preached? to the dead.
Faith when it comes, empties thee of all that is in thee: To whom be the Gospel preached? to the dead.
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Now before Christ quicken thee, thou art stark dead, rotting in thy sins.
Now before christ quicken thee, thou art stark dead, rotting in thy Sins.
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Here's the point then, when there is no manner of goodness in thee in the world.
Here's the point then, when there is no manner of Goodness in thee in the world.
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In me, saith St. Paul, that is, in my flesh there is no good thing. When I have been the most outragious sinner, I may lay hold on Christ.
In me, Says Saint Paul, that is, in my Flesh there is no good thing. When I have been the most outrageous sinner, I may lay hold on christ.
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Christ comes and offers himself to thee.
christ comes and offers himself to thee.
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Now when Christ offers, the other part of the relation holds, we may take. We have an interest to accept what he proffers. Consider it by an example:
Now when christ offers, the other part of the Relation holds, we may take. We have an Interest to accept what he proffers. Consider it by an Exampl:
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If one give me a million, and I receive it not, I am never the richer:
If one give me a million, and I receive it not, I am never the Richer:
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and so if God offer me his Son, and with him all things, I am nothing the better, if I receive him not.
and so if God offer me his Son, and with him all things, I am nothing the better, if I receive him not.
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That he is born and given, what's that to us? unless we can say, To us a child is born, to us a Son is given, Isa. 9.6. Faith comes with a naked hand to receive that which is given;
That he is born and given, what's that to us? unless we can say, To us a child is born, to us a Son is given, Isaiah 9.6. Faith comes with a naked hand to receive that which is given;
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we must empty our selves of what is in us.
we must empty our selves of what is in us.
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Consider thy estate, the Lord sets down how it is with us, when he comes to look upon us. Ezek. 16.6.
Consider thy estate, the Lord sets down how it is with us, when he comes to look upon us. Ezekiel 16.6.
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And when I passed by thee, and saw thee polluted in thy blood, I said unto thee,
And when I passed by thee, and saw thee polluted in thy blood, I said unto thee,
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when thou wert in thy blood, live.
when thou Wertenberg in thy blood, live.
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Why is this set down? Its to shew how God finds nothing in us when he comes to shew Mercy.
Why is this Set down? Its to show how God finds nothing in us when he comes to show Mercy.
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He finds nothing in us that is lovely; when he comes to bestow his Son upon us.
He finds nothing in us that is lovely; when he comes to bestow his Son upon us.
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For its said, Rev. 1.5, That Christ loved us, and washed us from our sins in his own blood.
For its said, Rev. 1.5, That christ loved us, and washed us from our Sins in his own blood.
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He doth first cast his love upon us when we are unwasht, as I may say unwasht and unblest:
He does First cast his love upon us when we Are unwashed, as I may say unwashed and unblest:
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When no eye pittied thee, and thou wast cast out in the open field; when thou wast in thy blood, I said unto thee, live ;
When no eye pitied thee, and thou wast cast out in the open field; when thou wast in thy blood, I said unto thee, live;
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when he comes to m•king up of the match, verse 9. Then I washed thee with water,
when he comes to m•king up of the match, verse 9. Then I washed thee with water,
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yea, I throughly washed away thy blood from thee, and I anointed thee with oyl:
yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil:
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I clothed thee also with embroydered work, and shod thee with badgers skins, &c. that is,
I clothed thee also with embroidered work, and shod thee with badgers skins, etc. that is,
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when Christ comes to cast his affections on us, and to wed us unto himself, he finds us polluted, not with a rag on us.
when christ comes to cast his affections on us, and to wed us unto himself, he finds us polluted, not with a rag on us.
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Full of filth, just nothing have we, he takes us with nothing; nay, vve are vvorse then nothing:
Full of filth, just nothing have we, he Takes us with nothing; nay, we Are Worse then nothing:
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so that here is the point, what ground is there vvhereby a man that is dead,
so that Here is the point, what ground is there whereby a man that is dead,
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and hath no goodness in him, (make him as ill as can be imagined,) what ground hath he to receive Christ? Yes, To as many as received him, to them he gave the power to become the sons of God.
and hath no Goodness in him, (make him as ill as can be imagined,) what ground hath he to receive christ? Yes, To as many as received him, to them he gave the power to become the Sons of God.
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First, The receiving of Christ, and then comes Believing.
First, The receiving of christ, and then comes Believing.
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It is the receiving of this gift, that is the means vvhereby Christ is offered to us.
It is the receiving of this gift, that is the means whereby christ is offered to us.
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The Apostle joyning the first and second Adam together, makes the benefit vve have by the second to lie in the point of receiving. Rom. 5. Object.
The Apostle joining the First and second Adam together, makes the benefit we have by the second to lie in the point of receiving. Rom. 5. Object.
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If it be a free gift why is faith required ? Sol. Because faith takes away nothing from the gift.
If it be a free gift why is faith required? Sol. Because faith Takes away nothing from the gift.
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If a man give a begger an Alms, and he reach out his hand to receive it, his reaching out the hand makes the gift never the lesse,
If a man give a beggar an Alms, and he reach out his hand to receive it, his reaching out the hand makes the gift never the less,
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because the hand is not a worker, but an instrument in receiving the free gift. Rom. 5.15.
Because the hand is not a worker, but an Instrument in receiving the free gift. Rom. 5.15.
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If through the offence of one many be dead, much more the grace of God, and the gift by grace hath abounded unto many in Jesus Christ.
If through the offence of one many be dead, much more the grace of God, and the gift by grace hath abounded unto many in jesus christ.
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And verse 17. If by one mans offence death raigned by one, much more they that receive abundance of grace shall raign in life by one Jesus Christ :
And verse 17. If by one men offence death reigned by one, much more they that receive abundance of grace shall Reign in life by one jesus christ:
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here's the point then, God is well-pleased, and therefore sends to us.
here's the point then, God is well-pleased, and Therefore sends to us.
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Wilt thou have my Son? with him thou shalt have abundance of Grace, and everlasting life, and my love too.
Wilt thou have my Son? with him thou shalt have abundance of Grace, and everlasting life, and my love too.
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There's no Creature in this place, but this shall be made good unto, if he can find in his heart to take Christ;
There's no Creature in this place, but this shall be made good unto, if he can find in his heart to take christ;
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thou shalt have a warrant to receive him.
thou shalt have a warrant to receive him.
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Now to receive Christ, is to believe in his name, and to draw near unto him (The word Recei•ing ) is a t•king vvith the hand with free entertainment;
Now to receive christ, is to believe in his name, and to draw near unto him (The word Recei•ing) is a t•king with the hand with free entertainment;
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as verse 11. immediately before the Text. Its not so properly Receiving as Entertaining. He came to his own, and his ovvn received him not;
as verse 11. immediately before the Text. Its not so properly Receiving as Entertaining. He Come to his own, and his own received him not;
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they vvere like the foolish Gaderens, that prefer'd their pigs before Christ; they would rather have his room then his company:
they were like the foolish Gardens, that preferred their pigs before christ; they would rather have his room then his company:
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and so when Christ comes, and thou hadst rather be a free-man, as thou thinkest, and wilt not have him to raign over thee, then thy case is lamentable: Then self-will, self-have.
and so when christ comes, and thou Hadst rather be a freeman, as thou Thinkest, and wilt not have him to Reign over thee, then thy case is lamentable: Then self-will, self-have.
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The only point is, whether we come to Christ, or he come to us, there is a drawing near.
The only point is, whither we come to christ, or he come to us, there is a drawing near.
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If thou comest to Christ he will not put thee back;
If thou Comest to christ he will not put thee back;
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if Christ come to thee by any good motion, if thou shut not the door against him, thou shalt not miss him. Rev. 3.20.
if christ come to thee by any good motion, if thou shut not the door against him, thou shalt not miss him. Rev. 3.20.
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Behold I stand at the door and knock, If any man here my voice, and open the door, I will come in unto him,
Behold I stand At the door and knock, If any man Here my voice, and open the door, I will come in unto him,
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and sup with him, and he with me.
and sup with him, and he with me.
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The Lord by the knock of his mouth, by the sword that comes out of his mouth, would fain come in,
The Lord by the knock of his Mouth, by the sword that comes out of his Mouth, would fain come in,
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and be familiar with thee, and be friends with thee.
and be familiar with thee, and be Friends with thee.
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If thou wilt not let him in, is it not good reason that (as in the Canticles ) he with-draw himself? If he see thy sins,
If thou wilt not let him in, is it not good reason that (as in the Canticles) he withdraw himself? If he see thy Sins,
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and would fain come in, what an encouragement hast thou to open? John 6.37. He that cometh unto me, I will in no wise cast out.
and would fain come in, what an encouragement hast thou to open? John 6.37. He that comes unto me, I will in no wise cast out.
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Canst thou have a better word from thy Prince then this? When he holdeth out his golden Scepter,
Canst thou have a better word from thy Prince then this? When he holds out his golden Sceptre,
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if thou takest hold on it, thou art safe, otherwise thou art a dead man:
if thou Takest hold on it, thou art safe, otherwise thou art a dead man:
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thou canst not have a greater security, all the point is, Faith is a drawing near unto Christ,
thou Canst not have a greater security, all the point is, Faith is a drawing near unto christ,
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and Unbelief is a going from him.
and Unbelief is a going from him.
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The Gospel is preached to those that are a far off, and to those that are near. Eph. 2.17. He came and preached peace to you that are a far off, and to them that are nigh.
The Gospel is preached to those that Are a Far off, and to those that Are near. Ephesians 2.17. He Come and preached peace to you that Are a Far off, and to them that Are High.
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Who were they that were a far off? they were those that had uncircumcision in the flesh, without Christ, Aliens to the Commonwealth of Israel, NONLATINALPHABET, those that had no hope ;
Who were they that were a Far off? they were those that had uncircumcision in the Flesh, without christ, Aliens to the Commonwealth of Israel,, those that had no hope;
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to these Christ came, these that were a far off, by faith drew near: that expression is a singular one. Heb. 10.38. Now the just shall live by faith ;
to these christ Come, these that were a Far off, by faith drew near: that expression is a singular one. Hebrew 10.38. Now the just shall live by faith;
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What is that? but if any man draw back, that is, if any man be an Unbeliever, my soul shall have no pleasure in him.
What is that? but if any man draw back, that is, if any man be an Unbeliever, my soul shall have no pleasure in him.
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Faith makes a man come, & draw near to Christ. Its a shamefast bashfulness that makes a man draw back;
Faith makes a man come, & draw near to christ. Its a shamefast bashfulness that makes a man draw back;
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its unbelief, if any draw back, and to believe is to go on with boldness;
its unbelief, if any draw back, and to believe is to go on with boldness;
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We are not of them which draw back unto perdition, but of them, &c. What an excellent encouragement is this, to come with boldness unto the Throne of Grace ▪ that we may find help in time of need ? So that now let thy estate be what it will:
We Are not of them which draw back unto perdition, but of them, etc. What an excellent encouragement is this, to come with boldness unto the Throne of Grace ▪ that we may find help in time of need? So that now let thy estate be what it will:
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if thou wilt not hold off, but dost entertain Christ, though thy sins be as red as scarlet, be not discouraged, they shall be made as white as wool.
if thou wilt not hold off, but dost entertain christ, though thy Sins be as read as scarlet, be not discouraged, they shall be made as white as wool.
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The very sinner against the Holy Ghost is invited;
The very sinner against the Holy Ghost is invited;
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and why is that unpardonable? Can any sin be so great as to over-top the value of Christs blood? there is not so much wretchedness in the heart of man,
and why is that unpardonable? Can any since be so great as to overtop the valve of Christ blood? there is not so much wretchedness in the heart of man,
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as there is Grace, Goodness and Merit in Christ;
as there is Grace, goodness and Merit in christ;
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but then it is unpardonable, Why? because its the nature of the disease that will not suffer the plaster to stick on.
but then it is unpardonable, Why? Because its the nature of the disease that will not suffer the plaster to stick on.
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It counts the blood of the Covenant, wherewith we should be sanctified, an unholy thing :
It counts the blood of the Covenant, wherewith we should be sanctified, an unholy thing:
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if this sinner would not pluck off the plaster, and tread it under foot, he should be saved;
if this sinner would not pluck off the plaster, and tread it under foot, he should be saved;
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but this is it when God is liberal, and Christ is free, we have not the heart to take him at his word,
but this is it when God is liberal, and christ is free, we have not the heart to take him At his word,
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and come, to open this Word, this is the point of all, this is the free preaching of the Gospel indeed,
and come, to open this Word, this is the point of all, this is the free preaching of the Gospel indeed,
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when a man hath nothing desirable in him, but is stark naught, and stark dead, and is not worth the taking up;
when a man hath nothing desirable in him, but is stark nought, and stark dead, and is not worth the taking up;
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that yet he may challenge Christ, and be sure of all.
that yet he may challenge christ, and be sure of all.
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Unless thou hast Christ thou hast nothing by Promise, not so much as a bit of bread by Promise;
Unless thou hast christ thou hast nothing by Promise, not so much as a bit of bred by Promise;
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if thou hast it, it is by Providence.
if thou hast it, it is by Providence.
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All the Promises of God are in him, that is, Christ, yea, and Amen: Ye are the Children of the Promise in Christ, but you have nothing till you be in Christ.
All the Promises of God Are in him, that is, christ, yea, and Amen: You Are the Children of the Promise in christ, but you have nothing till you be in christ.
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The Question is, What must I do in this case, what incouragement shall I have in my rags? when I am abominable, worth nothing.
The Question is, What must I do in this case, what encouragement shall I have in my rags? when I am abominable, worth nothing.
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There are certain things that are preparations to a Promise, such as are Commands, Precepts, Intreaties, which incourage them to it, and then comes a proposition:
There Are certain things that Are preparations to a Promise, such as Are Commands, Precepts, Entreaties, which encourage them to it, and then comes a proposition:
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I being a Believer shall have eternal life;
I being a Believer shall have Eternal life;
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If Christ be mine, I may challenge forgiveness of sins, the favour of God, and everlasting life:
If christ be mine, I may challenge forgiveness of Sins, the favour of God, and everlasting life:
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But how is Faith wrought? believe not that foolish conceipt that is too common in the world, that faith is only, a strong perswasion that God is my God, and my sins are forgiven:
But how is Faith wrought? believe not that foolish conceit that is too Common in the world, that faith is only, a strong persuasion that God is my God, and my Sins Are forgiven:
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this is a foolish thing, a fancy; a dream, unless it be grounded on the Word of God.
this is a foolish thing, a fancy; a dream, unless it be grounded on the Word of God.
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Its but a dream, else that will lead thee unto a fools Paradise: Nothing can uphold faith but the Word of God:
Its but a dream, Else that will led thee unto a Fools Paradise: Nothing can uphold faith but the Word of God:
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here's the point, I being as bad as bad can be, what ground have I out of the word of God, of an Unbeliever to be made a Believer? Now we must not take every Text,
here's the point, I being as bad as bad can be, what ground have I out of the word of God, of an Unbeliever to be made a Believer? Now we must not take every Text,
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but such only as may be appliable to a dead man, one that hath no goodness in him, that is yet out of Christ:
but such only as may be appliable to a dead man, one that hath no Goodness in him, that is yet out of christ:
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we were all swimming at liberty till this word catched us in: we never thought of the business before, till we were thus taken.
we were all swimming At liberty till this word catched us in: we never Thought of the business before, till we were thus taken.
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Now there are certain degrees to get faith in us.
Now there Are certain Degrees to get faith in us.
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1. The first word is a general proclamation; whereby Christ gives any one leave to come and take him.
1. The First word is a general proclamation; whereby christ gives any one leave to come and take him.
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Christ is not only a Fountain sealed, as in the Canticles, but a Fountain open for sin and for uncleanness, as in Zachary: so that now when he keeps open house, he makes proclamation, that none shall be shut out. He puts none back;
christ is not only a Fountain sealed, as in the Canticles, but a Fountain open for since and for uncleanness, as in Zachary: so that now when he keeps open house, he makes proclamation, that none shall be shut out. He puts none back;
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sins, not the greatest that can be, can keep thee back: this is the first thing, and to confirm it, we have our Saviours own proclamation. Isa. 55.1.
Sins, not the greatest that can be, can keep thee back: this is the First thing, and to confirm it, we have our Saviors own proclamation. Isaiah 55.1.
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Ho! every one that thirsteth, come you to the waters, and he that hath no money, come, buy, and eat:
Ho! every one that Thirsteth, come you to the waters, and he that hath no money, come, buy, and eat:
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yea, come, buy wine and milk without money, and without a price. A strange contradiction, one would think;
yea, come, buy wine and milk without money, and without a price. A strange contradiction, one would think;
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What! buy, and yet without money, and without price.
What! buy, and yet without money, and without price.
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The reason is, because there is a certain thing which fools esteem, a price which is none. Rev. 3.18. I counsel thee to buy of me gold tryed in the fire :
The reason is, Because there is a certain thing which Fools esteem, a price which is none. Rev. 3.18. I counsel thee to buy of me gold tried in the fire:
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Why? How must this be done? Truly thus;
Why? How must this be done? Truly thus;
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whensoever a sinner comes to Christ to have his sins pardoned, and to be a subject of Christs Kingdom, thou must not then be as thou wast, but thou must be changed.
whensoever a sinner comes to christ to have his Sins pardoned, and to be a Subject of Christ Kingdom, thou must not then be as thou wast, but thou must be changed.
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Thou must not live as thou didst before in the state of rebellion. Now to leave sin is not worth a rush, its not a sufficient price;
Thou must not live as thou didst before in the state of rebellion. Now to leave since is not worth a rush, its not a sufficient price;
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but yet wee see a fool will esteem his own bables:
but yet we see a fool will esteem his own babbles:
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I must lay down my lusts, I must lay down my covetousness, intemperance, &c. and a man thinks it a great matter thus to do:
I must lay down my Lustiest, I must lay down my covetousness, intemperance, etc. and a man thinks it a great matter thus to do:
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and to leave the freedom he had before, though it be a matter of nothing.
and to leave the freedom he had before, though it be a matter of nothing.
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When a rebel receives his pardon, is the Kings pardon abridged, because he must live like a subject hereafter? Why should he else seek for the benefit of a subject? This is said in respect of the foolish conceit of man, who thinks it a great price to forsake his corruptions. Again, John 7.37. with the same loud voice, Christ cryed when he offered himself a Sacrifice for sin:
When a rebel receives his pardon, is the Kings pardon abridged, Because he must live like a Subject hereafter? Why should he Else seek for the benefit of a Subject? This is said in respect of the foolish conceit of man, who thinks it a great price to forsake his corruptions. Again, John 7.37. with the same loud voice, christ cried when he offered himself a Sacrifice for since:
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he cryed at the time of the great feast, that all should come. In the last day, the great day of the feast, Jesus stood, and cryed, saying,
he cried At the time of the great feast, that all should come. In the last day, the great day of the feast, jesus stood, and cried, saying,
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if any man thirst, let him come unto me and drink. In ult. Rev. there is a quicunque vult, that is it I pressed: Its a place worth gold.
if any man thirst, let him come unto me and drink. In ult. Rev. there is a quicunque vult, that is it I pressed: Its a place worth gold.
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And these are the places which being applyed, make you of strangers draw near: but now these are not appliable to a man before he hath grace: every one cannot apply them.
And these Are the places which being applied, make you of Strangers draw near: but now these Are not appliable to a man before he hath grace: every one cannot apply them.
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Never forget that place while you live: its the close of Gods H. Book, and the sealing up of his Holy Book:
Never forget that place while you live: its the close of God's H. Book, and the sealing up of his Holy Book:
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What's that? Its in Rev. 22.17. And the Spirit and the Bride, say, come, and let him that is a thirsty come, and drink of the water of life freely.
What's that? Its in Rev. 22.17. And the Spirit and the Bride, say, come, and let him that is a thirsty come, and drink of the water of life freely.
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Whosoever will let him come, what wouldst thou have more? Hast thou no Will to Christ? No Will to salvation? then its pity thou shouldst be saved.
Whosoever will let him come, what Wouldst thou have more? Hast thou no Will to christ? No Will to salvation? then its pity thou Shouldst be saved.
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No man can be saved against his Will, nor blessed against his Will:
No man can be saved against his Will, nor blessed against his Will:
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If thou wilt not have Christ, if thou wilt try conclusions with God, then go further, and fare worse:
If thou wilt not have christ, if thou wilt try conclusions with God, then go further, and fare Worse:
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but whosoever will, let him come. Oh! But I have a Will: Why, then thou hast a warrant, take Christ: Object.
but whosoever will, let him come. Oh! But I have a Will: Why, then thou hast a warrant, take christ: Object.
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But O Sir, you are a great Patron of freewill: What? doth it all lie in a mans Will:
But O Sir, you Are a great Patron of freewill: What? does it all lie in a men Will:
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Will you make the matter of taking Christ lie there? Sol. I say, if thou seest thou hast a Will, then thou hast a warrant:
Will you make the matter of taking christ lie there? Sol. I say, if thou See thou hast a Will, then thou hast a warrant:
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I say, not that this Will comes from thy self. Its not a blind faith will do thee good;
I say, not that this Will comes from thy self. Its not a blind faith will do thee good;
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the Word of God works faith in thee; thou hast not a Will to it born in thee.
the Word of God works faith in thee; thou hast not a Will to it born in thee.
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It is not a flower that grows in thine own Garden; but is planted by God: John 6.44. No man can come unto me, except the Father which hath sent me, draw him.
It is not a flower that grows in thine own Garden; but is planted by God: John 6.44. No man can come unto me, except the Father which hath sent me, draw him.
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What? Will Christ offer violence to the Will, and draw a man against his Will? No, there's no such meaning.
What? Will christ offer violence to the Will, and draw a man against his Will? No, there's no such meaning.
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Its expounded in the 65. verse, No man can come unto me, except it were given him of my Father.
Its expounded in the 65. verse, No man can come unto me, except it were given him of my Father.
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By this Christ sheweth what he meant. If thou hast a Will to come, thank the Father for it;
By this christ shows what he meant. If thou hast a Will to come, thank the Father for it;
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for of Him, as in the Philippians, we have both the Will and the deed.
for of Him, as in the Philippians, we have both the Will and the deed.
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Take for example that general proclamation in the book of Ezra, VVhatever Jew would might be free, Ezra 1.3.
Take for Exampl that general proclamation in the book of Ezra, Whatever Jew would might be free, Ezra 1.3.
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So said the King that had power to make them free, Who is there among you of all his people, his God be with him,
So said the King that had power to make them free, Who is there among you of all his people, his God be with him,
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and let him go up to Jerusalem which is in Judah, and build the house of the God of Israel.
and let him go up to Jerusalem which is in Judah, and built the house of the God of Israel.
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Then we read, verse 5. Then rose up the chief of the Fathers of Judah and Benjamin, and the Priest, and the Levites,
Then we read, verse 5. Then rose up the chief of the Father's of Judah and Benjamin, and the Priest, and the Levites,
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and all them whom the Spirit of God had raised up to go up.
and all them whom the Spirit of God had raised up to go up.
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Observe here, though the proclamation were general, yet the raising up of the Will was from the Spirit of the Lord.
Observe Here, though the proclamation were general, yet the raising up of the Will was from the Spirit of the Lord.
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We must not by any means take our will for a ground; the Will cometh from God:
We must not by any means take our will for a ground; the Will comes from God:
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but if thou hast a Will, thou hast a warrant. Who ever will let him take the water of life freely without covenanting:
but if thou hast a Will, thou hast a warrant. Who ever will let him take the water of life freely without covenanting:
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say if thou had but a measure of faith, and such a measure of humiliation; for that were to compound with Christ:
say if thou had but a measure of faith, and such a measure of humiliation; for that were to compound with christ:
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away with that, Whosoever will, let him come. Christ keeps open house, Whosoever will, let him come:
away with that, Whosoever will, let him come. christ keeps open house, Whosoever will, let him come:
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whosoever comes to him, he will not shut out.
whosoever comes to him, he will not shut out.
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John 6. If thou hast a heart to come to him, he hath a willing heart to receive thee;
John 6. If thou hast a heart to come to him, he hath a willing heart to receive thee;
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as it was with the Prodigal son, the Father stayes not till he comes to him, but runs to meet him :
as it was with the Prodigal son, the Father stays not till he comes to him, but runs to meet him:
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he is swift to shew Mercy, and to meet us, though we come slowly on towards him.
he is swift to show Mercy, and to meet us, though we come slowly on towards him.
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But this is not all, there is a second gracious Word that is preacht to a man, not yet in the state of Grace.
But this is not all, there is a second gracious Word that is preached to a man, not yet in the state of Grace.
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A man that keeps open house, he seldom invites any particularly, but if he come, he shall be welcome.
A man that keeps open house, he seldom invites any particularly, but if he come, he shall be welcome.
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Christ he keeps open house, but some are so fearfull, and so modest, that unless they have a special invitation, they are ashamed to come to Christ;
christ he keeps open house, but Some Are so fearful, and so modest, that unless they have a special invitation, they Are ashamed to come to christ;
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they reason thus, if my case were an ordinary mans, I should come, but I am so vile and wretched, that I am ashamed to come;
they reason thus, if my case were an ordinary men, I should come, but I am so vile and wretched, that I am ashamed to come;
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my sins have been so many, and so heavy, that I am not able to bear so great a weight, they are more in number then the hairs of my head;
my Sins have been so many, and so heavy, that I am not able to bear so great a weight, they Are more in number then the hairs of my head;
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and yet alas they are crying ones too: But hearken here a second word; Dost thou think thy case more heavy because thou art out of measure sinfull.
and yet alas they Are crying ones too: But harken Here a second word; Dost thou think thy case more heavy Because thou art out of measure sinful.
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Lo, it pleaseth God to send thee a special invitation, who findest thy self discouraged with the great bulk and burthen of thy sins.
Lo, it Pleases God to send thee a special invitation, who Findest thy self discouraged with the great bulk and burden of thy Sins.
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It pleaseth God, I say, to send thee a special invitation. See Mat. 11.28. Though all apply it not to this use, Come unto me all you that labour,
It Pleases God, I say, to send thee a special invitation. See Mathew 11.28. Though all apply it not to this use, Come unto me all you that labour,
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and are heavy laden, and I will give you rest. You of all others, are they that Christ looks for.
and Are heavy laden, and I will give you rest. You of all Others, Are they that christ looks for.
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Those that can walk bolt upright in their sins, that desire to live and die in them:
Those that can walk bolt upright in their Sins, that desire to live and die in them:
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they will not look upon me, and I will not look upon them; they scorn me, and I scorn them:
they will not look upon me, and I will not look upon them; they scorn me, and I scorn them:
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but you that are heavy laden, and feel the burthen of your sins, are invited by Christ.
but you that Are heavy laden, and feel the burden of your Sins, Are invited by christ.
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Let not Satan then couzen you of the comfort of this word;
Let not Satan then cozen you of the Comfort of this word;
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that which Christ makes the latch to open the door to let himself in, we do usually by our foolishness make the bolt to shut him out.
that which christ makes the latch to open the door to let himself in, we do usually by our foolishness make the bolt to shut him out.
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Let thy wound be never so great, thou hast a warrant to come, and be cured:
Let thy wound be never so great, thou hast a warrant to come, and be cured:
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be of good comfort then, as it was said to blind Bartemeus, so is it to thee,
be of good Comfort then, as it was said to blind Bartimaeus, so is it to thee,
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Loe, he calleth thee. When Christ bids thee come, and gives thee his Word that he will heal thee, Come, let not the Devil or thy corruptions hinder thee, or make thee stay back:
Lo, he calls thee. When christ bids thee come, and gives thee his Word that he will heal thee, Come, let not the devil or thy corruptions hinder thee, or make thee stay back:
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hast thee to this City of Refuge: he hath engag'd his Word for thee, and he will ease thee:
hast thee to this city of Refuge: he hath engaged his Word for thee, and he will ease thee:
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But now after all this there is a Third Word, that though Christ keeps open house, so that who will, may freely come,
But now After all this there is a Third Word, that though christ keeps open house, so that who will, may freely come,
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and though he sends special invitations to them that are most bashfull, because their case is extraordinary:
and though he sends special invitations to them that Are most bashful, Because their case is extraordinary:
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What do you think now, that Christ will come with his souldiers, and destroy those that do not come in? He might do it when he is so free,
What do you think now, that christ will come with his Soldiers, and destroy those that do not come in? He might do it when he is so free,
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and invites thee, and thou turnest it back again into his hand:
and invites thee, and thou Turnest it back again into his hand:
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but yet here's another Word of comfort, Christ doth not only send a Messenger to invite thee, who hast no goodness in thee, but he falls to beseeching and intreating thee, and that's a third word whereby faith is wrought in an Unbeliever. 2 Cor. 5.10. Now then we are Embassadors for Christ, as though God did beseech you by us ;
but yet here's Another Word of Comfort, christ does not only send a Messenger to invite thee, who hast no Goodness in thee, but he falls to beseeching and entreating thee, and that's a third word whereby faith is wrought in an Unbeliever. 2 Cor. 5.10. Now then we Are ambassadors for christ, as though God did beseech you by us;
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observe the place, We pray you in Christs stead be reconciled unto God. This is the most admirable word that ever could be spoken unto a sinner: Alas!
observe the place, We pray you in Christ stead be reconciled unto God. This is the most admirable word that ever could be spoken unto a sinner: Alas!
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thou mayst say, I am afraid that God will not be friends with me; why? he would have thee to be friends with him;
thou Mayest say, I am afraid that God will not be Friends with me; why? he would have thee to be Friends with him;
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do not then with the Papists make such an austere God, as though he might not be spoken unto,
do not then with the Papists make such an austere God, as though he might not be spoken unto,
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2913
as though thou mightst not presume thy self, but must make friends unto him. We have not an high Priest that is not touched with our infirmities.
as though thou Mightest not presume thy self, but must make Friends unto him. We have not an high Priest that is not touched with our infirmities.
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2914
Will the Papists tell me, I am bold if I go to God, or lay hands on Chrst? I am not more bold then welcome.
Will the Papists tell me, I am bold if I go to God, or lay hands on Christ? I am not more bold then welcome.
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2915
Let us go with boldness to the Throne of grace. We are commanded to do it:
Let us go with boldness to the Throne of grace. We Are commanded to do it:
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2916
do not think but that he had bowels to weep over Jerusalam, and he carried the same with him into heaven,
do not think but that he had bowels to weep over jerusalem, and he carried the same with him into heaven,
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2917
when thou liest groaning before him, he will not spurn thee. We pray you, and beseech you to be friends ;
when thou liest groaning before him, he will not spurn thee. We pray you, and beseech you to be Friends;
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2918
therefore in this case make no doubt, its Gods good pleasure to entreat thee, and therefore thou hast warrant enough.
Therefore in this case make no doubt, its God's good pleasure to entreat thee, and Therefore thou hast warrant enough.
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2919
Christ wept over Jerusalem, and he is as ready to embrace thee. You have now three words to make a man of an Unbeliever, a Believer:
christ wept over Jerusalem, and he is as ready to embrace thee. You have now three words to make a man of an Unbeliever, a Believer:
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2920
Is there, or can there be more then these? Open house-keeping, special invitations, Entreaties and Beseechings? yet there is more then all this;
Is there, or can there be more then these? Open housekeeping, special invitations, Entreaties and Beseechings? yet there is more then all this;
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2921
which if thou hast not a heart of stone, it will make thee believe, or make thee rue it. And that is,
which if thou hast not a heart of stone, it will make thee believe, or make thee rue it. And that is,
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2922
4. When God seeth all these things will not work with us, but we are slow of heart to believe, then he quickens us;
4. When God sees all these things will not work with us, but we Are slow of heart to believe, then he quickens us;
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2923
and there comes a word of Command. God chargeth, and commands thee to come ; and then if thou breakest his Command, be it to thy peril.
and there comes a word of Command. God charges, and commands thee to come; and then if thou breakest his Command, be it to thy peril.
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2924
It is the greatest sin that can be committed. Thou wilt not draw near to God because thou art a sinner:
It is the greatest since that can be committed. Thou wilt not draw near to God Because thou art a sinner:
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2925
thou now committest a greater sin then before: thou returnest back, Christ unto God: thou bidst him take his commodity into his hand again: thou wilt not believe:
thou now Committest a greater since then before: thou returnest back, christ unto God: thou bidst him take his commodity into his hand again: thou wilt not believe:
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and this is an hainous crime.
and this is an heinous crime.
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2927
John 16.8, 9. And when the Spirit shall come, it shall reprove the world of sin, of righteousness, and of judgement:
John 16.8, 9. And when the Spirit shall come, it shall reprove the world of since, of righteousness, and of judgement:
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2928
of sin, because they believe not in me:
of since, Because they believe not in me:
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2929
this is that great sin he shall convince the world of, because they believe not in him.
this is that great since he shall convince the world of, Because they believe not in him.
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2930
Of all sins, this was the most notorious: this makes us keep all other sins in possession:
Of all Sins, this was the most notorious: this makes us keep all other Sins in possession:
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It is not only one particular sin, but it fastens all other sins upon us, be they never so many.
It is not only one particular since, but it fastens all other Sins upon us, be they never so many.
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2932
When faith comes, it will out them, but till then they remain in thee; where there is no Commandment there is no sin.
When faith comes, it will out them, but till then they remain in thee; where there is no Commandment there is no since.
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2933
How could it be a sin in not believing, if I were not commanded so to do:
How could it be a since in not believing, if I were not commanded so to do:
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2934
but you shall here more then so. When the Apostle speaks of excluding Rejoycing under the Law; Rom. 3.37. Where is boasting, then saith he, it is excluded:
but you shall Here more then so. When the Apostle speaks of excluding Rejoicing under the Law; Rom. 3.37. Where is boasting, then Says he, it is excluded:
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2935
By what Law? by the Law of works? No, but by the Law of faith :
By what Law? by the Law of works? No, but by the Law of faith:
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2936
there is a Law of works, and a Law of faith. God doth not only give thee leave to come,
there is a Law of works, and a Law of faith. God does not only give thee leave to come,
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2937
and take him, and draw near unto him: but he commands thee, there's a Law:
and take him, and draw near unto him: but he commands thee, there's a Law:
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2938
by the breach of that Law of faith thou art made guilty of a high sin.
by the breach of that Law of faith thou art made guilty of a high since.
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2939
There's a full testimony of this. 1 John 3.23. And this is the Commandment, that we should believe in the name of his Son Jesus Christ.
There's a full testimony of this. 1 John 3.23. And this is the Commandment, that we should believe in the name of his Son jesus christ.
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2940
If a man should ask, may I love my Neighbour? would you not think him a fool? because he must do it, he is commanded.
If a man should ask, may I love my Neighbour? would you not think him a fool? Because he must do it, he is commanded.
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2941
So should a poor soul come, and say to me, may I believe? thou fool, thou must believe.
So should a poor soul come, and say to me, may I believe? thou fool, thou must believe.
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2942
God hath laid a Command upon thee, it is not left to thy choice: The same Commandment that bids thee love thy brother, bids thee to believe on Christ.
God hath laid a Command upon thee, it is not left to thy choice: The same Commandment that bids thee love thy brother, bids thee to believe on christ.
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2943
To entreaty is added Gods Command, and therefore if thou shalt argue, what warrant have I to believe? Why, God injoyns it thee, and commands it.
To entreaty is added God's Command, and Therefore if thou shalt argue, what warrant have I to believe? Why, God enjoins it thee, and commands it.
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2944
As the impotent man said, so mayst thou; He that healed me, said unto me, take up thy bed, and walk:
As the impotent man said, so Mayest thou; He that healed me, said unto me, take up thy Bed, and walk:
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2945
This is the very Key of the Gospel, and this is the way to turn it right.
This is the very Key of the Gospel, and this is the Way to turn it right.
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2946
When being thus clean n•ked, we have as it were a Cable put into our hands to draw our selves out of this flesh and blood.
When being thus clean n•ked, we have as it were a Cable put into our hands to draw our selves out of this Flesh and blood.
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5. The last thing is, if keeping open house, special Invitations, Entreaties and Commands will not serve the turn, then Christ waxeth angry:
5. The last thing is, if keeping open house, special Invitations, Entreaties and Commands will not serve the turn, then christ Waxes angry:
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2948
What, to be scorn'd, when he profer'd Mercy, and as it were invite all sorts,
What, to be scorned, when he proffered Mercy, and as it were invite all sorts,
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2949
and compel them to come in by his Preachers, and by a peremptory Command? Then he falls a threatning, We are not of those which draw back unto perdition ;
and compel them to come in by his Preachers, and by a peremptory Command? Then he falls a threatening, We Are not of those which draw back unto perdition;
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2950
if thou wilt not come upon this Command, thou shalt be damned. Mar. 16.16. He that believed not, shall be damned.
if thou wilt not come upon this Command, thou shalt be damned. Mar. 16.16. He that believed not, shall be damned.
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2951
Christ commands them to go into the world, and preach the Gospel to every Creature, unto every soul this Gospel which I speak:
christ commands them to go into the world, and preach the Gospel to every Creature, unto every soul this Gospel which I speak:
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2952
If you will not hear, and believe, if you will not take God at his Word, you shall be damned.
If you will not hear, and believe, if you will not take God At his Word, you shall be damned.
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John 3. He that believeth not, shall not see life, but the wrath of God abideth on him.
John 3. He that Believeth not, shall not see life, but the wrath of God Abideth on him.
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Here's an Iron scourge to drive thee, thou that art so flow of heart to believe.
Here's an Iron scourge to drive thee, thou that art so flow of heart to believe.
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In Psalm 78. where is set down Gods Mercy unto the Is•aelites: afterwards comes one plague upon another;
In Psalm 78. where is Set down God's Mercy unto the Is•aelites: afterwards comes one plague upon Another;
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verse 22. it is said, They hardened their hearts as in the day of provocation. This is applyed in Heb. 3.12. to Unbelievers.
verse 22. it is said, They hardened their hearts as in the day of provocation. This is applied in Hebrew 3.12. to Unbelievers.
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The Lord heard this, and was wrath, a fire was kindled against Jacob, and against Israel.
The Lord herd this, and was wrath, a fire was kindled against Jacob, and against Israel.
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Why was this? because they believed not in him, because they trusted not in his salvation.
Why was this? Because they believed not in him, Because they trusted not in his salvation.
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2959
Nothing will more provoke God to anger, then when he is liberal and gracious, and we are straitned in our selves, hearden our hearts, and not trust him:
Nothing will more provoke God to anger, then when he is liberal and gracious, and we Are straitened in our selves, hearden our hearts, and not trust him:
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never forget this Sermon while you live, this is the net which Christ hath to draw you out of the world.
never forget this Sermon while you live, this is the net which christ hath to draw you out of the world.
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2961
I shal hereafter tell you what faith is, which is to receive Christ, and to believe in his name;
I shall hereafter tell you what faith is, which is to receive christ, and to believe in his name;
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2962
but that will require a more particular explication: and on that I shall enter the next time. FINIS.
but that will require a more particular explication: and on that I shall enter the next time. FINIS.
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EPHE. 1.13. In whom ye also trusted after that ye heard the Word of truth, the Gospel of your salvation;
EPHES. 1.13. In whom you also trusted After that you herd the Word of truth, the Gospel of your salvation;
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In whom also after you believed, you were sealed with the Holy Spirit of Promise.
In whom also After you believed, you were sealed with the Holy Spirit of Promise.
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THE last time I entred on the declaration of that main point, and part of Religion, which is the foundation of all our hopes and comfort,
THE last time I entered on the declaration of that main point, and part of Religion, which is the Foundation of all our hope's and Comfort,
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namely, the offering of Christ unto us;
namely, the offering of christ unto us;
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that as he did offer himself a Sacrifice to his Father for us upon the Cross,
that as he did offer himself a Sacrifice to his Father for us upon the Cross,
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so that which is the basis, ground and foundation of our comfort, he offereth himself unto us.
so that which is the basis, ground and Foundation of our Comfort, he Offereth himself unto us.
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And here comes in that gracious gift of the Father which closes in with God:
And Here comes in that gracious gift of the Father which closes in with God:
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That as God saith, To us a child is born, to us a Son is given, &c. so there is grace given us to receive him.
That as God Says, To us a child is born, to us a Son is given, etc. so there is grace given us to receive him.
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And as the greatest gift doth not enrich a man, unless he accept it, and receive it;
And as the greatest gift does not enrich a man, unless he accept it, and receive it;
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so this is our case, God offers his Son unto us, as an earnest of his love;
so this is our case, God offers his Son unto us, as an earnest of his love;
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if we will not receive him, we cannot be the better for him:
if we will not receive him, we cannot be the better for him:
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If we refuse him, and turn Gods Commodity which he offers us back upon his hand,
If we refuse him, and turn God's Commodity which he offers us back upon his hand,
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2975
then Gods storms, and his wrath abides on us for evermore.
then God's storms, and his wrath abides on us for evermore.
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That it is his good pleasure that we should receive Christ, it is no doubt, we have his word for it:
That it is his good pleasure that we should receive christ, it is no doubt, we have his word for it:
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all the point is, how we may receive him, and that is by Faith.
all the point is, how we may receive him, and that is by Faith.
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And in this Text is declared, how Faith is wrought, and that is by the Word of truth;
And in this Text is declared, how Faith is wrought, and that is by the Word of truth;
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In whom also you trusted, after you had heard the Word of Truth. Now after this Faith, there cometh a sealing by the Spirit of God;
In whom also you trusted, After you had herd the Word of Truth. Now After this Faith, there comes a sealing by the Spirit of God;
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In whom also after you believed, you were sealed by the Holy Spirit of Promise.
In whom also After you believed, you were sealed by the Holy Spirit of Promise.
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Now lest a man should through ignorance and indiscretion, be misled and deceived, there is faith, and there is feeling.
Now lest a man should through ignorance and indiscretion, be misled and deceived, there is faith, and there is feeling.
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Where this is not, I say, not that there is no faith; No: for feeling is an after thing, and comes after Faith.
Where this is not, I say, not that there is no faith; No: for feeling is an After thing, and comes After Faith.
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If we have Faith, we live by it; But after you believed, you were sealed.
If we have Faith, we live by it; But After you believed, you were sealed.
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You see then Faith is that whereby we receive Jesus Christ, and to as many as received him, to them he gave power to become the Sons of God, to as many as believe on his name.
You see then Faith is that whereby we receive jesus christ, and to as many as received him, to them he gave power to become the Sons of God, to as many as believe on his name.
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The blood of Christ is that which cureth our souls, but (as I told you) it is by application.
The blood of christ is that which cureth our Souls, but (as I told you) it is by application.
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A Medicine heals not by being prepared, but being applied:
A Medicine heals not by being prepared, but being applied:
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so the blood of Christ shed for us, unless applied to us, doth us no good.
so the blood of christ shed for us, unless applied to us, does us no good.
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In Heb. 12. Its called the blood of sprinkling: and that in the 51. Psalm, hath relation to it, where he saith, Purge me with hysop. In the Passover there was blood to be shed, not to be spilt, but to be shed :
In Hebrew 12. Its called the blood of sprinkling: and that in the 51. Psalm, hath Relation to it, where he Says, Purge me with hyssop. In the Passover there was blood to be shed, not to be spilled, but to be shed:
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and then to be gathered up again, and put into a Basin, and when they had so done, they were to take a bunch of Hysope and dip and sprinkle, &c. Faith is this bunch of Hysope that dips it self as it were into the Basin of Christs blood,
and then to be gathered up again, and put into a Basin, and when they had so done, they were to take a bunch of Hyssop and dip and sprinkle, etc. Faith is this bunch of Hyssop that dips it self as it were into the Basin of Christ blood,
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and our souls are purged by being sprinkled with it. In Levit. 14.6. There was a bird to escape alive;
and our Souls Are purged by being sprinkled with it. In Levit. 14.6. There was a bird to escape alive;
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but see the preparation for it, You shall take it, and the scarlet, and the Cedar wood,
but see the preparation for it, You shall take it, and the scarlet, and the Cedar wood,
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and the Hysop, and shall dip them, and the living bird in the blood of the bird that was killed, &c. and then you shall sprinkle on him that had the leprosie seven times,
and the Hyssop, and shall dip them, and the living bird in the blood of the bird that was killed, etc. and then you shall sprinkle on him that had the leprosy seven times,
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and shall pronounce him clean, and shall let the living bird loose into the open field.
and shall pronounce him clean, and shall let the living bird lose into the open field.
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We are thus let loose, cleansed and freed;
We Are thus let lose, cleansed and freed;
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but how? unless we are dipt as the living bird was in the blood of the dead bird, there is no escaping,
but how? unless we Are dipped as the living bird was in the blood of the dead bird, there is no escaping,
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unless we are dipt in the blood of Christ Jesus this dead bird, and sprinkled with this Hysop, we cannot be freed.
unless we Are dipped in the blood of christ jesus this dead bird, and sprinkled with this Hyssop, we cannot be freed.
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So that now to come to that great matter, without which, Christ profiteth us nothing, which is Faith. The Well is deep,
So that now to come to that great matter, without which, christ profiteth us nothing, which is Faith. The Well is deep,
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and this is the bucket with which we must draw. This is the hand by which we must put on Christ;
and this is the bucket with which we must draw. This is the hand by which we must put on christ;
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As many as are baptized put on Christ : thus must we be made ready:
As many as Are baptised put on christ: thus must we be made ready:
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we must be thus clothed upon, and by this hand attire our selves with the Son of Righteousness.
we must be thus clothed upon, and by this hand attire our selves with the Son of Righteousness.
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Wherefore I declared unto you that this Faith must not be a bare conceipt, floating in the brain;
Wherefore I declared unto you that this Faith must not be a bore conceit, floating in the brain;
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not a device of our own. The devil taking hold on this, would soon lead a man into a fools Paradise.
not a device of our own. The Devil taking hold on this, would soon led a man into a Fools Paradise.
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To say, I am Gods Child, and sure I shall be saved, I am perswaded so:
To say, I am God's Child, and sure I shall be saved, I am persuaded so:
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this the Devil would say Amen to, and would be glad to rock men a sleep in such conceipts.
this the devil would say Amen to, and would be glad to rock men a sleep in such conceits.
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Such are like the foolish Virgins, That went to buy oyl for their Lamps ; and were perswad•d they should come soon enough to enter with the Bride-groom;
Such Are like the foolish Virgins, That went to buy oil for their Lamps; and were perswad•d they should come soon enough to enter with the Bridegroom;
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but their perswasion is groundless, and they are shut out.
but their persuasion is groundless, and they Are shut out.
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So such groundless perswasions and assurances in a mans soul, that he is the child of God,
So such groundless persuasions and assurances in a men soul, that he is the child of God,
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and shall go to heaven, is not Faith; thou mayst carry this assurance to hell with thee: This Faith is not Faith;
and shall go to heaven, is not Faith; thou Mayest carry this assurance to hell with thee: This Faith is not Faith;
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For faith comes by hearing, and that not of every word or fancy, but by hearing the word of Truth. Faith must not go a jot further then the Word of God goeth.
For faith comes by hearing, and that not of every word or fancy, but by hearing the word of Truth. Faith must not go a jot further then the Word of God Goes.
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If thou hast an apprehension, but no warrant for it out of the Word of God, it is not faith,
If thou hast an apprehension, but no warrant for it out of the Word of God, it is not faith,
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for its said, After you heard the Word of Truth you believed. So that we must have some ground for it out of the Word of Truth, otherwise it is presumption, meer conceipts, fancy, and not Faith.
for its said, After you herd the Word of Truth you believed. So that we must have Some ground for it out of the Word of Truth, otherwise it is presumption, mere conceits, fancy, and not Faith.
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Now I shew'd unto you the last time how this might be;
Now I showed unto you the last time how this might be;
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for while a man is an Unbeliever, he is wholly defiled with sin, he is in a most lothsom condition, he is in his blood, filthy, and no eye pities him.
for while a man is an Unbeliever, he is wholly defiled with since, he is in a most loathsome condition, he is in his blood, filthy, and no eye pities him.
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And may one fasten comfort on one in such a condition, on a dead man? And this I shew'd you was our case:
And may one fasten Comfort on one in such a condition, on a dead man? And this I showed you was our case:
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When Faith comes to us, it finds no good thing in us, it finds us stark dead, and stark nought:
When Faith comes to us, it finds no good thing in us, it finds us stark dead, and stark nought:
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yet there is a Word for all this to draw us unto Christ, from that miserable Ocean in which we are swimming unto perdition,
yet there is a Word for all this to draw us unto christ, from that miserable Ocean in which we Are swimming unto perdition,
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if God catch us not in his Net. Hearken we therefore to Gods Call: there is such a thing as this Calling.
if God catch us not in his Net. Harken we Therefore to God's Call: there is such a thing as this Calling.
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God calls thee and would change thy condition, and therefore offers thee his Son. Wilt thou have my Son? Wilt thou yield unto me? Wilt thou be reconciled unto me? Wilt thou come unto me? and this may be preacht to the veriest Rebel that is.
God calls thee and would change thy condition, and Therefore offers thee his Son. Wilt thou have my Son? Wilt thou yield unto me? Wilt thou be reconciled unto me? Wilt thou come unto me? and this may be preached to the veriest Rebel that is.
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It is the only Word whereby faith is wrought.
It is the only Word whereby faith is wrought.
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It is not by finding such and such things in us beforehand, No, God finds us as bad as bad may be,
It is not by finding such and such things in us beforehand, No, God finds us as bad as bad may be,
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when he proffers Christ unto us. He finds us ugly and filthy, and afterwards washes us, and makes us good.
when he proffers christ unto us. He finds us ugly and filthy, and afterwards washes us, and makes us good.
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It is not because I found this or that good thing in thee, that I give thee interest in my Son, take it not on this ground.
It is not Because I found this or that good thing in thee, that I give thee Interest in my Son, take it not on this ground.
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No, he loved us first, and when we were defiled, he washt us with his own blood, Rev. Now there is a double love of God towards his Creatures. 1. Of Commiseration. 2. Of Complacency.
No, he loved us First, and when we were defiled, he washed us with his own blood, Rev. Now there is a double love of God towards his Creatures. 1. Of Commiseration. 2. Of Complacency.
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That of Commiseration, is a fruit of love which tenders and pities the miserable estate of another.
That of Commiseration, is a fruit of love which tenders and pities the miserable estate of Another.
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But now there is another love of Complacency, which is a likeness between the qualities and manners of persons: for like will to like:
But now there is Another love of Complacency, which is a likeness between the qualities and manners of Persons: for like will to like:
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and this love God never hath but to his Saints after Conversion, when they have his Image instamped in them,
and this love God never hath but to his Saints After Conversion, when they have his Image instamped in them,
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and are reformed in their Understandings and Wills, resembling him in both, then, and not till then bears he this love towards them.
and Are reformed in their Understandings and Wills, resembling him in both, then, and not till then bears he this love towards them.
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Before he loves them with the love of pity:
Before he loves them with the love of pity:
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and so God lov'd the world, that is, with the love of Commiseration, that he sent his only Son, that whosoever believed in him might not perish, but have everlasting life.
and so God loved the world, that is, with the love of Commiseration, that he sent his only Son, that whosoever believed in him might not perish, but have everlasting life.
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Now we come to the point of Acceptation:
Now we come to the point of Acceptation:
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the Word is free, and it requires nothing but what may consist with the freest gift that may be given.
the Word is free, and it requires nothing but what may consist with the Freest gift that may be given.
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Although here be something that a man may startle at. Object. Is there not required a condition of faith, and a condition of obedience?
Although Here be something that a man may startle At. Object. Is there not required a condition of faith, and a condition of Obedience?
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Sol. Neither of these according to our common Understanding, do hinder the fulness and freedom of the Grace of the Gospel.
Sol. Neither of these according to our Common Understanding, do hinder the fullness and freedom of the Grace of the Gospel.
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1. Not Faith, because Faith is such a condition, as requires only an empty hand to receive a gift freely given.
1. Not Faith, Because Faith is such a condition, as requires only an empty hand to receive a gift freely given.
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Now doth that hinder the freeness of the gift, to say, you must take it? Why, this is requisite to the freest gift that can be given.
Now does that hinder the freeness of the gift, to say, you must take it? Why, this is requisite to the Freest gift that can be given.
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If a man would give something to a Begger, if he would not reach out his hand and take it, let him go without it, its a free gift still;
If a man would give something to a Beggar, if he would not reach out his hand and take it, let him go without it, its a free gift still;
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so that the condition of Faith requires nothing, but an empty hand to receive Christ. 2. Obedience hinders it not.
so that the condition of Faith requires nothing, but an empty hand to receive christ. 2. obedience hinders it not.
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I am required, may some say, to be a new man, a new Creature, to lead a new life: I must alter my course:
I am required, may Some say, to be a new man, a new Creature, to led a new life: I must altar my course:
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and is not this a great clog and burthen? and do you account this free? when I must crucifie lusts, mortifie Passions, &c. Is this free when a man must renounce his own Will? Yes;
and is not this a great clog and burden? and do you account this free? when I must crucify Lustiest, mortify Passion, etc. Is this free when a man must renounce his own Will? Yes;
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It is as free as free may be; as I shewed you the last time.
It is as free as free may be; as I showed you the last time.
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The very touching and accepting of Christ implies an abnegation of former sinfulness, and a going off from other courses that are contrary to him.
The very touching and accepting of christ Implies an abnegation of former sinfulness, and a going off from other courses that Are contrary to him.
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If the King give a pardon to a notorious Rebel for Treason, so that now he must live obedient as a Subject, the King need not in regard of himself to have given the pardon;
If the King give a pardon to a notorious Rebel for Treason, so that now he must live obedient as a Subject, the King need not in regard of himself to have given the pardon;
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if he give it, it takes not from its freeness, that he must live like a Subject afterwards;
if he give it, it Takes not from its freeness, that he must live like a Subject afterwards;
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the very acceptance of the pardon implies it. But now to declare Faith, and to open the Mystery thereof. Faith is a great thing: it is our life;
the very acceptance of the pardon Implies it. But now to declare Faith, and to open the Mystery thereof. Faith is a great thing: it is our life;
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our life stands in the practise of it:
our life Stands in the practice of it:
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that as in the offering of Christ for us, there is given him a name above every name, That at the name of Jes•s every knee shall bow :
that as in the offering of christ for us, there is given him a name above every name, That At the name of Jes•s every knee shall bow:
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As, I say, in the purchasing of Redemption, so in the point of acceptation; God hath given unto this poor vertue of faith a name above all names.
As, I say, in the purchasing of Redemption, so in the point of acceptation; God hath given unto this poor virtue of faith a name above all names.
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Faith indeed, as it is a vertue, is poor and mean, and comes far short of love:
Faith indeed, as it is a virtue, is poor and mean, and comes Far short of love:
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and therefore by the Apostle, love is many degrees prefer'd before faith, because love fills the heart,
and Therefore by the Apostle, love is many Degrees preferred before faith, Because love fills the heart,
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and faith is but a bare hand, it lets all things fall, that it may fill it self with Christ.
and faith is but a bore hand, it lets all things fallen, that it may fill it self with christ.
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Its said of the Virgin Mary, That God did respect the low estate of his hand-maid:
Its said of the Virgae Marry, That God did respect the low estate of his handmaid:
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So God respects the low estate of Faith, that nothing is required, but a bare empty hand, which hath nothing to bring with it,
So God respects the low estate of Faith, that nothing is required, but a bore empty hand, which hath nothing to bring with it,
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though it be never so weak, yet if it have a hand to receive, it is NONLATINALPHABET, a like precious faith, that of the poorest Believer, and the greatest Saint.
though it be never so weak, yet if it have a hand to receive, it is, a like precious faith, that of the Poorest Believer, and the greatest Saint.
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Now that we may come unto the point, without any more going backwards.
Now that we may come unto the point, without any more going backwards.
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In the words read, there is the point of faith, and a thing God confirms it withal, a seal:
In the words read, there is the point of faith, and a thing God confirms it withal, a seal:
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In whom also after that you believed, you were sealed. Faith is of it self a thing unsealed:
In whom also After that you believed, you were sealed. Faith is of it self a thing unsealed:
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the sealing with the holy Spirit of Promise is a point beyond faith;
the sealing with the holy Spirit of Promise is a point beyond faith;
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its a point of feeling, and not only of believing of Gods Word, but a sensible feeling of the Spirit:
its a point of feeling, and not only of believing of God's Word, but a sensible feeling of the Spirit:
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a believing in my soul, accompanied with joy unspeakable, and full of glory: of which sealing we shall speak more hereafter. Observe for the first.
a believing in my soul, accompanied with joy unspeakable, and full of glory: of which sealing we shall speak more hereafter. Observe for the First.
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1. The Object of it, In whom you trusted. We speak of Faith now as it justifies, as it apprehends Christ for its Object:
1. The Object of it, In whom you trusted. We speak of Faith now as it Justifies, as it apprehends christ for its Object:
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for otherwise Faith hath as large an Extent as all Gods Word. Faith hath a hand to receive, whatsoever God hath a mouth to speak.
for otherwise Faith hath as large an Extent as all God's Word. Faith hath a hand to receive, whatsoever God hath a Mouth to speak.
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What is the Object? He in whom you trusted.
What is the Object? He in whom you trusted.
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It is a wonder to see how many are deceived, who make the forgiveness of sins to be the proper Object of faith.
It is a wonder to see how many Are deceived, who make the forgiveness of Sins to be the proper Object of faith.
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A man may call as long as he lives for forgiveness of sins, yet unless there be the first Act to lay hold on Christ, in vain doth he expect forgiveness of sins.
A man may call as long as he lives for forgiveness of Sins, yet unless there be the First Act to lay hold on christ, in vain does he expect forgiveness of Sins.
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Untill thou dost accept Christ for thy King and Saviour, thou hast no promise. We are never Children of the Promise till we are found in him.
Until thou dost accept christ for thy King and Saviour, thou hast no promise. We Are never Children of the Promise till we Are found in him.
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The proper and immediate Object of Faith is, first Christ, and then God the Father by him:
The proper and immediate Object of Faith is, First christ, and then God the Father by him:
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for Faith must have Christ for its Object. I must believe in none else but God, in, and through Christ.
for Faith must have christ for its Object. I must believe in none Else but God, in, and through christ.
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Now that this is so, we may see in that famous place. 1 Pet. 1.21.
Now that this is so, we may see in that famous place. 1 Pet. 1.21.
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When he had spoken of the precious blood of Christ, the Lamb without blemish, he goes on,
When he had spoken of the precious blood of christ, the Lamb without blemish, he Goes on,
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and shews, that he was manifested in those last times, for you, who by him do believe in God, that raised up Christ from the dead,
and shows, that he was manifested in those last times, for you, who by him do believe in God, that raised up christ from the dead,
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and gave him glory, that your faith and hope might be in God.
and gave him glory, that your faith and hope might be in God.
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There is no true believing in God the Father, but by the Son. The proper Object of Hope and Faith is God,
There is no true believing in God the Father, but by the Son. The proper Object of Hope and Faith is God,
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and he that doth believe, or hope, or trust in any thing else, there is Idolatry in it;
and he that does believe, or hope, or trust in any thing Else, there is Idolatry in it;
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we believe in God by him: so that the primary Object of Faith is Christ. Gal. 3.26. Ye are all the Children of God by Faith in Jesus Christ.
we believe in God by him: so that the primary Object of Faith is christ. Gal. 3.26. You Are all the Children of God by Faith in jesus christ.
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What's my Faith then? If thou wilt be the Child of God, receive, hold Christ Jesus, accept him for thy Saviour, and for thy Lord:
What's my Faith then? If thou wilt be the Child of God, receive, hold christ jesus, accept him for thy Saviour, and for thy Lord:
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He is the proper Object of thy Faith.
He is the proper Object of thy Faith.
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Again, you must have Christ Jesus, and him crucified, that should be the highest knowledge in our account, To know Christ, and him crucified, and by it to accept him.
Again, you must have christ jesus, and him Crucified, that should be the highest knowledge in our account, To know christ, and him Crucified, and by it to accept him.
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Hereupon the Apostle to the Romans, when he speaks of faith, makes the Object of it Christ, and Christ crucified. Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood;
Hereupon the Apostle to the Roman, when he speaks of faith, makes the Object of it christ, and christ Crucified. Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood;
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to declare his Righteousness for the remission of sins that are past, through the forbearance of God.
to declare his Righteousness for the remission of Sins that Are past, through the forbearance of God.
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Whatsoever then thou findest in Christ, is an Object of thy Faith.
Whatsoever then thou Findest in christ, is an Object of thy Faith.
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John 6. The point is, He who eats my flesh, and drinks my blood, that is, he who receiveth me,
John 6. The point is, He who eats my Flesh, and drinks my blood, that is, he who receives me,
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and makes me as his meat and drink, shall be partaker of me. Compare this, Rom. 3.25. with Rom. 5.9. for its worth comparing.
and makes me as his meat and drink, shall be partaker of me. Compare this, Rom. 3.25. with Rom. 5.9. for its worth comparing.
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We are said to be justified by his blood, Rom. 5.9. By faith in his blood, Rom. 3.25.
We Are said to be justified by his blood, Rom. 5.9. By faith in his blood, Rom. 3.25.
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Now both these come to one, and they resolve the point, and clear the Question,
Now both these come to one, and they resolve the point, and clear the Question,
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whether Faith in it self as a Vertue doth justifie, or in respect of its Object? surely its in respect of the Object.
whither Faith in it self as a Virtue does justify, or in respect of its Object? surely its in respect of the Object.
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You that have skill in Phylosophy, know, that heat if considered as a quality, its effects are not so great;
You that have skill in Philosophy, know, that heat if considered as a quality, its effects Are not so great;
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but considered as an instrument, it transcends the sphere of its own activity; it doth wonders;
but considered as an Instrument, it transcends the sphere of its own activity; it does wonders;
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for its the principle of generation, and many other strange effects. So here take faith as a Vertue, and its far short of love:
for its the principle of generation, and many other strange effects. So Here take faith as a Virtue, and its Far short of love:
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but consider it as an instrument whereby Christ is applyed, and it transcends, it works wonders beyond its proper sphere:
but Consider it as an Instrument whereby christ is applied, and it transcends, it works wonders beyond its proper sphere:
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for the meanest thing it layes hold on, is the Son of God.
for the Meanest thing it lays hold on, is the Son of God.
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He that hath the Son, hath life, &c. Some would think this an hard kind of speech,
He that hath the Son, hath life, etc. some would think this an hard kind of speech,
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when we are justified by faith, we are justified by Christ, apprehended by faith: and yet that place is cleer to be justified by his blood:
when we Are justified by faith, we Are justified by christ, apprehended by faith: and yet that place is clear to be justified by his blood:
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and faith in his blood becomes one faith. As if a man should say, I was cured by going to the Bath: so faith comes unto me; faith is the legs.
and faith in his blood becomes one faith. As if a man should say, I was cured by going to the Bath: so faith comes unto me; faith is the legs.
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A man is not said properly to be cured by going to the Bath, nor justified by coming to Christ by the legs of faith:
A man is not said properly to be cured by going to the Bath, nor justified by coming to christ by the legs of faith:
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but the applying of the Bath, the coming to Christ, and applying his vertue, to make him the Object of my faith, this is the way to be justified.
but the applying of the Bath, the coming to christ, and applying his virtue, to make him the Object of my faith, this is the Way to be justified.
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As it is not the makeing and preparing of a plaister that cures, but the applying it;
As it is not the making and preparing of a plaster that cures, but the applying it;
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so that this concludes this point, that the true Object of faith is Christ crucified, and God the Father in, and by him.
so that this concludes this point, that the true Object of faith is christ Crucified, and God the Father in, and by him.
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Here then is the point, thou must not look for any comfort in faith, till thou hast Christ;
Here then is the point, thou must not look for any Comfort in faith, till thou hast christ;
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and to think thou shalt ever have any benefit by God till thou hast Christ, thou deceivest thy self.
and to think thou shalt ever have any benefit by God till thou hast christ, thou deceivest thy self.
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It is impossible for a man to receive nourishment by his bread and drink, till he partake of it in the substance:
It is impossible for a man to receive nourishment by his bred and drink, till he partake of it in the substance:
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so thou must partake of Christ before thou canst receive any nourishment by him.
so thou must partake of christ before thou Canst receive any nourishment by him.
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Christ saith not thou must have forgiveness of sins, or thou must have my Fathers favour,
christ Says not thou must have forgiveness of Sins, or thou must have my Father's favour,
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but take my body and blood, take me crucified. Buy the field, and the treasure is thine:
but take my body and blood, take me Crucified. Buy the field, and the treasure is thine:
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but thou hast nothing to do with the treasure, till thou gettest the field.
but thou hast nothing to do with the treasure, till thou gettest the field.
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This is preferment enough, to have the Lords Promise to Abraham, I am thy exceeding great reward:
This is preferment enough, to have the lords Promise to Abraham, I am thy exceeding great reward:
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I am my wel-beloveds, and my wel-beloved is mine. There is a spiritual match betwixt Christ and thee:
I am my well-beloveds, and my well-beloved is mine. There is a spiritual match betwixt christ and thee:
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there are many who are matcht with Christ, and yet know not how rich they are:
there Are many who Are matched with christ, and yet know not how rich they Are:
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when a man reckons of what he shall get by Christ only, when all his thoughts are on that, he marrieth the portion, and not the man:
when a man reckons of what he shall get by christ only, when all his thoughts Are on that, he Marrieth the portion, and not the man:
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thou must set thy love on Christs person, and then having him, all that he hath is thine:
thou must Set thy love on Christ person, and then having him, all that he hath is thine:
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how rich Christ is, so rich art thou: he must first be thine. He that hath the Son hath life, but the Son must first be had.
how rich christ is, so rich art thou: he must First be thine. He that hath the Son hath life, but the Son must First be had.
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Is there any now in this congregation who is so hard-hearted, as to refuse such a gift as this? When God shall give thee his Son,
Is there any now in this congregation who is so hardhearted, as to refuse such a gift as this? When God shall give thee his Son,
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if thou wilt take him, is there any so prophane, as with Esau to sell his birth, &c. to pursue the poor pedling things of this life,
if thou wilt take him, is there any so profane, as with Esau to fell his birth, etc. to pursue the poor peddling things of this life,
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and refuse salvation, so high a gift? A gift which is not given to Angels, they think it an honour to wait at the Lords Table:
and refuse salvation, so high a gift? A gift which is not given to Angels, they think it an honour to wait At the lords Table:
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they have not this precious food given to them; they never taste it;
they have not this precious food given to them; they never taste it;
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and therefore many Christians on serious consideration would not change their estate for the estate of Angels.
and Therefore many Christians on serious consideration would not change their estate for the estate of Angels.
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Why? because hereby Christ is my husband, I am wedded to him, he is bone of my bone,
Why? Because hereby christ is my husband, I am wedded to him, he is bone of my bone,
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and flesh of my flesh, which the Angels are not capable of. Our nature is advanced above the Angelical nature:
and Flesh of my Flesh, which the Angels Are not capable of. Our nature is advanced above the Angelical nature:
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for we shall sit and judge the world with Christ, judge the twelve Tribes of Israel:
for we shall fit and judge the world with christ, judge the twelve Tribes of Israel:
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And what an high preferment is this? Nay, observe this, and take it for a Rule.
And what an high preferment is this? Nay, observe this, and take it for a Rule.
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Never beg of God pardon for thy sins, till thou hast done this one thing, namely, accepted of Christ from Gods hands.
Never beg of God pardon for thy Sins, till thou hast done this one thing, namely, accepted of christ from God's hands.
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For thou never canst confidently ask any thing till thou hast him: For all the Promises of God are in him, yea, and Amen.
For thou never Canst confidently ask any thing till thou hast him: For all the Promises of God Are in him, yea, and Amen.
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This may serve for the Object of faith: to shew that the primary Object, is Christ crucified, and God by him. We come now to declare;
This may serve for the Object of faith: to show that the primary Object, is christ Crucified, and God by him. We come now to declare;
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2. The Acts of faith what they are, and there is some intricacy in that too:
2. The Acts of faith what they Are, and there is Some intricacy in that too:
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There is much ado made in what part and power of the soul faith is: We must not proportionate the Act of faith according to our own fancy.
There is much ado made in what part and power of the soul faith is: We must not proportionate the Act of faith according to our own fancy.
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For its no faith, but as it hath relation to the Word: now look, how is the Word presented.
For its no faith, but as it hath Relation to the Word: now look, how is the Word presented.
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After you heard the Word of Truth, the Gospel of your salvation. Now the Word is presented under a double respect.
After you herd the Word of Truth, the Gospel of your salvation. Now the Word is presented under a double respect.
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1. Its presented Sub ratione veri; After you had heard the Word of Truth ; and there comes in the Understanding.
1. Its presented Sub ratione very; After you had herd the Word of Truth; and there comes in the Understanding.
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2. Then Sub ratione boni, as a good word, that so we should lay hold on it,
2. Then Sub ratione boni, as a good word, that so we should lay hold on it,
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and here comes in the Will. For the Will, we say, challenges that which is good for its Object:
and Here comes in the Will. For the Will, we say, challenges that which is good for its Object:
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Now the Gospel of salvation is a good Word, its glad tidings worthy of all acceptation, that Christ Jesus came into the world to save sinners.
Now the Gospel of salvation is a good Word, its glad tidings worthy of all acceptation, that christ jesus Come into the world to save Sinners.
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And now as the Word is presented as a good Word, so must my Act of faith be answerable unto it. See in Heb. 11.13. The act of faith answering hereto, These all died in faith, not having received the Promises.
And now as the Word is presented as a good Word, so must my Act of faith be answerable unto it. See in Hebrew 11.13. The act of faith answering hereto, These all died in faith, not having received the Promises.
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What did their faith to them? It made them see the Promises a far off,
What did their faith to them? It made them see the Promises a Far off,
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and they were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims in the earth.
and they were persuaded of them, and embraced them, and confessed that they were Strangers and pilgrim's in the earth.
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So that by comparing place with place, it appears that first this Gospel was presented as the Word of Truth, they were perswaded of it.
So that by comparing place with place, it appears that First this Gospel was presented as the Word of Truth, they were persuaded of it.
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It is the first Act of Faith, to perswade men of the truth of the Word:
It is the First Act of Faith, to persuade men of the truth of the Word:
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and then as it is a good word, they embraced it: these are the two arms of faith:
and then as it is a good word, they embraced it: these Are the two arms of faith:
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as true, it perswades me, as good, I embrace it.
as true, it persuades me, as good, I embrace it.
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We must not now be too curious in bringing in Philosophical Disputes, whether one Vertue may proceed from two faculties;
We must not now be too curious in bringing in Philosophical Disputes, whither one Virtue may proceed from two faculties;
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whether Faith may proceed from the Understanding and the Will. The truth is, these things are not yet agreed upon;
whither Faith may proceed from the Understanding and the Will. The truth is, these things Are not yet agreed upon;
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and shall we trouble our selves with things not yet decided in the schools, as,
and shall we trouble our selves with things not yet decided in the Schools, as,
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whether the practical Understanding and the Will be distinct faculties or no? The Word of God requires that I should believe with my whole heart. Act. 8.37. As Philip told the Eunuch, if thou believest with all thy heart, thou mayest: If with the heart:
whither the practical Understanding and the Will be distinct faculties or no? The Word of God requires that I should believe with my Whole heart. Act. 8.37. As Philip told the Eunuch, if thou Believest with all thy heart, thou Mayest: If with the heart:
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but with what faculties may you say? Why, I tell thee, believe with thy whole heart: and what!
but with what faculties may you say? Why, I tell thee, believe with thy Whole heart: and what!
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shall I peece and devide the heart, when the whole is required? Now to come to these two:
shall I piece and divide the heart, when the Whole is required? Now to come to these two:
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The Word is presented, 1. As a true Word. 2. Then as a good Word; a word like Gospel, like salvation.
The Word is presented, 1. As a true Word. 2. Then as a good Word; a word like Gospel, like salvation.
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1. As a true Word. And the Act of faith answering thereto, is called in Scripture NONLATINALPHABET.
1. As a true Word. And the Act of faith answering thereto, is called in Scripture.
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and NONLATINALPHABET, Knowledge and Acknowledgement, 1 Titus 1. 1 Peter 3. 1 Knowledge, that's a thing requisite:
and, Knowledge and Acknowledgement, 1 Titus 1. 1 Peter 3. 1 Knowledge, that's a thing requisite:
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Why? because if there be a Remedy able to cure a mans disease:
Why? Because if there be a Remedy able to cure a men disease:
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if he do not know it, what is he the better for it? Knowledge is so essential unto Faith, that without it there can be no faith. In John 17.3. the terms are confounded, the one put for the other:
if he do not know it, what is he the better for it? Knowledge is so essential unto Faith, that without it there can be no faith. In John 17.3. the terms Are confounded, the one put for the other:
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This is life eternal, to know thee to be the true God, and whom, &c. to know thee, that is, to believe in thee, because knowledge is so essential to belief,
This is life Eternal, to know thee to be the true God, and whom, etc. to know thee, that is, to believe in thee, Because knowledge is so essential to belief,
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as one cannot be without the other: thou canst not believe what thou hast never heard of:
as one cannot be without the other: thou Canst not believe what thou hast never herd of:
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I know, saith Job, that my Redeemer liveth, that is, I believe he liveth :
I know, Says Job, that my Redeemer lives, that is, I believe he lives:
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and hereupon its said in Isa. 53. By his knowledge shall my righteous servant justifie many:
and hereupon its said in Isaiah 53. By his knowledge shall my righteous servant justify many:
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Knowledge is an Act primarily requisite to Faith? to be justified by his knowledge, is to be justified by faith in his blood;
Knowledge is an Act primarily requisite to Faith? to be justified by his knowledge, is to be justified by faith in his blood;
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this then is the first thing, that I know it to be as true as Gospel: then comes the acknowledgement. 2. The Acknowledgement. Joh. 6.69. We know, and are assured that thou art that Christ. This is an assurance:
this then is the First thing, that I know it to be as true as Gospel: then comes the acknowledgement. 2. The Acknowledgement. John 6.69. We know, and Are assured that thou art that christ. This is an assurance:
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I say, not the assurance of my salvation: for that is another kind of thing:
I say, not the assurance of my salvation: for that is Another kind of thing:
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but an assurance that God will keep touch with me, will not delude me, but that if I take his Son, I shall have life; I shall have his favour.
but an assurance that God will keep touch with me, will not delude me, but that if I take his Son, I shall have life; I shall have his favour.
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When God illuminates me, I find all things in him, when I have him, I am made.
When God illuminates me, I find all things in him, when I have him, I am made.
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When the Understanding clearly apprehends this, then comes the next word, it is the Gospel of salvation, there being a knowing and acknowledging the Act of the Understanding:
When the Understanding clearly apprehends this, then comes the next word, it is the Gospel of salvation, there being a knowing and acknowledging the Act of the Understanding:
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then comes the Will, and it being, 2. Propounded as a good word, then follows, 1. Acceptation. 2. Affiance.
then comes the Will, and it being, 2. Propounded as a good word, then follows, 1. Acceptation. 2. Affiance.
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1. Acceptation, which receives Christ. 1 John 12. As many as received him, to them he gave power to become the sons of God,
1. Acceptation, which receives christ. 1 John 12. As many as received him, to them he gave power to become the Sons of God,
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even to as many as believed on his name. Then a man resolves, I will take God on his word, and thereupon follows.
even to as many as believed on his name. Then a man resolves, I will take God on his word, and thereupon follows.
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A resting or relying on God, which is a proper act of faith. I need no other place then Rom. 10.13. Whosoever shall call on the name of the Lord shall be saved:
A resting or relying on God, which is a proper act of faith. I need no other place then Rom. 10.13. Whosoever shall call on the name of the Lord shall be saved:
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But how shall they call on him on whom they have not believed? that is, on whom they have not reposed their confidence.
But how shall they call on him on whom they have not believed? that is, on whom they have not reposed their confidence.
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Mark the •postle, How shall they call on him, on whom they have not believed? That Faith which was in the antecedent must be in the conclusion:
Mark the •postle, How shall they call on him, on whom they have not believed? That Faith which was in the antecedent must be in the conclusion:
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therefore our faith is a relying on God: and so in this place this trust is made the same with faith;
Therefore our faith is a relying on God: and so in this place this trust is made the same with faith;
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as it is in the Text, in whom you trusted, after you had received the word of Truth:
as it is in the Text, in whom you trusted, After you had received the word of Truth:
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for our trust and belief there is the self-same word, — Nimium ne crede colori: this ( Credo ) is to have a great confidence in fleeting and fading things;
for our trust and belief there is the selfsame word, — Nimium ne crede colori: this (Credo) is to have a great confidence in fleeting and fading things;
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and so it is in justifying faith.
and so it is in justifying faith.
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If I have a knowledge of God, and acknowledgement of him, and from my knowing, my will is conformed to accept Christ;
If I have a knowledge of God, and acknowledgement of him, and from my knowing, my will is conformed to accept christ;
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and if when I have accepted him, I will not part from him; this is faith, and if thou hast this faith, thou wilt never perish:
and if when I have accepted him, I will not part from him; this is faith, and if thou hast this faith, thou wilt never perish:
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suppose thou never hadst one day of comfort all thy life long, yet my life for thine thou art saved.
suppose thou never Hadst one day of Comfort all thy life long, yet my life for thine thou art saved.
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Perhaps by reason of thy ignorance thou hast no feeling, yet if thou consent, thou art justified;
Perhaps by reason of thy ignorance thou hast no feeling, yet if thou consent, thou art justified;
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its the consent makes the match.
its the consent makes the match.
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If thou consent to the Father, and take Christ the Son, know it, or know it not, thou hast him;
If thou consent to the Father, and take christ the Son, know it, or know it not, thou hast him;
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though thou knowest not whether thy sins are forgiven;
though thou Knowest not whither thy Sins Are forgiven;
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yet as long as thou keepest thy hold, all the Devils temptations shall never drive thee from him:
yet as long as thou Keepest thy hold, all the Devils temptations shall never drive thee from him:
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thou art justified, and in a safe case, though ignorance and other things in thee cause thee not to feel it,
thou art justified, and in a safe case, though ignorance and other things in thee cause thee not to feel it,
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if thou layest hold on him for his sake, thou art apprehended. Object. Now then this is an easie matter, you will say.
if thou layest hold on him for his sake, thou art apprehended. Object. Now then this is an easy matter, you will say.
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Sol. Not so easie a matter as you guess it to be.
Sol. Not so easy a matter as you guess it to be.
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It were easie indeed, were there nothing but saying the word to make man and wife;
It were easy indeed, were there nothing but saying the word to make man and wife;
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there are terms and conditions to be agreed upon. God casts not his Son away, he looks there shall be conditions on thy side;
there Are terms and conditions to be agreed upon. God Cast not his Son away, he looks there shall be conditions on thy side;
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he must be thy King and Head, if thou wilt have him to be thy husband.
he must be thy King and Head, if thou wilt have him to be thy husband.
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But what shall I get by him, then saith the wife? Get? there is no end of thy getting.
But what shall I get by him, then Says the wife? Get? there is no end of thy getting.
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All is thine, Paul, Apollos, Cephas, Life, &c. Thou art Christs, and Christ is Gods. Every man will take Christ thus for the better:
All is thine, Paul, Apollos, Cephas, Life, etc. Thou art Christ, and christ is God's Every man will take christ thus for the better:
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but there's somewhat else in the match. If thou wilt have him, thou must take him for better, for worse, for richer, for poorer.
but there's somewhat Else in the match. If thou wilt have him, thou must take him for better, for Worse, for Richer, for Poorer.
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Indeed there are precious things provided for you. Its your Fathers good pleasure to give you the Kingdom ;
Indeed there Are precious things provided for you. Its your Father's good pleasure to give you the Kingdom;
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you shall be Heirs with Christ, but for the present, while you are in the Church Militant, you must take up your Cross;
you shall be Heirs with christ, but for the present, while you Are in the Church Militant, you must take up your Cross;
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you must not look for great things in this world:
you must not look for great things in this world:
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In this world you must have tribulation, you must deny your selves, and your own Wills.
In this world you must have tribulation, you must deny your selves, and your own Wills.
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What? would you have Christ the wife, and you the husband? No, If you think so, you mistake the match.
What? would you have christ the wife, and you the husband? No, If you think so, you mistake the match.
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Christ must be the Husband and the Head;
christ must be the Husband and the Head;
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and as the wife promises to obey her husband, to stick to her husband in sickness and in health, and to forsake all others;
and as the wife promises to obey her husband, to stick to her husband in sickness and in health, and to forsake all Others;
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so Christ asketh, wilt thou have me? if thou wilt, thou must take me on these terms, thou must take my Cross with me, thou must deny thine own Will,
so christ asks, wilt thou have me? if thou wilt, thou must take me on these terms, thou must take my Cross with me, thou must deny thine own Will,
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yea, it may be thine own life also.
yea, it may be thine own life also.
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Let a Christian consider all these things, these are the words, and these are the benefits and then compare them together,
Let a Christian Consider all these things, these Are the words, and these Are the benefits and then compare them together,
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& then if he can say, I will have Christ how•ver, for I shall be a saver by him, I'le take him with•ll faults,
& then if he can say, I will have christ how•ver, for I shall be a saver by him, I'll take him with•ll Faults,
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& I know I shall make a good bargain, therefore I will have him on any terms come what will;
& I know I shall make a good bargain, Therefore I will have him on any terms come what will;
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when a man can have his will so perpendicularly bent on Christ, that he will have him,
when a man can have his will so perpendicularly bent on christ, that he will have him,
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though he leave his skin behind him, there's a true acceptation of him. We must not here distinguish with the Schools about Velleities, a general wishing and woulding, and true desires after Christ: Wishers and Woulders never thrive;
though he leave his skin behind him, there's a true acceptation of him. We must not Here distinguish with the Schools about Voluntaries, a general wishing and woulding, and true Desires After christ: Wishers and Woulders never thrive;
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but there must be a resolution to follow Christ through thick and thin, never to part with him:
but there must be a resolution to follow christ through thick and thin, never to part with him:
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a direct Will is here required. And therefore Christ bids us consider before — hand what it will cost us.
a Direct Will is Here required. And Therefore christ bids us Consider before — hand what it will cost us.
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If any man come to me, and hate not Father and mother, wife and children, and his own life also, he cannot be my Disciple.
If any man come to me, and hate not Father and mother, wife and children, and his own life also, he cannot be my Disciple.
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Do not think that our Saviour here would discourage men from love.
Do not think that our Saviour Here would discourage men from love.
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Doth the God of love teach us hatred? The phrase in the Hebrew is loving less,
Does the God of love teach us hatred? The phrase in the Hebrew is loving less,
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as it is said, Jacob have I loved, and Esau have I hated ; that is, loved less.
as it is said, Jacob have I loved, and Esau have I hated; that is, loved less.
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If a man hath two wives, one beloved, and the other hated, and they have born Children, both the beloved and the hated.
If a man hath two wives, one Beloved, and the other hated, and they have born Children, both the Beloved and the hated.
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By hated is not meant, that the man hated one wife, but less loved her then the other;
By hated is not meant, that the man hated one wife, but less loved her then the other;
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so if any man come to me, and hate not father and mother, and that is,
so if any man come to me, and hate not father and mother, and that is,
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if he love not all less then me; and that it is so, we may see it expounded by our Saviour. Mat. 10.37. He that loveth father or mother more then me is not worthy of me. There Christ expounds it.
if he love not all less then me; and that it is so, we may see it expounded by our Saviour. Mathew 10.37. He that loves father or mother more then me is not worthy of me. There christ expounds it.
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He that will follow Christ in calm weather and not in a storm, is not worthy of him. Luke 14.28.
He that will follow christ in Cam weather and not in a storm, is not worthy of him. Lycia 14.28.
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Which of you intending to build a Tower, sitte•• not down first, and counteth the cost,
Which of you intending to built a Tower, sitte•• not down First, and counteth the cost,
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whether he have sufficient to finish it? What is that to the purpose? See verse 33. So likewise w•osoever he be of you, that forsaketh not all that he hath, cannot be my Disciple.
whither he have sufficient to finish it? What is that to the purpose? See verse 33. So likewise w•osoever he be of you, that Forsaketh not all that he hath, cannot be my Disciple.
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Its a small matter to begin to be a Christian, unless you consider what it will cost you.
Its a small matter to begin to be a Christian, unless you Consider what it will cost you.
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Do you t•••k it a small matter to be the Kings son ? think not on so great a business without consideration what it will cost you.
Do you t•••k it a small matter to be the Kings son? think not on so great a business without consideration what it will cost you.
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It will be the denying of your own wills. You must be content to follow naked Christ nakedly:
It will be the denying of your own wills. You must be content to follow naked christ nakedly:
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follow him in his persecution and tribulation, in his death and suffering, if thou wilt be conformable to him in glory.
follow him in his persecution and tribulation, in his death and suffering, if thou wilt be conformable to him in glory.
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When this case comes, it makes many draw back, as the rich man in the Gospel,
When this case comes, it makes many draw back, as the rich man in the Gospel,
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when he must forsake all, he drew back. When troubles arise, many are offended; so when it comes to a point of parting, they go back.
when he must forsake all, he drew back. When Troubles arise, many Are offended; so when it comes to a point of parting, they go back.
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Now we come to speak one word of the sealing in the Text. After that ye believed, ye were sealed with the holy Spirit of Promise.
Now we come to speak one word of the sealing in the Text. After that you believed, you were sealed with the holy Spirit of Promise.
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This sealing, which is a point of feeling is a distinct thing of it self from faith; no part of faith.
This sealing, which is a point of feeling is a distinct thing of it self from faith; no part of faith.
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If I have faith, I am sure of life, though I never have the other: these are two seals.
If I have faith, I am sure of life, though I never have the other: these Are two Seals.
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VVe put to our seals to the counter-part that is drawn betwixt God and us.
We put to our Seals to the counterpart that is drawn betwixt God and us.
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The first seal is our faith. I have nothing but Gods VVord, and indeed I have no feeling,
The First seal is our faith. I have nothing but God's Word, and indeed I have no feeling,
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yet I venture my salvation, and trust God upon his bare VVord. I will pawn all upon it:
yet I venture my salvation, and trust God upon his bore Word. I will pawn all upon it:
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He that believeth, saith John, hath set to his seal that God is true.
He that Believeth, Says John, hath Set to his seal that God is true.
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If men doubt, and trust God no further then they see him, it is not faith.
If men doubt, and trust God no further then they see him, it is not faith.
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But when God gives me a good word, though I am in as much distress as ever,
But when God gives me a good word, though I am in as much distress as ever,
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yet I trust, though it be contrary to all sense, or outward seeming, yet I put to my seal, and trust him still. Then comes Gods counter-part.
yet I trust, though it be contrary to all sense, or outward seeming, yet I put to my seal, and trust him still. Then comes God's counterpart.
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God being thus honoured, that I believe his Word, though contrary to all sense and feeling, even his bare Word;
God being thus honoured, that I believe his Word, though contrary to all sense and feeling, even his bore Word;
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then God sets to his seal, and now the Word comes to particularizing.
then God sets to his seal, and now the Word comes to particularizing.
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Before it was in general, now it comes and singles out a man, Say thou unto my soul, that I am thy salvation, Psalm 35.3. that is, as I did apply the generality of Gods Word unto mine own case to bear me up against sense and feeling:
Before it was in general, now it comes and singles out a man, Say thou unto my soul, that I am thy salvation, Psalm 35.3. that is, as I did apply the generality of God's Word unto mine own case to bear me up against sense and feeling:
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then comes the Spirit of God, and not only delivers generalities, but saith unto my soul, I am thy salvation. This is called in Scripture a manifestation,
then comes the Spirit of God, and not only delivers Generalities, but Says unto my soul, I am thy salvation. This is called in Scripture a manifestation,
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when God manifests himself unto us; as in Isa. 60.16. Thou shalt suck the milk of the Gentiles, and shalt suck the brest of Kings,
when God manifests himself unto us; as in Isaiah 60.16. Thou shalt suck the milk of the Gentiles, and shalt suck the breast of Kings,
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and thou shalt know that I the Lord am thy Saviour and thy Redeemer, &c. that is,
and thou shalt know that I the Lord am thy Saviour and thy Redeemer, etc. that is,
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when we have made particular application by Faith, God will put to his seal, that I shall know that God is my strength and my salvation: I shall know it. John 14.21. He that loveth me shall be loved of my Father, and I will manifest my self unto him.
when we have made particular application by Faith, God will put to his seal, that I shall know that God is my strength and my salvation: I shall know it. John 14.21. He that loves me shall be loved of my Father, and I will manifest my self unto him.
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Christ comes and drawes the Curtains, and looks on with the gracio•s aspect of his blessed countenance.
christ comes and draws the Curtains, and looks on with the gracio•s aspect of his blessed countenance.
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When this comes, it cheers the heart, and then there are secret love-tokens pass betwixt Christ and his beloved. Rev. 2.17.
When this comes, it cheers the heart, and then there Are secret love-tokens pass betwixt christ and his Beloved. Rev. 2.17.
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To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone,
To him that Overcometh will I give to eat of the hidden Manna, and will give him a white stone,
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and in the stone a new name written, which no man knows, save he that receives it, that is, there is a particular intimation that I shall know of my self more then any other;
and in the stone a new name written, which no man knows, save he that receives it, that is, there is a particular intimation that I shall know of my self more then any other;
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more then all the world besides. Its such a joy as the stranger is not made Partaker of:
more then all the world beside. Its such a joy as the stranger is not made Partaker of:
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such joy as is glorious and unspeakable; such peace as passeth all understanding. One minute of such joy overcomes all the joy in the world besides.
such joy as is glorious and unspeakable; such peace as passes all understanding. One minute of such joy overcomes all the joy in the world beside.
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Now consider, sure there is such a thing as this joy, or else do you think the Scripture would talk of it,
Now Consider, sure there is such a thing as this joy, or Else do you think the Scripture would talk of it,
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and of the Comforter, the Holy Ghost, by whom we know the things that are given us of God.
and of the Comforter, the Holy Ghost, by whom we know the things that Are given us of God.
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There is a generation in the world that hath this joy, though you that know it not, do not,
There is a generation in the world that hath this joy, though you that know it not, do not,
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nor cannot believe it, there is a righteous generation that have it;
nor cannot believe it, there is a righteous generation that have it;
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and why dost thou not try to get it? do as they do, and thou mayst obtain it likewise.
and why dost thou not try to get it? do as they do, and thou Mayest obtain it likewise.
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The secrets of the Lord are revealed to them that fear him: These are hidden comforts;
The secrets of the Lord Are revealed to them that Fear him: These Are hidden comforts;
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do you think God will give this joy to those that care not for him? No, The way is to seek God,
do you think God will give this joy to those that care not for him? No, The Way is to seek God,
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and to labour to fear him. The secrets of the Lord are revealed to such, and such, only as fear him ;
and to labour to Fear him. The secrets of the Lord Are revealed to such, and such, only as Fear him;
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do as they do, and follow their example, and thou mayst have it likewise. Object. Many have serv'd Christ long, and have not found it. Sol. Its long of themselves;
do as they do, and follow their Exampl, and thou Mayest have it likewise. Object. Many have served christ long, and have not found it. Sol. Its long of themselves;
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you are straightned in your own bowels, or else, Open your mouths wide, and God will fill them.
you Are straightened in your own bowels, or Else, Open your mouths wide, and God will fill them.
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No wonder that we are so barren of these comforts, when we be straitned in our selves.
No wonder that we Are so barren of these comforts, when we be straitened in our selves.
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There is a thing wondrously wanting amongst us, and that is Meditation. If we could give our selves to it,
There is a thing wondrously wanting among us, and that is Meditation. If we could give our selves to it,
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and go up with Moses to the Mount to confer with God, and seriously think of the price of Christs death,
and go up with Moses to the Mount to confer with God, and seriously think of the price of Christ death,
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and of the joyes of heaven, and the Priviledges of a Christian;
and of the Joys of heaven, and the Privileges of a Christian;
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if we could frequently meditate on these, we should have these sealing days every day, at lest oftner.
if we could frequently meditate on these, we should have these sealing days every day, At lest oftener.
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This hath need to be much pressed upon us; the neglect of this makes lean souls.
This hath need to be much pressed upon us; the neglect of this makes lean Souls.
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He that is frequent in that, hath these sealing days often.
He that is frequent in that, hath these sealing days often.
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Couldst thou have a parle with God in private, and have thy heart rejoyce with the comforts of another day,
Couldst thou have a parley with God in private, and have thy heart rejoice with the comforts of Another day,
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even whilst thou art thinking of these things, Christ would be in the midst of thee.
even while thou art thinking of these things, christ would be in the midst of thee.
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Many of the Saints of God have but little of this, because they spend but few hours in Meditation.
Many of the Saints of God have but little of this, Because they spend but few hours in Meditation.
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And thus as this hour would give leave, have we proceeded in this point. FINIS.
And thus as this hour would give leave, have we proceeded in this point. FINIS.
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1 COR. 11.29.
1 COR. 11.29.
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For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not discerning the Lords body.
For he that Eateth and Drinketh unworthily, Eateth and Drinketh Damnation to himself, not discerning the lords body.
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I Have heretofore declared unto you the ground of our salvation, and have represented unto you,
I Have heretofore declared unto you the ground of our salvation, and have represented unto you,
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first, Christ offered for us, and secondly, Christ offered to us. Now it hath pleased Almighty God, not only to teach us this by his Word;
First, christ offered for us, and secondly, christ offered to us. Now it hath pleased Almighty God, not only to teach us this by his Word;
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but because we are slow of heart to believe, and conceive the things we heare, it pleases his glorious Wisdom to add to his Word his Sacraments, that so what we have heard with our ears, we may see with our eyes, being represented by signs.
but Because we Are slow of heart to believe, and conceive the things we hear, it Pleases his glorious Wisdom to add to his Word his Sacraments, that so what we have herd with our ears, we may see with our eyes, being represented by Signs.
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There is a visible voice whereby God speaks to the eyes: and therefore we find in Exod. 4.8.
There is a visible voice whereby God speaks to the eyes: and Therefore we find in Exod 4.8.
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God bids Moses that he should use signs, saying, It shall come to pass, if they will not believe thee,
God bids Moses that he should use Signs, saying, It shall come to pass, if they will not believe thee,
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neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
neither harken to the voice of the First Signen, that they will believe the voice of the latter Signen.
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Signs you know are the Object of the eye, and yet see, they have it as it were a visible voice, which speaks to the eye.
Signs you know Are the Object of the eye, and yet see, they have it as it were a visible voice, which speaks to the eye.
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Now God is pleased to give us these signs for the helping.
Now God is pleased to give us these Signs for the helping.
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1. Of our Understanding: The eye and the ear are the two learned senses, as we call them, through which, all knowledge is conveyed into the soul:
1. Of our Understanding: The eye and the ear Are the two learned Senses, as we call them, through which, all knowledge is conveyed into the soul:
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and therefore that we may have a more particular knowledge of Christ, God hath not only by his Ministry given us audible voices,
and Therefore that we may have a more particular knowledge of christ, God hath not only by his Ministry given us audible voices,
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but visible also in his Sacraments, by which, as by certain glasses he represents to us the Mystery of Christ Jesus offered for us, and offered to us.
but visible also in his Sacraments, by which, as by certain glasses he represents to us the Mystery of christ jesus offered for us, and offered to us.
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And hence is it that Paul calls the eyes to witness, as well as the ears, Gal. 3.1.
And hence is it that Paul calls the eyes to witness, as well as the ears, Gal. 3.1.
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O ye foolish Galathians, who hath bewitched you that you should not obey the Truth, before whose eyes Christ hath been evidently fet forth crucified amongst you !
Oh you foolish Galatians, who hath bewitched you that you should not obey the Truth, before whose eyes christ hath been evidently fetched forth Crucified among you!
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that is, before whose eyes Christ hath been crucified, not by hear-say only, but evidently before your eyes, not in any foolish Crucifix, with the Papists,
that is, before whose eyes christ hath been Crucified, not by hearsay only, but evidently before your eyes, not in any foolish Crucifix, with the Papists,
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but in the blessed Sacrament, wherein he is so represented, as if his soul were before our eyes poured out to death:
but in the blessed Sacrament, wherein he is so represented, as if his soul were before our eyes poured out to death:
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so that by these Sacraments, heavenly things are as it were clothed in earthly Garments, and this is the first reason, viz. to help our Understandings :
so that by these Sacraments, heavenly things Are as it were clothed in earthly Garments, and this is the First reason, viz. to help our Understandings:
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but besides this he doth it. 2. To help our Memory ; we art apt to forget those wonderfull things Christ hath wrought for us.
but beside this he does it. 2. To help our Memory; we art apt to forget those wonderful things christ hath wrought for us.
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And therefore, verse 24. and 25. Of this Chapter we are bid To eat his body, and drink his blood in remembrance of him.
And Therefore, verse 24. and 25. Of this Chapter we Are bid To eat his body, and drink his blood in remembrance of him.
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To take the signs as tokens of him;
To take the Signs as tokens of him;
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the Sacrament is as it were a monument and pillar raised up to the end, that when ever we see it, we should remember the Lords death untill he come. Its said, 2 Sam. 8.18. That Absolon in his life time had taken, and reared up for himself a Pillar which is in the Kings dale;
the Sacrament is as it were a monument and pillar raised up to the end, that when ever we see it, we should Remember the lords death until he come. Its said, 2 Sam. 8.18. That Absalom in his life time had taken, and reared up for himself a Pillar which is in the Kings dale;
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for he said, I have no son to keep my name in remembrance.
for he said, I have no son to keep my name in remembrance.
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He would fain be remembred, but he had no Child whereby he might live after he was dead:
He would fain be remembered, but he had no Child whereby he might live After he was dead:
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therefore he raises it, and calls it after his own name, Absolons place, as it is this day :
Therefore he raises it, and calls it After his own name, Absolom place, as it is this day:
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that so as often as any came that way, they might remember him.
that so as often as any Come that Way, they might Remember him.
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Christ doth thus by his Sacrament, and erects it as a Monument for the remembrance of his death,
christ does thus by his Sacrament, and erects it as a Monument for the remembrance of his death,
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and as it were calls it by his own name, saying, This is my body, and this is my blood:
and as it were calls it by his own name, saying, This is my body, and this is my blood:
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that when ever we see them, we may call to mind, Christ offered for us, and to us.
that when ever we see them, we may call to mind, christ offered for us, and to us.
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But that I may apply this my Doctrine to the ears also, know that,
But that I may apply this my Doctrine to the ears also, know that,
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3. These signs are for the strengthning of our faith, and therefore it is considered as a seal. Rom. 4.11.
3. These Signs Are for the strengthening of our faith, and Therefore it is considered as a seal. Rom. 4.11.
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Abraham received the sign of Circumcision, as a seal of the righteousness of the faith which he had, yet being uncircumcised.
Abraham received the Signen of Circumcision, as a seal of the righteousness of the faith which he had, yet being uncircumcised.
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It helps our understanding by being a sign, and is a confirmation, as a seal:
It helps our understanding by being a Signen, and is a confirmation, as a seal:
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by vertue whereof Christ is passed, and made over to us, so that we have as true an interest and right to him,
by virtue whereof christ is passed, and made over to us, so that we have as true an Interest and right to him,
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as to our meat and drink:
as to our meat and drink:
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yea, hereby he becomes as effectually ours for every purpose in our spiritual life, as our meat and drink doth for our corporal.
yea, hereby he becomes as effectually ours for every purpose in our spiritual life, as our meat and drink does for our corporal.
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To which end these Elements are changed spiritually in their natures; not in substance, but in use:
To which end these Elements Are changed spiritually in their nature's; not in substance, but in use:
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so that which was but now a common bread, becomes as far different as heaven is from earth, being altered in its use.
so that which was but now a Common bred, becomes as Far different as heaven is from earth, being altered in its use.
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For instance, the wax whereby the King passes over an inheritance to us, and by which conveyances of our estates are made, that wax is but as another piece of wax differing nothing from that which is in the shop, till the King hath stampt it with his Seal:
For instance, the wax whereby the King passes over an inheritance to us, and by which conveyances of our estates Are made, that wax is but as Another piece of wax differing nothing from that which is in the shop, till the King hath stamped it with his Seal:
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but being once sealed, one would not give it for all the wax in the Kingdome,
but being once sealed, one would not give it for all the wax in the Kingdom,
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for now it serves to another use; so is it here in these elements;
for now it serves to Another use; so is it Here in these elements;
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but still know the difference is not in the matter or substance, but in the use.
but still know the difference is not in the matter or substance, but in the use.
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And this is the reason why this blessed bread and wine is termed a communion, namely,
And this is the reason why this blessed bred and wine is termed a communion, namely,
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because it is an instrument whereby Christ instates me into himself, and whereby I have fellowship and communion with him.
Because it is an Instrument whereby christ instates me into himself, and whereby I have fellowship and communion with him.
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In the words then we have these particulars, viz.
In the words then we have these particulars, viz.
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1. A sinne. If any man shall presume to eat that bread, or drink that cup unworthily.
1. A sin. If any man shall presume to eat that bred, or drink that cup unworthily.
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Its a dangerous thing, a great sin to eat and drink at the Lords Table in an unworthy manner.
Its a dangerous thing, a great since to eat and drink At the lords Table in an unworthy manner.
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2. A punishment. He eats and drinks damnation, or judgement unto himself.
2. A punishment. He eats and drinks damnation, or judgement unto himself.
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So that now what was ordained to life, and appointed to be a seal and confirmation of Gods love and favour, is now changed and become a seal and confirmation of Gods anger and indignation.
So that now what was ordained to life, and appointed to be a seal and confirmation of God's love and favour, is now changed and become a seal and confirmation of God's anger and Indignation.
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The unworthy receiving of it makes it prove cleane contrary to what it was intended.
The unworthy receiving of it makes it prove clean contrary to what it was intended.
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3. A reason, because he discernes not the Lords body, but takes them as ordinary things, deeming the elements not different from the bread and wine which we have at our Tables, not knowing that they are the dishes wherein Christ is served in unto us, that by these the greatest gift is given us,
3. A reason, Because he discerns not the lords body, but Takes them as ordinary things, deeming the elements not different from the bred and wine which we have At our Tables, not knowing that they Are the Dishes wherein christ is served in unto us, that by these the greatest gift is given us,
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and nourishment conveyed for the maintenance of our spiritual life.
and nourishment conveyed for the maintenance of our spiritual life.
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This life was given us in baptisme, but in and by these signes is conveyed spiritual nourishment for the continuance and maintenance of it,
This life was given us in Baptism, but in and by these Signs is conveyed spiritual nourishment for the Continuance and maintenance of it,
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for the strengthning of our faith, and making us daily stronger and stronger to fight the Lords battles:
for the strengthening of our faith, and making us daily Stronger and Stronger to fight the lords battles:
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Now when we discern not this, nor by the eye of faith see Christ Jesus crucified for us,
Now when we discern not this, nor by the eye of faith see christ jesus Crucified for us,
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and by these elements conveyed unto us, but take them hand over head without any consideration, we receive them unworthily,
and by these elements conveyed unto us, but take them hand over head without any consideration, we receive them unworthily,
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and a fearful indignity is offered unto Christ, which he will certainly revenge. I'le then 1. Shew in general what it is to eat unworthily.
and a fearful indignity is offered unto christ, which he will Certainly revenge. I'll then 1. Show in general what it is to eat unworthily.
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2. What it is to eat judgement;
2. What it is to eat judgement;
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and then 3. I'le come to the particulars, how this sin may be avoided, and what the particulars are wherein the sin consists.
and then 3. I'll come to the particulars, how this since may be avoided, and what the particulars Are wherein the since consists.
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1. Concerning the first, What it is to eat unworthily.
1. Concerning the First, What it is to eat unworthily.
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Obj. And here may some say, is there any of us who can avouch that he eats and drinks at the Lords Table worthily? is any so presumptuous to say, that he is worthy to eat Christs flesh,
Object And Here may Some say, is there any of us who can avouch that he eats and drinks At the lords Table worthily? is any so presumptuous to say, that he is worthy to eat Christ Flesh,
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and drink his blood? As for bodily food and entertainment, the Centurion could say, I am not worthy that thou shoulds come under my roof ;
and drink his blood? As for bodily food and entertainment, the Centurion could say, I am not worthy that thou shoulds come under my roof;
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How then comes this to passe, that he which eats and drinks the Lords body unworthily, eats and drinks damnation to himself?
How then comes this to pass, that he which eats and drinks the lords body unworthily, eats and drinks damnation to himself?
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Sol. But here understand what is set down;
Sol. But Here understand what is Set down;
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worthiness is not always taken for a matter of merit, or proportion of worth between the person giving and receiving ;
worthiness is not always taken for a matter of merit, or proportion of worth between the person giving and receiving;
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but in Scripture it's often taken for that which is meet, fitting, and beseeming ; And in this sense the Apostle uses it, 1 Cor. 16.4. If it be meet that I go also, they shall go with me. If it be meet :
but in Scripture it's often taken for that which is meet, fitting, and beseeming; And in this sense the Apostle uses it, 1 Cor. 16.4. If it be meet that I go also, they shall go with me. If it be meet:
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the word in the Original is NONLATINALPHABET, or worthy, which is here rightly translated meet ; so in that Sermon of Saint John Baptist, Mat. 3.8. bring forth fruits meet for repentance ;
the word in the Original is, or worthy, which is Here rightly translated meet; so in that Sermon of Saint John Baptist, Mathew 3.8. bring forth fruits meet for Repentance;
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that is, fruits beseeming amendment of life.
that is, fruits beseeming amendment of life.
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And in this sense are we said to walk worthy of God, who hath called us to his Kingdom and glory.
And in this sense Are we said to walk worthy of God, who hath called us to his Kingdom and glory.
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VVorthy of God, that is, worthy of that calling God hath imparted to us, 1 Thes. 2.12.
Worthy of God, that is, worthy of that calling God hath imparted to us, 1 Thebes 2.12.
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And therefore to use the similitude as I have elsewhere, If the King should vouchsafe to come into a Subjects house,
And Therefore to use the similitude as I have elsewhere, If the King should vouchsafe to come into a Subject's house,
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and finde all things fit and beseeming so great a Majesty, that Subject may be said to give the King worthy entertainment;
and find all things fit and beseeming so great a Majesty, that Subject may be said to give the King worthy entertainment;
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not that a Subject is worthy to entertaine his Prince:
not that a Subject is worthy to entertain his Prince:
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but the meaning is, he provided all things which were meet and fit for the entertainment of him. So is it here:
but the meaning is, he provided all things which were meet and fit for the entertainment of him. So is it Here:
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if we prepare our selves with such spiritual ornaments to entertain the King of glory,
if we prepare our selves with such spiritual Ornament to entertain the King of glory,
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as are requisite for those who approach his Table, though our performances come far short of the worth of his presence,
as Are requisite for those who approach his Table, though our performances come Far short of the worth of his presence,
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yet we may be said to eat his body, and drink his blood worthily.
yet we may be said to eat his body, and drink his blood worthily.
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When the King in the Gospel had prepared his feast, two sorts of guests there were who were unworthy.
When the King in the Gospel had prepared his feast, two sorts of guests there were who were unworthy.
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1. Those that made light of the invitation, who had their excuses when they should come to the feast;
1. Those that made Light of the invitation, who had their excuses when they should come to the feast;
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One must go to his farme, another to try his Oxen, Luke 14.18. 2. Others there were who came, and yet were unworthy guests, for coming unpreparedly;
One must go to his farm, Another to try his Oxen, Lycia 14.18. 2. Others there were who Come, and yet were unworthy guests, for coming unpreparedly;
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for in the midst of the feast the King comes in to view his guests,
for in the midst of the feast the King comes in to view his guests,
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and beholds a man that did not refuse to come, but yet came without his wedding garment, and so came unworthily for not coming preparedly.
and beholds a man that did not refuse to come, but yet Come without his wedding garment, and so Come unworthily for not coming preparedly.
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Yea see then there may be an unworthinesse in those that do come, since they come unfitted and unbeseeming such a banquet.
Yea see then there may be an unworthiness in those that do come, since they come unfitted and unbeseeming such a banquet.
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They are unworthy receivers of the Lords body, and he accounts it an irreverent usage of him.
They Are unworthy Receivers of the lords body, and he accounts it an irreverent usage of him.
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In like manner may some say touching the Ministry of the Word;
In like manner may Some say touching the Ministry of the Word;
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May not I read a good Sermon at home with as much profit? what needs all this stirre? Why, here's the advantage and priviledge you get in the publick Ministry of the Word:
May not I read a good Sermon At home with as much profit? what needs all this stir? Why, here's the advantage and privilege you get in the public Ministry of the Word:
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God himself comes down as a King amongst us, he views his guests, and considers who comes with his wedding garment, who comes preparedly.
God himself comes down as a King among us, he views his guests, and considers who comes with his wedding garment, who comes preparedly.
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Christ comes and looks on us, and where two or three are gathered together in his name, there he hath promised to be in the midst of them:
christ comes and looks on us, and where two or three Are gathered together in his name, there he hath promised to be in the midst of them:
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He walks in the midst of the golden Candlesticks: the Ministers of his Word;
He walks in the midst of the golden Candlesticks: the Ministers of his Word;
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he takes a special view of those that come and frequent his Ordinances, and to reward them.
he Takes a special view of those that come and frequent his Ordinances, and to reward them.
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You see then what it is to eat worthily, its to do it with that reverence that is requisite where the King of heaven is the Master of the Feast.
You see then what it is to eat worthily, its to do it with that Reverence that is requisite where the King of heaven is the Master of the Feast.
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Now this being the sin, unmannerliness, and unprepared approaching his Table; we come to the second thing, viz.
Now this being the since, unmannerliness, and unprepared approaching his Table; we come to the second thing, viz.
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2. The punishment: and that's a terrible one: He that eats and drinks unworthily, eats and drinks damnation to himself :
2. The punishment: and that's a terrible one: He that eats and drinks unworthily, eats and drinks damnation to himself:
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damnation, that's somewhat hard, the word in the Margent is better, NONLATINALPHABET, judgement. True, there are such as so come, that they deserve to eat condemnation to themselves,
damnation, that's somewhat hard, the word in the Margin is better,, judgement. True, there Are such as so come, that they deserve to eat condemnation to themselves,
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as openly profane ones, in whom it's high treason, being Gods vowed enemies, to take his Privy Seal,
as openly profane ones, in whom it's high treason, being God's vowed enemies, to take his Privy Seal,
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and put it to so vile a use: this I say deserves damnation; but then others there are that have faith and repentance, and a portion in Christ,
and put it to so vile a use: this I say deserves damnation; but then Others there Are that have faith and Repentance, and a portion in christ,
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yet coming unworthily to this feast, eat judgement to themselves: that is a judgement of chastisement. There is a twofold judgement.
yet coming unworthily to this feast, eat judgement to themselves: that is a judgement of chastisement. There is a twofold judgement.
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1. One of revenge: for those that put Gods Seal to a wrong evidence, having no faith to make Christ his portion:
1. One of revenge: for those that put God's Seal to a wrong evidence, having no faith to make christ his portion:
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in such a one its high treason to put forth his hand to this tree of life.
in such a one its high treason to put forth his hand to this tree of life.
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2. Another of chastisement, for such a one as hath repentance, and yet comes too unmannerly,
2. another of chastisement, for such a one as hath Repentance, and yet comes too unmannerly,
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and carries himself too carelesly at the Lords Table: at this the Apostle aims in the Text;
and carries himself too carelessly At the lords Table: At this the Apostle aims in the Text;
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not at that judgement of condemnation, but at a judgement to prevent damnation;
not At that judgement of condemnation, but At a judgement to prevent damnation;
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And this appears in the words following, where we shall finde the Apostle recounting up the particulars of this judgement of chastisement, For this cause many are weak and sickly among you,
And this appears in the words following, where we shall find the Apostle recounting up the particulars of this judgement of chastisement, For this cause many Are weak and sickly among you,
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and many sleep, ver. 30. Mark what's the judgement he eats:
and many sleep, ver. 30. Mark what's the judgement he eats:
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why this? he's cast upon his bed of sicknesse into a Consumption perchance, or some other corporal disease;
why this? he's cast upon his Bed of sickness into a Consumption perchance, or Some other corporal disease;
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a cause Physicians seldome or never look into: they look to Agues, Colds, or the like;
a cause Physicians seldom or never look into: they look to Fevers, Colds, or the like;
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they never once conjecture that their unworthy eating at the Lords Table, cast them into the disease,
they never once conjecture that their unworthy eating At the lords Table, cast them into the disease,
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and was the principal cause of the malady.
and was the principal cause of the malady.
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Nay death it self too often is the punishment of such bold attempts, so that all the Physicians in the world cannot cure them.
Nay death it self too often is the punishment of such bold attempts, so that all the Physicians in the world cannot cure them.
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And thus God inflicts temporal judgements to free them from eternal, as appears farther in the 32. ver.
And thus God inflicts temporal Judgments to free them from Eternal, as appears farther in the 32. ver.
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When we are judged, we are chastned of the Lord, that we should not be condemned with the world, that is, we undergo a judgement of chastisement, to prevent the judgement of condemnation:
When we Are judged, we Are chastened of the Lord, that we should not be condemned with the world, that is, we undergo a judgement of chastisement, to prevent the judgement of condemnation:
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which though it be a sharp and bitter pill, yet by the mercy of God we eat that whereby damnation is prevented.
which though it be a sharp and bitter pill, yet by the mercy of God we eat that whereby damnation is prevented.
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This judgement of condemnation is the portion of the profane person, who dares to meddle with that belongs not to him, against whom the Angel of the Lord with a flaming sword stands to keep the way of this tree of life.
This judgement of condemnation is the portion of the profane person, who dares to meddle with that belongs not to him, against whom the Angel of the Lord with a flaming sword Stands to keep the Way of this tree of life.
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Those that come that have faith, yet coming unpreparedly, they eat judgment too, yet by Gods mercy it's that which preserves them from the damnation of the soul.
Those that come that have faith, yet coming unpreparedly, they eat judgement too, yet by God's mercy it's that which preserves them from the damnation of the soul.
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Now before I come to the particulars, note how careful God is, that spiritual exercises should be spiritually performed.
Now before I come to the particulars, note how careful God is, that spiritual exercises should be spiritually performed.
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He's very angry when he sees a spiritual duty carnally undertaken.
He's very angry when he sees a spiritual duty carnally undertaken.
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For this cause many are sick, &c. that is, because you that are believers, have faith, repentance,
For this cause many Are sick, etc. that is, Because you that Are believers, have faith, Repentance,
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and a portion in your Saviour come irreverently, come unpreparedly, perform a spiritual work so carnally.
and a portion in your Saviour come irreverently, come unpreparedly, perform a spiritual work so carnally.
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We have presidents hereof in Scripture• ▪ and chiefly two: First, for circumcision, Exod. 4.24.
We have Presidents hereof in Scripture• ▪ and chiefly two: First, for circumcision, Exod 4.24.
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At the 21. v. God sent Moses on a Message into Egypt, and in the 24. vers. the Text saith, It came to pass by the way in the Inne, that the Lord met him, and sought to kill him.
At the 21. v. God sent Moses on a Message into Egypt, and in the 24. vers. the Text Says, It Come to pass by the Way in the Inn, that the Lord met him, and sought to kill him.
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This is very strange, this hath no dependance on that which goes before:
This is very strange, this hath no dependence on that which Goes before:
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a strange accident, God sought to kill him, although he but a little before had sent him into Egypt, and told him he would be with him.
a strange accident, God sought to kill him, although he but a little before had sent him into Egypt, and told him he would be with him.
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Why? what should we do then? how should the message be done, and fulfilled? But what was the reason hereof? It's not expressed,
Why? what should we do then? how should the message be done, and fulfilled? But what was the reason hereof? It's not expressed,
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yet we may gather from the following words, that it was by reason his sons were uncircumcised,
yet we may gather from the following words, that it was by reason his Sons were uncircumcised,
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for vers. 25. Zippora took a sharp stone, and cut off the fore-skin of her sonne,
for vers. 25. Zipporah took a sharp stone, and Cut off the foreskin of her son,
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and cast it at his feet, and said, surely a bloody husband hast thou been unto me:
and cast it At his feet, and said, surely a bloody husband hast thou been unto me:
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God would have smitten him for the neglect of the Sacrament of Circumcision.
God would have smitten him for the neglect of the Sacrament of Circumcision.
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Another instance we have for the Passover in Hezekiahs time. 2 Chron. 30.17, 18. A multitude of the people,
another instance we have for the Passover in Hezekiah's time. 2 Chronicles 30.17, 18. A multitude of the people,
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yea many of Ephraim and Manasseh, Issachar and Zebulon had not cleansed themselves, yet did they eat the Passover otherwise then it was written.
yea many of Ephraim and Manasses, Issachar and Zebulon had not cleansed themselves, yet did they eat the Passover otherwise then it was written.
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There were many likewise in the Congregation that were not sanctified; and therefore God punished them.
There were many likewise in the Congregation that were not sanctified; and Therefore God punished them.
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It's not set down in what manner God punished them, yet by the consequent it may be gather'd that it was by sicknesse, for the next words are to that effect:
It's not Set down in what manner God punished them, yet by the consequent it may be gathered that it was by sickness, for the next words Are to that Effect:
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Hezekiah prayed for them saying, the good Lord pardon every one that prepareth his heart to seek God, the Lord God of his Father,
Hezekiah prayed for them saying, the good Lord pardon every one that Prepareth his heart to seek God, the Lord God of his Father,
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though he be not cleansed according to the purification of the Sanctuary, and the Lord hearkened to Hezekiah, and healed the people. So that you see for this God smites a person,
though he be not cleansed according to the purification of the Sanctuary, and the Lord harkened to Hezekiah, and healed the people. So that you see for this God smites a person,
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and it's to be feared least judgements temporal fall on the whole Nation for this fault, that he even smites a people to death.
and it's to be feared least Judgments temporal fallen on the Whole nation for this fault, that he even smites a people to death.
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But we passe from this and come to the particulars.
But we pass from this and come to the particulars.
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3. The particulars of this offence, and wherein it consists that a man comes unworthily, that so we may know whether we are guilty of the crime.
3. The particulars of this offence, and wherein it consists that a man comes unworthily, that so we may know whither we Are guilty of the crime.
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Know therefore that there are two sorts that come to the communion.
Know Therefore that there Are two sorts that come to the communion.
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First, those to whom the businesse doth not belong, that have nothing to do with the thing as openly profane ones.
First, those to whom the business does not belong, that have nothing to do with the thing as openly profane ones.
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Secondly, such as have interest in the matter, but yet come unpreparedly, and in an unbeseeming manner;
Secondly, such as have Interest in the matter, but yet come unpreparedly, and in an unbeseeming manner;
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the former take part in the signe, but enjoy not the thing signified, and the latter coming unpreparedly depart without the comfort which otherwise they might have.
the former take part in the Signen, but enjoy not the thing signified, and the latter coming unpreparedly depart without the Comfort which otherwise they might have.
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Now mark to whom Christ would say, if he were now coming to judgement in the clouds, to whom I say,
Now mark to whom christ would say, if he were now coming to judgement in the Clouds, to whom I say,
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if he were now coming in the clouds, he would say, Come ye blessed of my Father, inherit a Kingdome prepared for you from the beginning of the world ;
if he were now coming in the Clouds, he would say, Come you blessed of my Father, inherit a Kingdom prepared for you from the beginning of the world;
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to them he would likewise say, Come to my Table, come to this banquet, partake of my body and blood, and to as many as he would say, Depart from me you cursed into everlasting flames, to so many would he say, go you from my Table, come not near.
to them he would likewise say, Come to my Table, come to this banquet, partake of my body and blood, and to as many as he would say, Depart from me you cursed into everlasting flames, to so many would he say, go you from my Table, come not near.
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Now there are two sorts of people, to whom, if the Lord Jesus were coming in the clouds to Judgement, he would say, Depart into everlasting flames ;
Now there Are two sorts of people, to whom, if the Lord jesus were coming in the Clouds to Judgement, he would say, Depart into everlasting flames;
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and those are those that know not him, and obey not the Gospel of Jesus Christ, 2 Thes. 1.8.
and those Are those that know not him, and obey not the Gospel of jesus christ, 2 Thebes 1.8.
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Now to these two sorts of people, Christ would say, if he were on earth, Depart from my Table, meddle not with those Mysteries : And they are,
Now to these two sorts of people, christ would say, if he were on earth, Depart from my Table, meddle not with those Mysteres: And they Are,
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1. Those that know not God :
1. Those that know not God:
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and indeed it is a most unworthy thing for an ignorant man to come to Gods Table.
and indeed it is a most unworthy thing for an ignorant man to come to God's Table.
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Know whoever thou art, that art such an one, that it belongs not to thee, it was appointed for an understanding people.
Know whoever thou art, that art such an one, that it belongs not to thee, it was appointed for an understanding people.
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The Lord invites not fools and block-heads to his Mysteries. God will not know them that know not him.
The Lord invites not Fools and blockheads to his Mysteres. God will not know them that know not him.
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If thou knowest not what the signs are, or the relation of them to the thing signified, hast no insight or understanding of the Mysteries:
If thou Knowest not what the Signs Are, or the Relation of them to the thing signified, hast no insight or understanding of the Mysteres:
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Know that its to no other purpose to thee to come to the Sacrament, then if thou wentest to a Mass, to see a Mass, to see the Gesticulations, Elevations,
Know that its to no other purpose to thee to come to the Sacrament, then if thou wentest to a Mass, to see a Mass, to see the Gesticulations, Elevations,
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or if thou wentest to see a play, not knowing to what end and purpose it was done.
or if thou wentest to see a play, not knowing to what end and purpose it was done.
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Such a one is not a friend of God, but an enemy that shall be destroyed in everlasting fire that knows not him.
Such a one is not a friend of God, but an enemy that shall be destroyed in everlasting fire that knows not him.
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Deceive not then your selves, but seriously weigh it, and consider what a Judgement falls on us for this.
Deceive not then your selves, but seriously weigh it, and Consider what a Judgement falls on us for this.
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What an unworthy thing is it, when as in one moneths space, or less, if a man had any care, he might learn as much as would bring him to heaven.
What an unworthy thing is it, when as in one months Molle, or less, if a man had any care, he might Learn as much as would bring him to heaven.
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What saith the Apostle? 1 Cor. 15.34. Some have not the knowledge of God, I speak this to your shame.
What Says the Apostle? 1 Cor. 15.34. some have not the knowledge of God, I speak this to your shame.
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And a shamefull thing it is indeed, when the knowledge of the Principles of Christian Religion may be had in so short a space, to be so grosly ignorant as commonly many are.
And a shameful thing it is indeed, when the knowledge of the Principles of Christian Religion may be had in so short a Molle, to be so grossly ignorant as commonly many Are.
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Its a most unworthy, and a shamefull thing to think the knowledge of Christ not worth thus much pains.
Its a most unworthy, and a shameful thing to think the knowledge of christ not worth thus much pains.
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Thou that carest not for the knowledge of Gods wayes, what hast thou to do to take his Word into thy mouth, to tread in his Courts? I doubt not but very many here too are but Babes in Christ.
Thou that Carest not for the knowledge of God's ways, what hast thou to do to take his Word into thy Mouth, to tread in his Courts? I doubt not but very many Here too Are but Babes in christ.
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An ignorant person then cannot possibly come worthily; for we are to come with faith; and Faith cannot be without knowledge.
an ignorant person then cannot possibly come worthily; for we Are to come with faith; and Faith cannot be without knowledge.
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And hence are they joyned both together: By his knowledge shall my righteous servant justifie many. Isa. 53.11. By his knowledge, not subjective, but objective,, the knowledge of him :
And hence Are they joined both together: By his knowledge shall my righteous servant justify many. Isaiah 53.11. By his knowledge, not subjective, but objective,, the knowledge of him:
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if thou knowest not him, his Nature, and Offices, the end of his offering himself,
if thou Knowest not him, his Nature, and Offices, the end of his offering himself,
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and will be still a meer Ignoramus, come not to Gods Table, go to Nebuchadnezzar, and feed with him amongst the beasts, thou hast nothing to do here. This is the first sort.
and will be still a mere Ignoramus, come not to God's Table, go to Nebuchadnezzar, and feed with him among the beasts, thou hast nothing to do Here. This is the First sort.
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2. The second are those that obey not the Gospel of Jesus Christ. They have wit enough,
2. The second Are those that obey not the Gospel of jesus christ. They have wit enough,
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and can talk of Religion fast enough;
and can talk of Religion fast enough;
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but where is the obedience is required? I know Christ gives me the proffer of Christ Jesus;
but where is the Obedience is required? I know christ gives me the proffer of christ jesus;
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Can I cast down my own proud Will, and submit it, lay down my stately plumes,
Can I cast down my own proud Will, and submit it, lay down my stately plumes,
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and take him not only as my Priest to sacrifice himself for me, but as my Lord,
and take him not only as my Priest to sacrifice himself for me, but as my Lord,
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and my King to be guided, governed, and ruled by him? when such a one comes that hath not the power of grace in him, who is filled with nothing, but Rebellion and profaneness;
and my King to be guided, governed, and ruled by him? when such a one comes that hath not the power of grace in him, who is filled with nothing, but Rebellion and profaneness;
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when such a one comes, and presumes to sit down at Gods Table, it is a most unworthy Act;
when such a one comes, and Presumest to fit down At God's Table, it is a most unworthy Act;
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Its more fit that such a one should feed amongst the swine, then eat the body,
Its more fit that such a one should feed among the Swine, then eat the body,
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and drink the blood of his Saviour. Nor is it an unworthy Act for these only, but also for civil honest persons,
and drink the blood of his Saviour. Nor is it an unworthy Act for these only, but also for civil honest Persons,
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though civility be a good stock whereon the sience of grace may be grafted:
though civility be a good stock whereon the science of grace may be grafted:
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but if a man had nothing besides what nature & Education can teach, what moral Phylosophy can store us with, we have nothing to do at this Table of the Lord.
but if a man had nothing beside what nature & Education can teach, what moral Philosophy can store us with, we have nothing to do At this Table of the Lord.
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How can I dare presume to eat Christs body, and drink Christs blood, that am not acquainted with God, know not the Principles of Religion,
How can I Dare presume to eat Christ body, and drink Christ blood, that am not acquainted with God, know not the Principles of Religion,
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and will not be swayed by him, nor be obedient unto his Gospel? These are the particulars then which make a man an unworthy Receiver,
and will not be swayed by him, nor be obedient unto his Gospel? These Are the particulars then which make a man an unworthy Receiver,
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when he is an ignorant person, and will not obey the Gospel of Jesus Christ, such persons are to be discarded and casheer'd;
when he is an ignorant person, and will not obey the Gospel of jesus christ, such Persons Are to be discarded and Cashiered;
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they eat the Judgement of condemnation unto themselves.
they eat the Judgement of condemnation unto themselves.
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But there are (as I shew'd you) a second sort that come that have interest in the business;
But there Are (as I showed you) a second sort that come that have Interest in the business;
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such as have Knowledge, Grace and Faith in Christ, and shall taste of the new wine with Christ in the world to come,
such as have Knowledge, Grace and Faith in christ, and shall taste of the new wine with christ in the world to come,
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and be with Christ, which notwithstanding may eat and drink unworthily, and come unpreparedly, and irreverently:
and be with christ, which notwithstanding may eat and drink unworthily, and come unpreparedly, and irreverently:
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whereby they lose that comfort that otherwise they might have:
whereby they loose that Comfort that otherwise they might have:
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and these, though they eat not the Judgement of condemnation, yet they do the Judgement of chastisement:
and these, though they eat not the Judgement of condemnation, yet they do the Judgement of chastisement:
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they put Gods seal to a blank, but the former sort put it to a false instrument, they put it to a blank, I say,
they put God's seal to a blank, but the former sort put it to a false Instrument, they put it to a blank, I say,
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and by that means loose much comfort, yea, life it self too perchance. They eat a Judgement of Chastisement;
and by that means lose much Comfort, yea, life it self too perchance. They eat a Judgement of Chastisement;
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by putting it thus to a blank they taste Gods displeasure in sickness, weakness and death:
by putting it thus to a blank they taste God's displeasure in sickness, weakness and death:
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but I will shew you how you may avoid this: why? come worthily.
but I will show you how you may avoid this: why? come worthily.
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Fit your s•lves to the purpose, set to it, and thou shalt see, one Communion will even bring thee to Heaven.
Fit your s•lves to the purpose, Set to it, and thou shalt see, one Communion will even bring thee to Heaven.
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I say, if that thou couldst but one Communion fit thy self to come worthily, thou wouldst find exceeding comfort in it.
I say, if that thou Couldst but one Communion fit thy self to come worthily, thou Wouldst find exceeding Comfort in it.
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Try the Lord once, and see what a mighty encrease of grace this will bring unto thee.
Try the Lord once, and see what a mighty increase of grace this will bring unto thee.
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That you may know how you may come worthily, there are three things requisite to every worthy Receiver at the Lords Table:
That you may know how you may come worthily, there Are three things requisite to every worthy Receiver At the lords Table:
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1. Some things are requisite before the Action be enterprized, or else I shall come very unworthily.
1. some things Are requisite before the Actium be enterprised, or Else I shall come very unworthily.
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2. Some at the time, and in the very act of Receiving. 3. Others after the Communion is ended.
2. some At the time, and in the very act of Receiving. 3. Others After the Communion is ended.
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Many will be perswaded that there is some preparation to be used before hand, but never do as much as dream of any after:
Many will be persuaded that there is Some preparation to be used before hand, but never do as much as dream of any After:
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whereas if a man neglect this, the Lords meat is as it were lost in us.
whereas if a man neglect this, the lords meat is as it were lost in us.
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1. As for those things which are requisite before we come to the Lords Table, they are these.
1. As for those things which Are requisite before we come to the lords Table, they Are these.
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1. A Consideration what need I have of the Sacrament.
1. A Consideration what need I have of the Sacrament.
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Is there any such necessity of it? Examine then, what need have I to eat my meat and drink? When we see God brings this before us, let us reason thus with our selves;
Is there any such necessity of it? Examine then, what need have I to eat my meat and drink? When we see God brings this before us, let us reason thus with our selves;
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it is as needfull for the nourishment of my soul to receive the Sacrament, as for my body to take meat and drink.
it is as needful for the nourishment of my soul to receive the Sacrament, as for my body to take meat and drink.
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This is that whereby we are spiritually strengthned and enabled to hold out to the last.
This is that whereby we Are spiritually strengthened and enabled to hold out to the last.
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And here I'le not stand to dispute the case, whether a man may fall from Grace or not.
And Here I'll not stand to dispute the case, whither a man may fallen from Grace or not.
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And no doubt but he may: yet I say, not that he doth. I say, no doubt but he may;
And no doubt but he may: yet I say, not that he does. I say, no doubt but he may;
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and why? there is such an opposition and antipathy betwixt the flesh and the spirit, that did not God refresh the spirit now and then, it might be overborn by the bulk of our corruptions.
and why? there is such an opposition and antipathy betwixt the Flesh and the Spirit, that did not God refresh the Spirit now and then, it might be overborne by the bulk of our corruptions.
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Now Gods Ordinances are appointed to keep it in heart, and refresh it, as the sick spouse was staid with Apples, and comforted with flagons.
Now God's Ordinances Are appointed to keep it in heart, and refresh it, as the sick spouse was stayed with Apples, and comforted with flagons.
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And God hath appointed his Sacrament of the Lords Supper to strengthen and continue that life which we received in Baptism as by spiritual nourishment.
And God hath appointed his Sacrament of the lords Supper to strengthen and continue that life which we received in Baptism as by spiritual nourishment.
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In Baptism our stock of life is given us, by the Sacrament is confirmed and continued.
In Baptism our stock of life is given us, by the Sacrament is confirmed and continued.
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If a child be born only and after birth not nourished; there is none but will know what a death such a soul will die.
If a child be born only and After birth not nourished; there is none but will know what a death such a soul will die.
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So it is here, unless Christ be pleased to nourish that life which he hath breathed into me in baptism,
So it is Here, unless christ be pleased to nourish that life which he hath breathed into me in Baptism,
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and by his Ordinances to give me a new supply and addition of grace;
and by his Ordinances to give me a new supply and addition of grace;
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I am a dead man, I am gone for evil upon this ground, therefore upon examination being conscious,
I am a dead man, I am gone for evil upon this ground, Therefore upon examination being conscious,
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and privy to the weakness of my faith, to the manifold imperfections of my spirit, to my want of knowledge, the frailty of my memory, my often doubtings, the dangers of relapsing and falling back in my Christian progress, I cannot but apprehend that it is no needless thing for me to come preparedly to the Lords Table.
and privy to the weakness of my faith, to the manifold imperfections of my Spirit, to my want of knowledge, the frailty of my memory, my often doubtings, the dangers of relapsing and falling back in my Christian progress, I cannot but apprehend that it is no needless thing for me to come preparedly to the lords Table.
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2. The next action requisite before my comming to the Sacrament, is the whetting of my appetite, and preparing of my stomack ;
2. The next actium requisite before my coming to the Sacrament, is the whetting of my appetite, and preparing of my stomach;
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I must come with an hungry desire, as a man that comes to his meat that would live and be strong:
I must come with an hungry desire, as a man that comes to his meat that would live and be strong:
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we think meat very ill bestowed on him that hath no stomack: Unless we eat Christs body, and drink his blood, we can have no spiritual life.
we think meat very ill bestowed on him that hath no stomach: Unless we eat Christ body, and drink his blood, we can have no spiritual life.
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All the question, and the main business is, whether I come thirsty or not, as an hungry and thirsty man with an Appetite after his meat and liquor;
All the question, and the main business is, whither I come thirsty or not, as an hungry and thirsty man with an Appetite After his meat and liquour;
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longing after Christ, as the Hart after the water brooks.
longing After christ, as the Heart After the water brooks.
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When a man comes dully, and as Children that playes with their meat, cares not whether he eats or not;
When a man comes dully, and as Children that plays with their meat, Cares not whither he eats or not;
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when a man comes, I say, without an appetite, its time for God to take it away from him.
when a man comes, I say, without an appetite, its time for God to take it away from him.
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Its an unworthy comming to come with an unprepared stomack, and without whetting our faith to feed on Christ Jesus crucified.
Its an unworthy coming to come with an unprepared stomach, and without whetting our faith to feed on christ jesus Crucified.
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3. The third action requisite to a worthy Commer, is cleansing of himself. I would fain come, may a man say, to the Lords Table, having such need of it,
3. The third actium requisite to a worthy Commer, is cleansing of himself. I would fain come, may a man say, to the lords Table, having such need of it,
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as I have, and having such an appetite and desire to feed on Christ;
as I have, and having such an appetite and desire to feed on christ;
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but I am to come before a great King, therefore I must wash mine hands in innocency.
but I am to come before a great King, Therefore I must wash mine hands in innocency.
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In the Gospel according to Saint Mark, the Jews found fault with Christs Disciples, because they came with unclean or common hands:
In the Gospel according to Saint Mark, the jews found fault with Christ Disciples, Because they Come with unclean or Common hands:
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For so the word signifies, and is so used by the Apostles as equivalent thereunto. I have learned to call nothing common or unclean.
For so the word signifies, and is so used by the Apostles as equivalent thereunto. I have learned to call nothing Common or unclean.
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Now when I come to meet the Lord in his Ordinances, I must put off my shooes from off my feet,
Now when I come to meet the Lord in his Ordinances, I must put off my shoes from off my feet,
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for the place where I stand is holy. Wash your hands you sinners, and purifie your hearts you double minded.
for the place where I stand is holy. Wash your hands you Sinners, and purify your hearts you double minded.
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The purifying of the soul is that which is required of every worthy Communicant.
The purifying of the soul is that which is required of every worthy Communicant.
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We come now not to receive life, but strength, and that it may strengthen us, we must of necessity clense our selves.
We come now not to receive life, but strength, and that it may strengthen us, we must of necessity cleanse our selves.
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A stomack over clog'd with choler what ever meat be taken into it, it turns it into its own nature:
A stomach over clogged with choler what ever meat be taken into it, it turns it into its own nature:
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so is it here, unless the vessel be clean, Quodcunque infundis, acessit. Christ Jesus the purest thing in the world is to come into my soul,
so is it Here, unless the vessel be clean, Quodcunque infundis, acessit. christ jesus the Purest thing in the world is to come into my soul,
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as into a sanctuary, and shall not I fit, trimme and garnish it to receive him,
as into a sanctuary, and shall not I fit, trim and garnish it to receive him,
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but leave it as a Pig-stie? Know therefore that thou comest unworthily when thou comest with unwashed hands.
but leave it as a Pigsty? Know Therefore that thou Comest unworthily when thou Comest with unwashed hands.
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The people were to be sanctified when they came to receive the Law. And so must we if we will receive the benefit from the business in hand:
The people were to be sanctified when they Come to receive the Law. And so must we if we will receive the benefit from the business in hand:
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But I cannot stand on all. I pass from this therefore to the second thing I proposed, and that was;
But I cannot stand on all. I pass from this Therefore to the second thing I proposed, and that was;
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2. Those things which were required of us in the action. And there we have the acts of the Minister in the administration:
2. Those things which were required of us in the actium. And there we have the acts of the Minister in the administration:
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I must not look on these as idle Ceremonies, but as real Representations, otherwise we take Gods name in vain.
I must not look on these as idle Ceremonies, but as real Representations, otherwise we take God's name in vain.
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I must look upon the Minister who represents the person of Christ, and by the eyes of faith see Christ himself offered for thee,
I must look upon the Minister who represents the person of christ, and by the eyes of faith see christ himself offered for thee,
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when thou seest the bread broken, the wine poured out.
when thou See the bred broken, the wine poured out.
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Behold him offered to thee when the Minister bids thee take and eat, take and drink.
Behold him offered to thee when the Minister bids thee take and eat, take and drink.
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And when the Minister bids thee take, know that in as good earnest as the Minister offers thee the bread and wine, the Lord offers thee his sonne Christ Jesus.
And when the Minister bids thee take, know that in as good earnest as the Minister offers thee the bred and wine, the Lord offers thee his son christ jesus.
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Take Christ my son dead and crucified for thee.
Take christ my son dead and Crucified for thee.
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Consider when thou seest the Minister set the bread and wine apart, how God from all eternity set apart his son for us.
Consider when thou See the Minister Set the bred and wine apart, how God from all eternity Set apart his son for us.
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If we have not done this, we must do it. Exod. 12.3. See the manner of the setting apart of the Lamb, which was a Type of Christ;
If we have not done this, we must do it. Exod 12.3. See the manner of the setting apart of the Lamb, which was a Type of christ;
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In the tenth day of the moneth they shall take to them every man a Lamb, according to the house of their Father:
In the tenth day of the Monn they shall take to them every man a Lamb, according to the house of their Father:
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This Lamb was to be set apart, and taken out of the flock. And in the fifth verse, It must be a Lamb without blemish:
This Lamb was to be Set apart, and taken out of the flock. And in the fifth verse, It must be a Lamb without blemish:
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then you shall keep it untill the fourteenth day of the same moneth. From the tenth day to the fourteenth it was to be kept:
then you shall keep it until the fourteenth day of the same Monn. From the tenth day to the fourteenth it was to be kept:
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This typified that Lamb of God that was so set apart. Then was the Lamb to be killed:
This typified that Lamb of God that was so Set apart. Then was the Lamb to be killed:
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By whom? Verse 6. by all the Congregation of Israel, And thus was Christ to be singled out, and to be slain:
By whom? Verse 6. by all the Congregation of Israel, And thus was christ to be singled out, and to be slave:
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Every mothers son had a hand in killing this Lamb of God. He is set a part to suffer for sinners, picked out as a singled dear:
Every mother's son had a hand in killing this Lamb of God. He is Set a part to suffer for Sinners, picked out as a singled dear:
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which being desinged to the game, the hounds will follow only, and no other.
which being desinged to the game, the hounds will follow only, and no other.
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Thus was Christ hunted to death by one sorrow after another, till he gave up the Ghost upon the Cross.
Thus was christ hunted to death by one sorrow After Another, till he gave up the Ghost upon the Cross.
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In the Gospel according to Saint John, we read how the people took branches of Palms trees, and went forth to meet Christ, cap. 12.12. and that was the day the Lamb was set apart, and he was so set apart till the Jews Passeover. This concerns me, saith Christ.
In the Gospel according to Saint John, we read how the people took branches of Palms trees, and went forth to meet christ, cap. 12.12. and that was the day the Lamb was Set apart, and he was so Set apart till the jews Passover. This concerns me, Says christ.
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Christ saw himself typified in the Lamb that was set apart: Observe then on that very day, Fathtr, saith he, Deliver me from that hour.
christ saw himself typified in the Lamb that was Set apart: Observe then on that very day, Father, Says he, Deliver me from that hour.
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On that very day in the Lamb he saw himself to be sacrificed by all the Congregation of Israel.
On that very day in the Lamb he saw himself to be sacrificed by all the Congregation of Israel.
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We were all of us actors in the business;
We were all of us actors in the business;
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not one here but had a hand in the offering up of the son of God, in killing Christ Jesus.
not one Here but had a hand in the offering up of the son of God, in killing christ jesus.
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Thus for these actions of the Minister, the setting apart of the bread and of the wine;
Thus for these actions of the Minister, the setting apart of the bred and of the wine;
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Then follows the Breaking of the bread, and the pouring out of the wine.
Then follows the Breaking of the bred, and the pouring out of the wine.
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At the breaking of the bread, consider Christs flesh torne assunder, all the lashes which made such scratches in his flesh, the ruptures which were made by the nails,
At the breaking of the bred, Consider Christ Flesh torn asunder, all the Lashes which made such Scratches in his Flesh, the ruptures which were made by the nails,
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and the spear that pierced his side: The breaking of him by his Father, the word signifies, crushing him to powder:
and the spear that pierced his side: The breaking of him by his Father, the word signifies, crushing him to powder:
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God would break him, saith the Prophet, even to powder. At the consideration hereof how should our faith be stirred and set awake!
God would break him, Says the Prophet, even to powder. At the consideration hereof how should our faith be stirred and Set awake!
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Thou takest Gods name in vain, if with a dull eye thou canst see these things,
Thou Takest God's name in vain, if with a dull eye thou Canst see these things,
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and not take it to heart. The next action, is The pouring out of the wine:
and not take it to heart. The next actium, is The pouring out of the wine:
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This is my blood, saith Christ, Drink you all of this.
This is my blood, Says christ, Drink you all of this.
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Dost thou see the wine poured out? at that very instant, consider how much blood Christ spilt, how much he poured forth:
Dost thou see the wine poured out? At that very instant, Consider how much blood christ spilled, how much he poured forth:
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and that not only in the very time of his passion, when he hung upon the Cross,
and that not only in the very time of his passion, when he hung upon the Cross,
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when the spears peirced his sides, when the nails bored, and digged his hands and feet:
when the spears pierced his sides, when the nails bored, and dug his hands and feet:
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But that which he shed in the garden in the cold winter time when he shed great drops, great clots of blood, thickest blood that pierc'd his garment,
But that which he shed in the garden in the cold winter time when he shed great drops, great clots of blood, thickest blood that pierced his garment,
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and ran down upon the ground. Consider how much blood he lost when he was whipped and lashed:
and ran down upon the ground. Consider how much blood he lost when he was whipped and lashed:
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when the spear came to the very Pericardium ;
when the spear Come to the very Pericardium;
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thus let us weigh his torments, and it will be a means to make us much affected with his sufferings for us.
thus let us weigh his torments, and it will be a means to make us much affected with his sufferings for us.
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But this is not all, there is another thing yet in the blood: this was but the outward part of his sufferings.
But this is not all, there is Another thing yet in the blood: this was but the outward part of his sufferings.
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Yet some there are who are against Christs sufferings in his soul;
Yet Some there Are who Are against Christ sufferings in his soul;
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If it were so, say they, then something either in the sacrifices of the old Testament,
If it were so, say they, then something either in the Sacrifices of the old Testament,
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or in the new Testament, should signifie it.
or in the new Testament, should signify it.
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What ever such persons object against it, I am sure there was as much in the sacrifices of the old Testament,
What ever such Persons Object against it, I am sure there was as much in the Sacrifices of the old Testament,
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as could possibly be in a Type to signifie it.
as could possibly be in a Type to signify it.
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Now that I may make this to appear, know that in every sacrifice, there were two parts,
Now that I may make this to appear, know that in every sacrifice, there were two parts,
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or two things considerable, and those were the Body and the Blood: the whole was to be made a sacrifice, viz. both Body and blood;
or two things considerable, and those were the Body and the Blood: the Whole was to be made a sacrifice, viz. both Body and blood;
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the body was to be burned, the blood to be poured forth:
the body was to be burned, the blood to be poured forth:
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Now nothing in a beast can signifie the sufferings of Christ in soul, better then the pouring out of the blood. Lev. 17.11.
Now nothing in a beast can signify the sufferings of christ in soul, better then the pouring out of the blood. Lev. 17.11.
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The blood was the life, and this is that which had a relation to the soul,
The blood was the life, and this is that which had a Relation to the soul,
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and was therefore, as in the same place appears, poured out as an attonement for the soul:
and was Therefore, as in the same place appears, poured out as an atonement for the soul:
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And to this in our common prayers, there is an allusion, viz. Grant us gracious Lord so to eat the flesh of thy dear son Jesus Christ,
And to this in our Common Prayers, there is an allusion, viz. Grant us gracious Lord so to eat the Flesh of thy dear son jesus christ,
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and to drink his blood, that our sinful bodies may be made clean by his body,
and to drink his blood, that our sinful bodies may be made clean by his body,
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and our souls washed through his most precious blood. And in Isa. 53.12. The Metaphor holds, He poured out his soul unto death for us.
and our Souls washed through his most precious blood. And in Isaiah 53.12. The Metaphor holds, He poured out his soul unto death for us.
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So that whatever some have fondly thought, its evident and manifest that Christ suffered both in soul and body:
So that whatever Some have fondly Thought, its evident and manifest that christ suffered both in soul and body:
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both soul and body were made an offering for sin, who knew no sin. I should have gone further, but the time cuts me off. FINIS.
both soul and body were made an offering for since, who knew no since. I should have gone further, but the time cuts me off. FINIS.
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HEB. 4.16. Let us therefore come boldly ùnto the throne of grace, that we may obtaine mercy,
HEBREW. 4.16. Let us Therefore come boldly ùnto the throne of grace, that we may obtain mercy,
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and finde grace to help in time of need.
and find grace to help in time of need.
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IN handling heretofore the Doctrine of the conversion of a sinner, I declar'd and shew'd you what mans misery was, and what that great hope of mercy is that the Lord proposeth to the greatest sinner in the world.
IN handling heretofore the Doctrine of the conversion of a sinner, I declared and showed you what men misery was, and what that great hope of mercy is that the Lord Proposeth to the greatest sinner in the world.
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I shew'd unto you the means whereby we may be made partakers of Christ;
I showed unto you the means whereby we may be made partakers of christ;
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and that was by the grace of faith, which doth let fall all other things in a mans self,
and that was by the grace of faith, which does let fallen all other things in a men self,
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and comes with an open and empty hand, to lay hold on Christ, and fill it self with him.
and comes with an open and empty hand, to lay hold on christ, and fill it self with him.
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I shew'd you also the acts of Faith as it justifies. And now because it is a point of high moment, wherein all our comfort stands,
I showed you also the acts of Faith as it Justifies. And now Because it is a point of high moment, wherein all our Comfort Stands,
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and in which it lies, I thought good to resume it all again, so farre as may concerne our practice, that we may see what the work of Gods Spirit is from the first to the last, in the conversion of a sinner from the corruptions and pollutions of the flesh in which he wallowed;
and in which it lies, I Thought good to resume it all again, so Far as may concern our practice, that we may see what the work of God's Spirit is from the First to the last, in the conversion of a sinner from the corruptions and pollutions of the Flesh in which he wallowed;
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and to this purpose have I chosen this place of Scripture, wherein we are encouraged by Gods blessed Word, that what ever we are,
and to this purpose have I chosen this place of Scripture, wherein we Are encouraged by God's blessed Word, that what ever we Are,
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though accursed, and the greatest sinners in the world, and that whatever we want, we should come to Gods throne of grace.
though accursed, and the greatest Sinners in the world, and that whatever we want, we should come to God's throne of grace.
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And we are to think that whatever sinnes are or have been committed, and though our sinnes are never so great,
And we Are to think that whatever Sins Are or have been committed, and though our Sins Are never so great,
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yet that they are not so great as the infinitenesse of Gods mercy;
yet that they Are not so great as the infiniteness of God's mercy;
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especially having such, not only an Intercessor, but Advocate to plead the right of our cause,
especially having such, not only an Intercessor, but Advocate to plead the right of our cause,
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so that Christ comes and he pleads payment;
so that christ comes and he pleads payment;
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and that however our debts are great, and we runne farre in score, yet he is our ransome;
and that however our debts Are great, and we run Far in score, yet he is our ransom;
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and therefore now Gods justice being satisfied, why should not his mercy have place and free course? This is the great comfort that a Christian hath, that he may come freely and boldly to God, because he comes but as for an acquittance of what is already paid:
and Therefore now God's Justice being satisfied, why should not his mercy have place and free course? This is the great Comfort that a Christian hath, that he may come freely and boldly to God, Because he comes but as for an acquittance of what is already paid:
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As a debtor will appear boldly before his creditor, when he knows his debt is discharg'd, he will not then be afraid to look him in the face.
As a debtor will appear boldly before his creditor, when he knows his debt is discharged, he will not then be afraid to look him in the face.
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Now we may come and say, Blessed Father, the debt is paid, I pray give me pardon of my sinnes, give me my acquittance.
Now we may come and say, Blessed Father, the debt is paid, I pray give me pardon of my Sins, give me my acquittance.
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And this is that boldnesse and accesse spoken of, Rom. 5.2. In whom we have accesse by faith.
And this is that boldness and access spoken of, Rom. 5.2. In whom we have access by faith.
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Now that I may not spend too much time needlesly, come we to the ground and matter in the words:
Now that I may not spend too much time needlessly, come we to the ground and matter in the words:
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Wherein there is 1. A preparative for grace. 2. The act it self whereby we are made partakers of the grace of God.
Wherein there is 1. A preparative for grace. 2. The act it self whereby we Are made partakers of the grace of God.
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First, the preparatives are two, The law and the Gospel, and wrought by them. The first preparative.
First, the preparatives Are two, The law and the Gospel, and wrought by them. The First preparative.
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1. Wrought by the Law. The Law works in a time of great need;
1. Wrought by the Law. The Law works in a time of great need;
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this is the first preparative, for a man to be brought to see he stands in great need of Gods mercy and Christs blood,
this is the First preparative, for a man to be brought to see he Stands in great need of God's mercy and Christ blood,
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so that the sinner cries out, Lord, I stand in great want of mercy.
so that the sinner cries out, Lord, I stand in great want of mercy.
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His eyes being thus opened, he is no longer a stranger at home, but he sees the case is wondrous hard with him,
His eyes being thus opened, he is no longer a stranger At home, but he sees the case is wondrous hard with him,
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so that he concludes, Unlesse God be merciful unto me in Christ, I am lost and undone for ever: This is the first preparative;
so that he concludes, Unless God be merciful unto me in christ, I am lost and undone for ever: This is the First preparative;
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and till we come to it, we can never approach the throne of grace. The second is,
and till we come to it, we can never approach the throne of grace. The second is,
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2. Wrought by the Gospel: I see I stand in great need;
2. Wrought by the Gospel: I see I stand in great need;
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but by this second preparative we see a Throne of grace set up, and that addes comfort unto me:
but by this second preparative we see a Throne of grace Set up, and that adds Comfort unto me:
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If God had onely a throne and seat of Justice, I were utterly undone; I see my debt is extreme great;
If God had only a throne and seat of justice, I were utterly undone; I see my debt is extreme great;
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but the Gospel reveals unto me, that God of his infinite mercy hath erected a Throne of grace, a City of refuge, that finding my self in need, my soul may flie unto.
but the Gospel reveals unto me, that God of his infinite mercy hath erected a Throne of grace, a city of refuge, that finding my self in need, my soul may fly unto.
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And now to fit us for this, Gods blessed Spirit works by his Word, to open unto us the Law and our wants;
And now to fit us for this, God's blessed Spirit works by his Word, to open unto us the Law and our Wants;
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to enlighten our understandings that we stand in great need; to win our affection, and open the Gospel and its comforts.
to enlighten our understandings that we stand in great need; to win our affection, and open the Gospel and its comforts.
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Therefore first for the time of need, the Law reveals unto us our woful condition, to be born in sin,
Therefore First for the time of need, the Law reveals unto us our woeful condition, to be born in since,
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as the Pharisee said, and yet not able to see it. Every man may say in generalities, I am a sinner;
as the Pharisee said, and yet not able to see it. Every man may say in Generalities, I am a sinner;
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yet to say and know himself to be such a sinner as indeed he is, to stand in such need, that he cannot do.
yet to say and know himself to be such a sinner as indeed he is, to stand in such need, that he cannot do.
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This one would think to be a matter of sence, but unlesse Gods Spirit open our eyes, we can never see our selvs to be such sinners as we are;
This one would think to be a matter of sense, but unless God's Spirit open our eyes, we can never see our selves to be such Sinners as we Are;
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or else what is the reason that the child of God cries out more against his sinne and the weight thereof,
or Else what is the reason that the child of God cries out more against his sin and the weight thereof,
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after his conversion than he did before? What, are his sinnes greater or more than they were formerly? No,
After his conversion than he did before? What, Are his Sins greater or more than they were formerly? No,
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but his Light is greater, his eyes are open'd, and now he sees more clearly what sinne is.
but his Light is greater, his eyes Are opened, and now he sees more clearly what sin is.
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When the Sunne shines, and its rayes come in, what a number of motes do we discover, which before we saw not? Not as if the Sunne-beames made them,
When the Sun shines, and its rays come in, what a number of motes do we discover, which before we saw not? Not as if the Sunbeams made them,
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or the Sunne raised the dust;
or the Sun raised the dust;
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no, there are here as many motes, and as much dust flying about as if the Sunne shined here:
no, there Are Here as many motes, and as much dust flying about as if the Sun shined Here:
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What's the matter then? Why this: the Sunne discovers them to us.
What's the matter then? Why this: the Sun discovers them to us.
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So that here's the point, Our sinnes in our souls are as motes in the ayre,
So that here's the point, Our Sins in our Souls Are as motes in the air,
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and are not more than they were before conversion, but we cannot see them till the glorious beams of Gods Spirit shine upon us.
and Are not more than they were before conversion, but we cannot see them till the glorious beams of God's Spirit shine upon us.
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The sight of sinne, and of the danger that comes by it, is the work of Gods Spirit.
The sighed of sin, and of the danger that comes by it, is the work of God's Spirit.
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The Spirit discovers sinne unto us, John 16.8. When the Spirit cometh, he shall convince the world of sinne, the word is NONLATINALPHABET, the Spirit shall convince them;
The Spirit discovers sin unto us, John 16.8. When the Spirit comes, he shall convince the world of sin, the word is, the Spirit shall convince them;
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and the same word is used; Heb. 11.1.
and the same word is used; Hebrew 11.1.
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where Faith is said to be the evidence of things not seene, NONLATINALPHABET · Heretofore we had a slight imagination of our sinnes,
where Faith is said to be the evidence of things not seen, · Heretofore we had a slight imagination of our Sins,
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but to have our mouth stopped, and to be convinced, is not a work of flesh and blood,
but to have our Mouth stopped, and to be convinced, is not a work of Flesh and blood,
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but of Gods Spirit, Rom. 3.19. Till we are awakened by his Spirit, we cannot see nor feele the mountains and heaps of sinnes that lie upon our souls.
but of God's Spirit, Rom. 3.19. Till we Are awakened by his Spirit, we cannot see nor feel the Mountains and heaps of Sins that lie upon our Souls.
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Thou art dead in sinne, Rom. 8. Thou art in bondage; and to know it is a work of the Spirit, not of nature.
Thou art dead in sin, Rom. 8. Thou art in bondage; and to know it is a work of the Spirit, not of nature.
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The spirit of bondage, what is that? Why, however we are all bondmen, untill the Son hath made us free;
The Spirit of bondage, what is that? Why, however we Are all bondmen, until the Son hath made us free;
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in a woful estate, slaves to sinne and Satan:
in a woeful estate, slaves to sin and Satan:
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yet till Gods Spirit convince us, and shew it us, and make us know it, we sleep secure, are not afraid,
yet till God's Spirit convince us, and show it us, and make us know it, we sleep secure, Are not afraid,
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but think our selves the freest men in the world, and see not this to be a time of need:
but think our selves the Freest men in the world, and see not this to be a time of need:
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This therfore is the first preparative, when God brings his people by Mount Sinai, Heb. 12.18.
This Therefore is the First preparative, when God brings his people by Mount Sinai, Hebrew 12.18.
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For you are not come unto the Mountain that may be touch't, and that burned by fire,
For you Are not come unto the Mountain that may be touched, and that burned by fire,
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nor unto the blacknesse and darkness, and tempest: so Gal. 4. Mount Sinai is made a figure of the Law, which begets bondage.
nor unto the blackness and darkness, and tempest: so Gal. 4. Mount Sinai is made a figure of the Law, which begets bondage.
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Not that Mount which might be touch't, and that burnt with fire, where was the sound of the Trumpet,
Not that Mount which might be touched, and that burned with fire, where was the found of the Trumpet,
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and voice of words, such a sound as never before was heard, nor never will be till one day we shall hear the same.
and voice of words, such a found as never before was herd, nor never will be till one day we shall hear the same.
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The sound of the Trumpet which sounded at the delivery of the Law, Exod. 19.19. where it is described;
The found of the Trumpet which sounded At the delivery of the Law, Exod 19.19. where it is described;
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for when the voice of the Trumpet sounded long, and waxed louder and louder, that Moses heard, it was such a noise, a great noise at first,
for when the voice of the Trumpet sounded long, and waxed Louder and Louder, that Moses herd, it was such a noise, a great noise At First,
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but it grew higher and and higher, and at last it came to that heighth that it was almost incomprehensible; then Moses spake:
but it grew higher and and higher, and At last it Come to that height that it was almost incomprehensible; then Moses spoke:
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And what spake he? The Holy Ghost sets not down what he spake in that place. Look in Heb. 12.21. So terrible was the voice, that Moses said, I exceedingly fear and quake :
And what spoke he? The Holy Ghost sets not down what he spoke in that place. Look in Hebrew 12.21. So terrible was the voice, that Moses said, I exceedingly Fear and quake:
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Such a kind of lightning and loud voice this was; the Lord commands such a voice as this, Esay 58.1.
Such a kind of lightning and loud voice this was; the Lord commands such a voice as this, Isaiah 58.1.
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Cry aloud, spare not, lift up thy voice like a Trumpet, and shew my people their transgression,
Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their Transgression,
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and the house of Jacob their sins.
and the house of Jacob their Sins.
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When God shall sound with the voice of the Trumpet of his holy Word, of his Law,
When God shall found with the voice of the Trumpet of his holy Word, of his Law,
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and shew thee that thou art a trayterous Rebel, and that there is an Execution gone out against thee, body and goods:
and show thee that thou art a traitorous Rebel, and that there is an Execution gone out against thee, body and goods:
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when God sounds thus to the deaf ear of a carnal man, then cometh the spirit of bondage of necessity on him, which shews that we have a time of need.
when God sounds thus to the deaf ear of a carnal man, then comes the Spirit of bondage of necessity on him, which shows that we have a time of need.
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The Law must have this operation before thou comest to the Throne of grace.
The Law must have this operation before thou Comest to the Throne of grace.
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None will flie to the City of Refuge, till the revenger of blood be hard at his heels:
None will fly to the city of Refuge, till the revenger of blood be hard At his heels:
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Nor any to Christ till he sees his want:
Nor any to christ till he sees his want:
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Thus the Lord makes us know our need by turning the edge of his Axe towards us.
Thus the Lord makes us know our need by turning the edge of his Axe towards us.
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Offenders when they are brought to the bar at Westminster for Treason, have the edge of the Axe turned from them;
Offenders when they Are brought to the bar At Westminster for Treason, have the edge of the Axe turned from them;
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but when they have received the sentence of condemnation, and are carried back to the Tower, the edge of the Axe is turned towards them. Thus is it here;
but when they have received the sentence of condemnation, and Are carried back to the Tower, the edge of the Axe is turned towards them. Thus is it Here;
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The Law turns the edge of Gods Axe towards us; and therefore it's said of St. Peters hearers, Acts 2.38. That they were pricked to the heart.
The Law turns the edge of God's Axe towards us; and Therefore it's said of Saint Peter's hearers, Acts 2.38. That they were pricked to the heart.
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The Law puts the point of Gods sword to our very brests as it were, and brings us to see that we stand in great need of heaven. This is the first preparative;
The Law puts the point of God's sword to our very breasts as it were, and brings us to see that we stand in great need of heaven. This is the First preparative;
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when God enlightens our minds to see our dangerous estate;
when God enlightens our minds to see our dangerous estate;
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and then there must of necessity follow fear, and desire to be rid of this condition;
and then there must of necessity follow Fear, and desire to be rid of this condition;
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for the will and affections alwayes follow the temper of the minde:
for the will and affections always follow the temper of the mind:
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And hence, when a man hath a false perswasion that he is in a good case, that he is safe and well, what works it but pride, presumption, confidence and security? So on the contrary, contrary effects must follow.
And hence, when a man hath a false persuasion that he is in a good case, that he is safe and well, what works it but pride, presumption, confidence and security? So on the contrary, contrary effects must follow.
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If a man be in health and jollity, and on a sudden be proclaimed a Traytor, that he must lose his life and goods, is it possible it should be thus,
If a man be in health and jollity, and on a sudden be proclaimed a Traitor, that he must loose his life and goods, is it possible it should be thus,
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and he not wrought on, nor have any alteration? So when news comes from the Law that thou art a dead man,
and he not wrought on, nor have any alteration? So when news comes from the Law that thou art a dead man,
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and everlastingly must perish, the Law then works wrath, that is, it manifests unto us the wrath of God.
and everlastingly must perish, the Law then works wrath, that is, it manifests unto us the wrath of God.
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When it is thus, there follows a shaking and a trembling, and it's impossible but with Moses thou shouldst exceedingly quake and tremble.
When it is thus, there follows a shaking and a trembling, and it's impossible but with Moses thou Shouldst exceedingly quake and tremble.
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2. For all this, there is a Throne of grace erected; God hath not forgotten to be merciful, though thy sins be never so great:
2. For all this, there is a Throne of grace erected; God hath not forgotten to be merciful, though thy Sins be never so great:
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This is the next preparative for faith, namely, the discovery and acknowledgement of the Gospel of Christ Jesus; We see in Ezra 10.2. We have trespassed against our God, and have taken strange wives of the people of the Land;
This is the next preparative for faith, namely, the discovery and acknowledgement of the Gospel of christ jesus; We see in Ezra 10.2. We have trespassed against our God, and have taken strange wives of the people of the Land;
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yet now there is hope in Israel concerning this thing; we have trespassed ; What then? must we be the subjects of Gods wrath? No:
yet now there is hope in Israel Concerning this thing; we have trespassed; What then? must we be the subject's of God's wrath? No:
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Yet notwithstanding though we have committed this great offence, there is hope in Israel concerning this thing.
Yet notwithstanding though we have committed this great offence, there is hope in Israel Concerning this thing.
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What though we have provoked God to indignation, must we be the matter for his wrath to work on? No:
What though we have provoked God to Indignation, must we be the matter for his wrath to work on? No:
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There is balme in Gilead, Jer. 8. ult.
There is balm in Gilead, Jer. 8. ult.
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Is there no balme in Gilead? Is there no Physitian there? Why then is not the health of the daughter of my people recovered? What though then we are sick to death? yet there is an help in time of need.
Is there no balm in Gilead? Is there no physician there? Why then is not the health of the daughter of my people recovered? What though then we Are sick to death? yet there is an help in time of need.
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And this knowledge of the people, that there is a Throne of grace, is the first comfort comes to a miserable and sinful soul.
And this knowledge of the people, that there is a Throne of grace, is the First Comfort comes to a miserable and sinful soul.
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A man that hath a deadly disease, though the Physitian do him no good which he hath made use of,
A man that hath a deadly disease, though the physician do him no good which he hath made use of,
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yet this he comforts himself in, when he sees a Physician that hath cured the same disease, he sees then there is some hope.
yet this he comforts himself in, when he sees a physician that hath cured the same disease, he sees then there is Some hope.
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Thus it is with a sinful soul. When the welcome news of the Gospel comes, after the Law hath discovered his disease,
Thus it is with a sinful soul. When the welcome news of the Gospel comes, After the Law hath discovered his disease,
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and says, Be not discouraged, there is a Throne of grace prepared for thee: God hath a seat of justice to deal with Rebels and open Traytors;
and Says, Be not discouraged, there is a Throne of grace prepared for thee: God hath a seat of Justice to deal with Rebels and open Traitors;
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but if thou art weary of thy estate, if thou wilt submit to God, take Christ for thy King,
but if thou art weary of thy estate, if thou wilt submit to God, take christ for thy King,
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and cast down all thy weapons, if thou wilt live like a subject, he hath prepared a Throne of grace for thee.
and cast down all thy weapons, if thou wilt live like a Subject, he hath prepared a Throne of grace for thee.
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Christ is thy Atturney in the Court to plead for thee;
christ is thy attorney in the Court to plead for thee;
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he is not as the Papists make him, so stout, and one that takes such state on him,
he is not as the Papists make him, so stout, and one that Takes such state on him,
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as that a man may not come near him.
as that a man may not come near him.
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This is the highest injury that can be offered to Christ, to think that any creature hath more mercy and pity than he hath:
This is the highest injury that can be offered to christ, to think that any creature hath more mercy and pity than he hath:
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It is to rob Christ of the fairest flower in his garden, when we rob him of his mercy and pity.
It is to rob christ of the Fairest flower in his garden, when we rob him of his mercy and pity.
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Mark that place in Heb. 4.15. that we may not think him austere, We have not an High Priest that cannot be touch't with our infirmities, with the feeling of our infirmities. Christ is no hard-hearted man;
Mark that place in Hebrew 4.15. that we may not think him austere, We have not an High Priest that cannot be touched with our infirmities, with the feeling of our infirmities. christ is no hardhearted man;
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when you were his enemies he loved you, insomuch that he humbled himself; and suffered death, even the death of the Crosse for you.
when you were his enemies he loved you, insomuch that he humbled himself; and suffered death, even the death of the Cross for you.
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And he hath the self-same bowels in heaven that he had on earth;
And he hath the selfsame bowels in heaven that he had on earth;
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he wept over Jerusalem, and the self-same weeping heart carried he to heaven with him, the self-same weeping eyes:
he wept over Jerusalem, and the selfsame weeping heart carried he to heaven with him, the selfsame weeping eyes:
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Believe not then the Papists, that he is so hard-hearted or so stately, and that his mother is more ready to speak for us than he; fie on it.
Believe not then the Papists, that he is so hardhearted or so stately, and that his mother is more ready to speak for us than he; fie on it.
vvb xx av dt njp2, cst pns31 vbz av j cc av j, cc cst po31 n1 vbz av-dc j pc-acp vvi p-acp pno12 cs pns31; uh p-acp pn31.
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This is to pervert the Gospel, and make Christ no Christ.
This is to pervert the Gospel, and make christ no christ.
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We have not an High Priest that cannot be touched with the feeling of our infirmities, Heb. 2.17. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, &c. Alas poor soul, saith Christ, what the malice of the Divel is, I know by mine own experience in the flesh;
We have not an High Priest that cannot be touched with the feeling of our infirmities, Hebrew 2.17. In all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High Priest, etc. Alas poor soul, Says christ, what the malice of the devil is, I know by mine own experience in the Flesh;
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for Christ was tempted in all things according to us, sinne only excepted. I know what the temptations of the world are;
for christ was tempted in all things according to us, sin only excepted. I know what the temptations of the world Are;
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but whereas we have three enemies, the Divel, the world, and the flesh, only the two former were his.
but whereas we have three enemies, the devil, the world, and the Flesh, only the two former were his.
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Christ had the temptations of the world and the Divel, not of the corrupt flesh; for he had no corrupt flesh:
christ had the temptations of the world and the devil, not of the corrupt Flesh; for he had no corrupt Flesh:
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A man that hath been himself in terrible Tempests on the Sea, when he sees a storme, out of his own experience he pities those that are in it;
A man that hath been himself in terrible Tempests on the Sea, when he sees a storm, out of his own experience he pities those that Are in it;
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when as others are not a jot moved: for he hath seen that consternation of minde, which on every side appeared. That — plurima mortis imago ;
when as Others Are not a jot moved: for he hath seen that consternation of mind, which on every side appeared. That — Many mortis imago;
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whereas others having not been there, lay not their miseries to heart. Christ having suffered himself, and being tempted as we were, is sensible of our miseries;
whereas Others having not been there, lay not their misery's to heart. christ having suffered himself, and being tempted as we were, is sensible of our misery's;
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and therefore never count it boldnesse to come boldly to him that gives thee this encouragement:
and Therefore never count it boldness to come boldly to him that gives thee this encouragement:
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Come boldly to the Throne of grace. We must understand that all this is before faith, we must
Come boldly to the Throne of grace. We must understand that all this is before faith, we must
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1. Know that we have a need.
1. Know that we have a need.
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2. That there is a Throne of grace, when God enlightens my conscience, and encourages me to come.
2. That there is a Throne of grace, when God enlightens my conscience, and encourages me to come.
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And thus having spoken of the preparatives, I come to the work, the main thing it self. Now this is,
And thus having spoken of the preparatives, I come to the work, the main thing it self. Now this is,
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2. The Act, Coming; this coming is believing ; as the feet which carry a man to the place he would be in;
2. The Act, Coming; this coming is believing; as the feet which carry a man to the place he would be in;
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his feet carry him nearer and nearer.
his feet carry him nearer and nearer.
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If a man cannot be cured but by the Bath, his feet must carry him thither.
If a man cannot be cured but by the Bath, his feet must carry him thither.
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Now faith is the legs of the soul, the feet that carry us unto Christ; whereas we are afar off, and draw back as all unbelievers;
Now faith is the legs of the soul, the feet that carry us unto christ; whereas we Are afar off, and draw back as all unbelievers;
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now by believing we draw near. Now as unbelievers draw back, so believers draw forward; and therefore John 1.12. and John 6.35. To come to Christ and to believe in him are the self-same thing.
now by believing we draw near. Now as unbelievers draw back, so believers draw forward; and Therefore John 1.12. and John 6.35. To come to christ and to believe in him Are the selfsame thing.
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He that cometh to me shall never hunger, and he that believeth on me shall never thirst.
He that comes to me shall never hunger, and he that Believeth on me shall never thirst.
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Coming is there made an act of faith, and the same thing with it: The one is the explication of the other;
Coming is there made an act of faith, and the same thing with it: The one is the explication of the other;
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thy coming to Christ is thy believing in him.
thy coming to christ is thy believing in him.
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When thou hearest of a Throne of grace, and seest the Lord of glory stretching out his golden Scepter, come and touch it, take the benefit of the Kings pardon.
When thou Hearst of a Throne of grace, and See the Lord of glory stretching out his golden Sceptre, come and touch it, take the benefit of the Kings pardon.
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If a man know there is such a Throne of grace, he must come unto it;
If a man know there is such a Throne of grace, he must come unto it;
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And now begins faith to work.
And now begins faith to work.
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And that thou mayst understand it the better, know that faith then begins first to work,
And that thou Mayest understand it the better, know that faith then begins First to work,
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when thou settest the first step towards the Throne of grace. And this is the houre in which salvation is come unto thy house.
when thou settest the First step towards the Throne of grace. And this is the hour in which salvation is come unto thy house.
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None can come to me, saith Christ, except my Father draw him.
None can come to me, Says christ, except my Father draw him.
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If thou seest a vertue to come from Christ, and to draw thee as an Adamant,
If thou See a virtue to come from christ, and to draw thee as an Adamant,
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and thou feelest that loadstone working on thee, then begins faith: It makes thee draw near to Christ;
and thou Feel that Loadstone working on thee, then begins faith: It makes thee draw near to christ;
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whereas before thou wert a stranger:
whereas before thou Wertenberg a stranger:
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Till then thou art like thy Grandfather Adam, thou runnest away, and thinkest thy self most secure,
Till then thou art like thy Grandfather Adam, thou runnest away, and Thinkest thy self most secure,
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when thou wast farthest from God; but now thou seest no comfort, unlesse thou draw nigh unto him;
when thou wast farthest from God; but now thou See no Comfort, unless thou draw High unto him;
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now as the Apostle saith, Phil. 2.13. It is he that worketh in us the will and the deed ;
now as the Apostle Says, Philip 2.13. It is he that works in us the will and the deed;
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this must be wrought in us by God. First, a will, then the deed;
this must be wrought in us by God. First, a will, then the deed;
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and then it is not only I would do such a thing, but I do it :
and then it is not only I would do such a thing, but I do it:
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God works not only the will of coming, but the deed of coming; and all his acts are acts of faith, and have a promise;
God works not only the will of coming, but the deed of coming; and all his acts Are acts of faith, and have a promise;
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God makes no promise till we be in Christ; till we have faith, we are no heires of the promise;
God makes no promise till we be in christ; till we have faith, we Are no Heirs of the promise;
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when a man sets his face towards Jerusalem, and begins to set himself to go to Christ, all he doth then hath the promise;
when a man sets his face towards Jerusalem, and begins to Set himself to go to christ, all he does then hath the promise;
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not a tear now that he sheds but is pretious, God puts it into his bottle;
not a tear now that he sheds but is precious, God puts it into his Bottle;
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not a cup of cold water that now he gives but shall have a great reward;
not a cup of cold water that now he gives but shall have a great reward;
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this is a blessed thing when every thing we do hath a promise annexed to it,
this is a blessed thing when every thing we do hath a promise annexed to it,
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when every step we step hath a promise made to it. Now then the will is the first thing that is wrought in us;
when every step we step hath a promise made to it. Now then the will is the First thing that is wrought in us;
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this is that which makes the act of faith, that is, I have a will, a resolution to do this:
this is that which makes the act of faith, that is, I have a will, a resolution to do this:
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And the Apostle makes it more than the very deed it self, 2 Cor. 8.10.
And the Apostle makes it more than the very deed it self, 2 Cor. 8.10.
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as I may so say, For this is expedient for you, who have begun before not only to do, but to be forward.
as I may so say, For this is expedient for you, who have begun before not only to do, but to be forward.
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So we translate it, but look in the Margent, and its rendred, ( to be willing) NONLATINALPHABET, as the Greek hath it;
So we translate it, but look in the Margin, and its rendered, (to be willing), as the Greek hath it;
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as if the will were more than the deed it self; for a man to come unwillingly, 'tis nothing worth;
as if the will were more than the deed it self; for a man to come unwillingly, it's nothing worth;
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the ground-work is the will, which is a greater matter than the deed.
the groundwork is the will, which is a greater matter than the deed.
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Nothing more separates a man from Christ, than to say, I will not have this man to raigne over me ;
Nothing more separates a man from christ, than to say, I will not have this man to Reign over me;
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but if thou canst frame thy will that it shall go perpendicularly on the object, and accept Christ on the termes offer'd, that's faith, and that hath the promise.
but if thou Canst frame thy will that it shall go perpendicularly on the Object, and accept christ on the terms offered, that's faith, and that hath the promise.
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And therefore the Scripture compares it to conjunction with Christ. And as in the Sacrament we spiritually eat his flesh and drink his blood;
And Therefore the Scripture compares it to conjunction with christ. And as in the Sacrament we spiritually eat his Flesh and drink his blood;
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the conjunction is between Christ and his Church. And therefore the Scripture compares our conjunction by faith to the mystery of wedlock.
the conjunction is between christ and his Church. And Therefore the Scripture compares our conjunction by faith to the mystery of wedlock.
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What makes a marriage? its consent. Wilt thou have this man to be thy husband? she answers, I will; that expression makes the marriage:
What makes a marriage? its consent. Wilt thou have this man to be thy husband? she answers, I will; that expression makes the marriage:
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The knot is knit by this mutual pledging of troth, all other things are but subsequents of it.
The knot is knit by this mutual pledging of troth, all other things Are but subsequents of it.
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So God saith, Wilt thou have my Sonne? Thou shalt have with him all his wealth,
So God Says, Wilt thou have my Son? Thou shalt have with him all his wealth,
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though for a time thou must go bare, and fare hard; yet thou shalt have a Kingdome:
though for a time thou must go bore, and fare hard; yet thou shalt have a Kingdom:
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When a man considers deliberately, here is the losse, I must deny my self and obey him,
When a man considers deliberately, Here is the loss, I must deny my self and obey him,
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but I shall have a Kingdome, Gods blessing, and peace of conscience;
but I shall have a Kingdom, God's blessing, and peace of conscience;
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All things considered, casting the best with the worst, then the resolution is, this is a true saying worthy of all acceptation, &c. I'le take him on any termes, be they never so hard,
All things considered, casting the best with the worst, then the resolution is, this is a true saying worthy of all acceptation, etc. I'll take him on any terms, be they never so hard,
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for I shall be a saver in the end:
for I shall be a saver in the end:
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when we can take Christ as it were with all his faults, this is the will which God requires.
when we can take christ as it were with all his Faults, this is the will which God requires.
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There is another comparison in Scripture, John 6.35. its compared to hunger and thirst. Believing was exprest by coming.
There is Another comparison in Scripture, John 6.35. its compared to hunger and thirst. Believing was expressed by coming.
pc-acp vbz j-jn n1 p-acp n1, np1 crd. pn31|vbz vvn p-acp n1 cc n1. vvg vbds vvn p-acp vvg.
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Believing is exprest by hungring and thirsting. So when I see such a will and desire after Christ;
Believing is expressed by hungering and thirsting. So when I see such a will and desire After christ;
vvg vbz vvn p-acp j-vvg cc vvg. av c-crq pns11 vvb d dt n1 cc vvi p-acp np1;
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that I hunger and thirst after him, that a hungry man longeth not more for bread,
that I hunger and thirst After him, that a hungry man Longeth not more for bred,
cst pns11 n1 cc n1 p-acp pno31, cst dt j n1 vvz xx dc p-acp n1,
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nor the Hart thirsteth more for the water-brooks, than my soul doth for Christ; why then there is a promise made unto us;
nor the Heart Thirsteth more for the Water brooks, than my soul does for christ; why then there is a promise made unto us;
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and a promise is never made unto us till we be in Christ. Matth. 5. Rev. 22. Esay 55. We finde promises in them all; in Mat. 5.6. Bl•ssed are they that hunger and thirst after righteousnesse;
and a promise is never made unto us till we be in christ. Matthew 5. Rev. 22. Isaiah 55. We find promises in them all; in Mathew 5.6. Bl•ssed Are they that hunger and thirst After righteousness;
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for theirs is the Kingdome of heaven, they shall be filled. Consider here what the nature of hunger and thirst is ;
for theirs is the Kingdom of heaven, they shall be filled. Consider Here what the nature of hunger and thirst is;
c-acp png32 vbz dt n1 pp-f n1, pns32 vmb vbi vvn. vvb av q-crq dt n1 pp-f n1 cc n1 vbz;
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they shall be filled, which implies they were empty before, but now they shall be filled.
they shall be filled, which Implies they were empty before, but now they shall be filled.
pns32 vmb vbi vvn, r-crq vvz pns32 vbdr j a-acp, cc-acp av pns32 vmb vbi vvn.
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Suppose now I am not fill'd with Christ, What am I without him? No, I want him;
Suppose now I am not filled with christ, What am I without him? No, I want him;
vvb av pns11 vbm xx vvn p-acp np1, q-crq vbm pns11 p-acp pno31? uh-dx, pns11 vvb pno31;
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yet there's a blessing to the hungry and thirsty, and there's no blessing without faith. If we be not heires of the faith, we cannot be heires of the blessing.
yet there's a blessing to the hungry and thirsty, and there's no blessing without faith. If we be not Heirs of the faith, we cannot be Heirs of the blessing.
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Dost thou finde in thy self an hungring and thirsting after Christ? Thou art blessed, this faith will save thee.
Dost thou find in thy self an hungering and thirsting After christ? Thou art blessed, this faith will save thee.
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Now faith will say, I am wonderfully pained, faint, and even starved, that I cannot be filled with Christ;
Now faith will say, I am wonderfully pained, faint, and even starved, that I cannot be filled with christ;
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yet be content man, thou shalt be filled with him; in the mean while thou hast him, and hast blessednesse, and shalt be blessed. It's said, 1 John 5.13.
yet be content man, thou shalt be filled with him; in the mean while thou hast him, and hast blessedness, and shalt be blessed. It's said, 1 John 5.13.
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These things have I written unto you that believe in the Name of the Sonne of God, that you may know that you have eternal life,
These things have I written unto you that believe in the Name of the Son of God, that you may know that you have Eternal life,
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and that you may believe on the Name of the Sonne of God. Mark how the Apostle distinguishes these two things;
and that you may believe on the Name of the Son of God. Mark how the Apostle Distinguishes these two things;
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thou believest on the Name of Christ, yet sayst thou, though I believe, I am not sure of my salvation, I do not know it.
thou Believest on the Name of christ, yet Sayest thou, though I believe, I am not sure of my salvation, I do not know it.
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Why, let not that much trouble thee, that's a consequent of it, and that assurance will follow after;
Why, let not that much trouble thee, that's a consequent of it, and that assurance will follow After;
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therefore you should not confound it with believing:
Therefore you should not confound it with believing:
av pn22 vmd xx vvi pn31 p-acp vvg:
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These things have I written unto you that ye might know, &c. then there is a conclusion to be deduced from the premisses,
These things have I written unto you that you might know, etc. then there is a conclusion to be deduced from the premises,
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so that a man may have full hold of Christ, and yet not be fully assured of his salvation.
so that a man may have full hold of christ, and yet not be Fully assured of his salvation.
av cst dt n1 vmb vhi j n1 pp-f np1, cc av xx vbi av-j vvn pp-f po31 n1.
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So then here is the will, which is the first thing. But the Lord works the deed also.
So then Here is the will, which is the First thing. But the Lord works the deed also.
av av av vbz dt n1, r-crq vbz dt ord n1. p-acp dt n1 vvz dt n1 av.
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And whereas it is said that God takes the will for the deed, the place had need be well understood:
And whereas it is said that God Takes the will for the deed, the place had need be well understood:
cc cs pn31 vbz vvn cst np1 vvz dt n1 p-acp dt n1, dt n1 vhd n1 vbi av vvn:
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when we say God takes the will for the deed, it is not alwayes true, unlesse it be thus understood.
when we say God Takes the will for the deed, it is not always true, unless it be thus understood.
c-crq pns12 vvb np1 vvz dt n1 p-acp dt n1, pn31 vbz xx av j, cs pn31 vbb av vvn.
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When a man hath done to the utmost of his power what he is able, hath endeavoured by all means,
When a man hath done to the utmost of his power what he is able, hath endeavoured by all means,
c-crq dt n1 vhz vdn p-acp dt j pp-f po31 n1 r-crq pns31 vbz j, vhz vvn p-acp d n2,
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then God will take the will for the deed;
then God will take the will for the deed;
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but if there be ability in me, and I do not as much as I am able, I do not my utmost endeavour,
but if there be ability in me, and I do not as much as I am able, I do not my utmost endeavour,
cc-acp cs pc-acp vbi n1 p-acp pno11, cc pns11 vdb xx p-acp d c-acp pns11 vbm j, pns11 vdb xx po11 j n1,
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then God will not take it; but now God works the will and the deed;
then God will not take it; but now God works the will and the deed;
cs np1 vmb xx vvi pn31; cc-acp av np1 vvz dt n1 cc dt n1;
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when a man comes to the Throne of grace, and sets forward in his journey towards God, the first thing he doth is to come to the Throne of grace with Christ in his armes,
when a man comes to the Throne of grace, and sets forward in his journey towards God, the First thing he does is to come to the Throne of grace with christ in his arms,
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and then having fast hold on Christ, he hastens and delayes not, having hold as Joab on the horns of the Altar.
and then having fast hold on christ, he hastens and delays not, having hold as Joab on the horns of the Altar.
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He hastens, he sees its no time to delay, he sees its now a time of need;
He hastens, he sees its no time to Delay, he sees its now a time of need;
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and Need, as the old proverb is, makes the old wife trot.
and Need, as the old proverb is, makes the old wife trot.
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Is it not need to make haste (when the pursuer of blood follows) to the City of Refuge? who would make delays and demurs,
Is it not need to make haste (when the pursuer of blood follows) to the city of Refuge? who would make delays and demurs,
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and not run as fast as his legs would carry him? Asson as I apprehend my need,
and not run as fast as his legs would carry him? Asson as I apprehend my need,
cc xx vvi c-acp av-j c-acp po31 n2 vmd vvi pno31? np1 c-acp pns11 vvb po11 n1,
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and see the golden Scepter stretched out, then I come with might and main with Christ in my armes,
and see the golden Sceptre stretched out, then I come with might and main with christ in my arms,
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and present him to the Father, and this is the approaching and drawing near in the Text, to the Throne of grace.
and present him to the Father, and this is the approaching and drawing near in the Text, to the Throne of grace.
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But now when I am come thither, what do I say there? What shall I come and say nothing? The prodigal soon resolved to go to his Father,
But now when I am come thither, what do I say there? What shall I come and say nothing? The prodigal soon resolved to go to his Father,
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and say, I will up and go, there's the will; and say, there's his speech.
and say, I will up and go, there's the will; and say, there's his speech.
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The believer is not like to the sonne that said to his father, I will go, but went not ;
The believer is not like to the son that said to his father, I will go, but went not;
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but when his father bids him come, he will come, he will not onely say so,
but when his father bids him come, he will come, he will not only say so,
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but will draw near, and then he hath a promise, He that cometh to me, I will in no wise cast off.
but will draw near, and then he hath a promise, He that comes to me, I will in no wise cast off.
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But when we come thither, what must we do? why we must take unto our selves words, according to the Prophets expression, Hos. 14.2.
But when we come thither, what must we do? why we must take unto our selves words, according to the prophets expression, Hos. 14.2.
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Take unto you words, and go unto the Lord, and say, Take away all our iniquities,
Take unto you words, and go unto the Lord, and say, Take away all our iniquities,
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and receive us graciously, so will we render the calves of our lips.
and receive us graciously, so will we render the calves of our lips.
cc vvb pno12 av-j, av vmb pns12 vvi dt n2 pp-f po12 n2.
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When he comes to the Throne of grace, the thing that he doth, is, he presents unto the Father Christ bleeding, gasping, dying, buried, and conquering death;
When he comes to the Throne of grace, the thing that he does, is, he presents unto the Father christ bleeding, gasping, dying, buried, and conquering death;
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and when he presents Christ to him, he opens his case, and confesses his sin to the full,
and when he presents christ to him, he Opens his case, and Confesses his since to the full,
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and sayes, Lord, this is my case:
and Says, Lord, this is my case:
cc vvz, n1, d vbz po11 n1:
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As a beggar when he comes to ask an almes of you, he will make a preface, and tell you his extremity;
As a beggar when he comes to ask an alms of you, he will make a preface, and tell you his extremity;
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Sir, I am in great want, I have not tasted a bit of bread in so many dayes,
Sir, I am in great want, I have not tasted a bit of bred in so many days,
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and unless you help me by your charity, I am utterly undone.
and unless you help me by your charity, I am utterly undone.
cc cs pn22 vvb pno11 p-acp po22 n1, pns11 vbm av-j vvn.
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Now when these two concur that there is true need in the beggar, and liberality in him of whom he begs, it encourages the beggar to be importunate, and he prevails;
Now when these two concur that there is true need in the beggar, and liberality in him of whom he begs, it encourages the beggar to be importunate, and he prevails;
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you may know when the beggar hath need by his tone, accent or language:
you may know when the beggar hath need by his tone, accent or language:
pn22 vmb vvi c-crq dt n1 vhz n1 p-acp po31 n1, n1 cc n1:
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The needy beggars tone and accent is different from the sturdy beggars that hath no need;
The needy beggars tone and accent is different from the sturdy beggars that hath no need;
dt j ng1 n1 cc n1 vbz j p-acp dt j n2 cst vhz dx n1;
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but yet, though the beggar be in great misery, if he see a churlish Nabal go by him, he hath no heart to beg,
but yet, though the beggar be in great misery, if he see a churlish Nabal go by him, he hath no heart to beg,
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and follows him not, nor begs so hard, because he hath but little hope to attain any thing from him.
and follows him not, nor begs so hard, Because he hath but little hope to attain any thing from him.
cc vvz pno31 xx, ccx vvz av av-j, c-acp pns31 vhz p-acp j n1 pc-acp vvi d n1 p-acp pno31.
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But I say let both these meet together;
But I say let both these meet together;
p-acp pns11 vvb vvb d d vvb av;
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first, that the beggar is in great need, then, that he of whom he begs, is very liberal, it makes him beg hard;
First, that the beggar is in great need, then, that he of whom he begs, is very liberal, it makes him beg hard;
ord, cst dt n1 vbz p-acp j n1, av, cst pns31 pp-f ro-crq pns31 vvz, vbz av j, pn31 vvz pno31 vvi av-j;
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but now cannot he pray without book? Think not that I speak against praying by the book;
but now cannot he pray without book? Think not that I speak against praying by the book;
cc-acp av vmbx pns31 vvi p-acp n1? vvb xx cst pns11 vvb p-acp vvg p-acp dt n1;
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you are deceived if you think so;
you Are deceived if you think so;
pn22 vbr vvn cs pn22 vvb av;
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but there must be words taken to us besides, which perhaps a book will not yield us.
but there must be words taken to us beside, which perhaps a book will not yield us.
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A beggars need will make him speak, and he will not hide his sores;
A beggars need will make him speak, and he will not hide his sores;
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but if he hath any sore more ugly or worse than another, he will uncover it;
but if he hath any soar more ugly or Worse than Another, he will uncover it;
cc-acp cs pns31 vhz d n1 av-dc j cc av-jc cs j-jn, pns31 vmb vvi pn31;
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good Sir, behold my woful and distressed case, he layes all open to provoke pity.
good Sir, behold my woeful and distressed case, he lays all open to provoke pity.
j n1, vvb po11 j cc j-vvn n1, pns31 vvz d j pc-acp vvi n1.
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So when thou comest before God in confession, canst thou not finde out words to open thy self to Almighty God, not one word whereby thou mayst unlap thy sores,
So when thou Comest before God in Confessi, Canst thou not find out words to open thy self to Almighty God, not one word whereby thou Mayest unlap thy sores,
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and beseech him to look on thee with an eye of pity? I must not mince my sins,
and beseech him to look on thee with an eye of pity? I must not mince my Sins,
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but amplifie and aggravate them, that God may be moved to pardon me; till we do thus, we cannot expect that God should forgive us.
but amplify and aggravate them, that God may be moved to pardon me; till we do thus, we cannot expect that God should forgive us.
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A great ado there is about auricular confession, but its a meer bable;
A great ado there is about auricular Confessi, but its a mere babble;
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3791
It were better to cry out our sinnes at the high Crosse, than to confesse in a Priests eare.
It were better to cry out our Sins At the high Cross, than to confess in a Priests ear.
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Thou whisperest in the Priests eare;
Thou whisperest in the Priests ear;
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what if he never tell it, or if he do, art thou the better? Come and poure out thy heart and soul before.
what if he never tell it, or if he do, art thou the better? Come and pour out thy heart and soul before.
r-crq cs pns31 av-x vvi pn31, cc cs pns31 vdb, vb2r pns21 dt j? np1 cc vvi av po21 n1 cc n1 a-acp.
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Almighty God, confesse thy self to him as David did, for that hath a promise made to it, Psal. 51.4.
Almighty God, confess thy self to him as David did, for that hath a promise made to it, Psalm 51.4.
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Against thee, thee onely have I sinned, and done this evil in thy sight, that thou mayst be justified when thou speakest, and clear when thou judgest.
Against thee, thee only have I sinned, and done this evil in thy sighed, that thou Mayest be justified when thou Speakest, and clear when thou Judges.
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Why so? Why, one main cause why we should confesse sinne, is to justifie God. When a sinner confesses, I am a childe of wrath;
Why so? Why, one main cause why we should confess sin, is to justify God. When a sinner Confesses, I am a child of wrath;
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and of death, if thou castest me into hell, as justly thou mayst, I have received but my due:
and of death, if thou Chastest me into hell, as justly thou Mayest, I have received but my due:
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when a man does thus (as the Kings Atturney may frame a Bill of Inditement against himself) he justifies Almighty God:
when a man does thus (as the Kings attorney may frame a Bill of Indictment against himself) he Justifies Almighty God:
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3799
Thus did David, Against thee, against thee, &c. Now when we have thus aggravated our misery, comes the other part of begging, to cry for mercy with earnestnesse,
Thus did David, Against thee, against thee, etc. Now when we have thus aggravated our misery, comes the other part of begging, to cry for mercy with earnestness,
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and here's the power of the Spirit.
and here's the power of the Spirit.
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It's one thing for a man to pray, and another thing for a man to say a prayer.
It's one thing for a man to pray, and Another thing for a man to say a prayer.
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'Tis the easiest thing in the world to say a prayer, but to pray and cry for mercy as David did, in good earnest, to wrestle with God, to say, Lord, My life lies in it, I will never give thee over, I will not go with a denial;
It's the Easiest thing in the world to say a prayer, but to pray and cry for mercy as David did, in good earnest, to wrestle with God, to say, Lord, My life lies in it, I will never give thee over, I will not go with a denial;
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this is termed NONLATINALPHABET, this is the work of Gods Spirit.
this is termed, this is the work of God's Spirit.
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I named you a place in Jude ver. 20. where the Apostle exhorts, but ye beloved, build up your selves in your most holy faith, praying in the Holy Ghost ;
I nam you a place in U^de ver. 20. where the Apostle exhorts, but you Beloved, built up your selves in your most holy faith, praying in the Holy Ghost;
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there's the prayer of the faithful, to pray in the Holy Ghost.
there's the prayer of the faithful, to pray in the Holy Ghost.
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And in the Ephesians we read of an Armour provided for all the parts of a mans body,
And in the Ephesians we read of an Armour provided for all the parts of a men body,
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yet all will not serve the turn, unlesse prayer come in as the chief, Ephes. 6.18. Praying alwayes with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, &c. This is the prayer of faith, that procures forgivenesse of sinnes;
yet all will not serve the turn, unless prayer come in as the chief, Ephesians 6.18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, etc. This is the prayer of faith, that procures forgiveness of Sins;
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we must pray in faith, and in the Spirit; that is the language which God understands.
we must pray in faith, and in the Spirit; that is the language which God understands.
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He knoweth the meaning of the Spirit, and knoweth none else but that:
He Knoweth the meaning of the Spirit, and Knoweth none Else but that:
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Many men are wondrously deceived in that which they call the Spirit of prayer. One thinks it is a faculty to set out ones desires in fair words, shewing earnestnesse,
Many men Are wondrously deceived in that which they call the Spirit of prayer. One thinks it is a faculty to Set out ones Desires in fair words, showing earnestness,
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and speaking much in an extemporary prayer. This we think commendable, yet this is not the Spirit of prayer.
and speaking much in an extemporary prayer. This we think commendable, yet this is not the Spirit of prayer.
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One that shall never come to heaven, may be more ready in this than the childe of God;
One that shall never come to heaven, may be more ready in this than the child of God;
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for it is a matter of skill and exercise; the Spirit of prayer is another thing.
for it is a matter of skill and exercise; the Spirit of prayer is Another thing.
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The Spirit helpeth our infirmities, for we know not what we should pray for as we ought;
The Spirit Helpeth our infirmities, for we know not what we should pray for as we ought;
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the Spirit it self makes intercession for us with groanings that cannot be uttered, Rom. 8.26. What shall we think then, that the Holy Ghost groans or speaks in prayer? No:
the Spirit it self makes Intercession for us with groanings that cannot be uttered, Rom. 8.26. What shall we think then, that the Holy Ghost groans or speaks in prayer? No:
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but it makes us groan, and though we speak not a word, yet it so enlarges our hearts,
but it makes us groan, and though we speak not a word, yet it so enlarges our hearts,
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3817
as that we send up a volley of sighs and groans which fit the Throne of grace.
as that we send up a volley of sighs and groans which fit the Throne of grace.
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3818
And this is the Spirit of prayer, when with these sighs and groans I beg as it were for my life.
And this is the Spirit of prayer, when with these sighs and groans I beg as it were for my life.
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This is that ardent affection the Scripture speaks of. A cold prayer will never get forgivenesse of sins;
This is that Ardent affection the Scripture speaks of. A cold prayer will never get forgiveness of Sins;
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it's the prayer of faith which prevailes. The prayer of the faithful availeth much, if it be NONLATINALPHABET, fervent.
it's the prayer of faith which prevails. The prayer of the faithful availeth much, if it be, fervent.
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3821
In the Ancient Churches those that were possessed with an evil spirit, were call'd NONLATINALPHABET, because that caught them up,
In the Ancient Churches those that were possessed with an evil Spirit, were called, Because that caught them up,
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3822
and made them do actions not sutable to their nature;
and made them doe actions not suitable to their nature;
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Prayer is a fire from heaven, which if thou hast it, will carry all heaven before it;
Prayer is a fire from heaven, which if thou hast it, will carry all heaven before it;
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there is nothing in the world so strong as a Christian thus praying:
there is nothing in the world so strong as a Christian thus praying:
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3825
Prayers that are kindled with such a zeal, are compared to Jacobs wrestling with the Angel, Hos. 12.4. whereby, he had power over the Angel.
Prayers that Are kindled with such a zeal, Are compared to Jacobs wrestling with the Angel, Hos. 12.4. whereby, he had power over the Angel.
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The Prophet expounds what this wrastling was, he wept and made supplication unto him; he found him in Bethel, and there he spake with him.
The Prophet expounds what this wrestling was, he wept and made supplication unto him; he found him in Bethel, and there he spoke with him.
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3827
This is the wrestling with God, when thou fillest heaven with thy sighs and sobs, and bedewest thy couch with thy tears as David did;
This is the wrestling with God, when thou Fillest heaven with thy sighs and sobs, and bedewest thy couch with thy tears as David did;
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and hast this resolution with Jacob, I will not let thee go except thou blesse me.
and hast this resolution with Jacob, I will not let thee go except thou bless me.
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God loves this kinde of boldnesse in a beggar, that he will not go away without an answer.
God loves this kind of boldness in a beggar, that he will not go away without an answer.
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3830
As the poor Widow in the Parable that would not give over her suit, so that the Judge though he feared not God,
As the poor Widow in the Parable that would not give over her suit, so that the Judge though he feared not God,
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3831
nor cared for man, by reason of her importunity granted her desire.
nor cared for man, by reason of her importunity granted her desire.
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Mark the other thing in the Apostle, he bids us pray with the Spirit, and with perseverance ;
Mark the other thing in the Apostle, he bids us pray with the Spirit, and with perseverance;
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and he that cometh thus, hath a promise made to it: He that calleth on the Name of the Lord shall be saved.
and he that comes thus, hath a promise made to it: He that calls on the Name of the Lord shall be saved.
cc pns31 cst vvz av, vhz dt n1 vvd p-acp pn31: pns31 cst vvz p-acp dt n1 pp-f dt n1 vmb vbi vvn.
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3834
Call on me in the day of trouble, and I will hear thee ; it's set down fully, Matth. 6.7. Ask and you shall have, seek and you shall finde, knock and it shall be opened unto you;
Call on me in the day of trouble, and I will hear thee; it's Set down Fully, Matthew 6.7. Ask and you shall have, seek and you shall find, knock and it shall be opened unto you;
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for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.
for every one that asks receives, and he that seeks finds, and to him that knocketh it shall be opened.
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3836
One would think this were idem per idem, but it is not so.
One would think this were idem per idem, but it is not so.
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He bids us ask and it shall be given, seek and you shall finde, &c. There is a promise annexed to asking, seeking and knocking,
He bids us ask and it shall be given, seek and you shall find, etc. There is a promise annexed to asking, seeking and knocking,
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but it is also proved by universal experience: for every one that asketh, &c. It's every mans case;
but it is also proved by universal experience: for every one that asks, etc. It's every men case;
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never any man did it yet, that hath lost his labour, in not attaining what he asked.
never any man did it yet, that hath lost his labour, in not attaining what he asked.
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3840
If thou hast it not yet, thou shalt have it in the end;
If thou hast it not yet, thou shalt have it in the end;
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it is so fair a petition to ask, to have thy sinnes pardoned, that God would be friends with thee,
it is so fair a petition to ask, to have thy Sins pardoned, that God would be Friends with thee,
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and that Christ would make thee love him, and that God would be thy God, that God delights in it. This is the point then;
and that christ would make thee love him, and that God would be thy God, that God delights in it. This is the point then;
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Suppose God answer not presently, yet knock still, seek still; that is perseverance, the thing whereby it is distinguished from temporary asking.
Suppose God answer not presently, yet knock still, seek still; that is perseverance, the thing whereby it is distinguished from temporary asking.
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3844
The hypocrite will pray in a time of need and adversity, but his prayer is not constant, Job 27.10.
The hypocrite will pray in a time of need and adversity, but his prayer is not constant, Job 27.10.
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Will the hypocrite alwayes call upon God? If they come and seek God, and he will not answer,
Will the hypocrite always call upon God? If they come and seek God, and he will not answer,
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as Saul did, they will try the Divel. God would not answer Saul, and he presently goes to the Divel.
as Saul did, they will try the devil. God would not answer Saul, and he presently Goes to the devil.
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It's not so with Gods children; they pray, and pray, and wait still; they pray with the Spirit, and with perseverance:
It's not so with God's children; they pray, and pray, and wait still; they pray with the Spirit, and with perseverance:
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God deals not alwayes alike with his children, but differently; sometimes he answers presently, sometimes he makes them wait his leisure, Psal. 32.5. I said I would confess my sinne, (sayes David) and my transgressions, and thou forgavest the iniquity of my sinne ; so Dan. 9.21.
God deals not always alike with his children, but differently; sometime he answers presently, sometime he makes them wait his leisure, Psalm 32.5. I said I would confess my sin, (Says David) and my transgressions, and thou forgavest the iniquity of my sin; so Dan. 9.21.
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When he set himself to seek God, even while he was speaking and praying, the man Gabriel appeared unto him,
When he Set himself to seek God, even while he was speaking and praying, the man Gabriel appeared unto him,
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and touch't him about the time of the evening Oblation.
and touched him about the time of the evening Oblation.
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Before the word was out of his mouth God was at his heart, and presently sends him a dispatch.
Before the word was out of his Mouth God was At his heart, and presently sends him a dispatch.
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3852
The like we see in Esay 65.24. Mark what a promise there is; It shall come to passe that before they call I will answer;
The like we see in Isaiah 65.24. Mark what a promise there is; It shall come to pass that before they call I will answer;
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and while they are yet speaking, I will hear. This is a great encouragement;
and while they Are yet speaking, I will hear. This is a great encouragement;
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but it may be God will not alwayes do this, and what's the reason? Why, he hath a wonderful great delight to be wrestled withall,
but it may be God will not always do this, and what's the reason? Why, he hath a wondered great delight to be wrestled withal,
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and to hear the words of his own Spirit;
and to hear the words of his own Spirit;
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nothing is more delightful to him, than this, when the Spirit is earnest, and will not give over.
nothing is more delightful to him, than this, when the Spirit is earnest, and will not give over.
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I will not let thee go, unlesse thou blesse me. It's said in the Canticles, honey is under the lips of the Church ;
I will not let thee go, unless thou bless me. It's said in the Canticles, honey is under the lips of the Church;
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why so? it's because there is no honey sweeter to the palate, than spiritual prayer to God.
why so? it's Because there is no honey Sweeten to the palate, than spiritual prayer to God.
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And therefore God delayes to answer thee, because he would have more of it.
And Therefore God delays to answer thee, Because he would have more of it.
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If the Musitians come and play at our doors or windows, if we delight not in their Musick, we throw them out money presently that they may be gone;
If the Musicians come and play At our doors or windows, if we delight not in their Music, we throw them out money presently that they may be gone;
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but if the Musick please us, we forbear to give them money, because we would keep them longer, for we like the Musick.
but if the Music please us, we forbear to give them money, Because we would keep them longer, for we like the Music.
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So the Lord loves and delights in the sweet words of his children: and therefore puts them off, and answers them not presently:
So the Lord loves and delights in the sweet words of his children: and Therefore puts them off, and answers them not presently:
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Now Gods children, let him deny them never so long, yet they will never leave knocking and begging;
Now God's children, let him deny them never so long, yet they will never leave knocking and begging;
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they will pray, and they will wait still, till they receive an answer.
they will pray, and they will wait still, till they receive an answer.
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Many will pray to God, as prayer is a duty, but few use it as a means to attain a blessing.
Many will pray to God, as prayer is a duty, but few use it as a means to attain a blessing.
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Those who come to God in the use of it as a means to attain what they would have, they will pray and not give over;
Those who come to God in the use of it as a means to attain what they would have, they will pray and not give over;
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they will expect an Answer, and never give over petitioning till they receive it.
they will expect an Answer, and never give over petitioning till they receive it.
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ROM. 5.1.
ROM. 5.1.
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Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, &c. HAving declared unto you heretofore the nature of faith, and that point which concernes the practice of it in our near approach unto God;
Therefore being justified by faith, we have peace with God through our Lord jesus christ, etc. HAving declared unto you heretofore the nature of faith, and that point which concerns the practice of it in our near approach unto God;
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I am now come to shew unto you the fruits and benefits Christians receive from this Mother-grace;
I am now come to show unto you the fruits and benefits Christians receive from this Mother grace;
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and that the Apostle sets down in these words. He sets down, 1. The Mother-Grace, Justification ;
and that the Apostle sets down in these words. He sets down, 1. The Mother grace, Justification;
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that whereas we were afarre off, we are made near, and of enemies made friends of God. Then,
that whereas we were afar off, we Are made near, and of enemies made Friends of God. Then,
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2. There are the daughters or hand-maids of this grace: For when we are justified by Faith, then,
2. There Are the daughters or handmaids of this grace: For when we Are justified by Faith, then,
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1. We have peace with God: that peace of conscience which passeth all understanding ; then,
1. We have peace with God: that peace of conscience which passes all understanding; then,
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2. We have free accesse by faith unto the Throne of grace, so that we need not look for any other Mediators.
2. We have free access by faith unto the Throne of grace, so that we need not look for any other Mediators.
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Christ hath made way for us to God, so that we may go boldly to the Throne of grace,
christ hath made Way for us to God, so that we may go boldly to the Throne of grace,
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and find help at any time of need.
and find help At any time of need.
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3. There follows a joyful hope, that a Christian hath by it, a taste of Heaven before he come to enjoy it.
3. There follows a joyful hope, that a Christian hath by it, a taste of Heaven before he come to enjoy it.
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We rejoyce in hope, saith the Apostle; hope being as firme a thing as faith, faith makes things absent as present;
We rejoice in hope, Says the Apostle; hope being as firm a thing as faith, faith makes things absent as present;
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hope hath patience with it, and would have us wait. We shall be sure of it, but yet we must wait patiently.
hope hath patience with it, and would have us wait. We shall be sure of it, but yet we must wait patiently.
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4. Not only rejoycing in hope, but even that which spoils a natural mans joy, as crosses, troubles, afflictions:
4. Not only rejoicing in hope, but even that which spoils a natural men joy, as Crosses, Troubles, afflictions:
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and these are made the matter of this mans joy, not delectable objects only. Not in time to come after afflictions, but in afflictions;
and these Are made the matter of this men joy, not delectable objects only. Not in time to come After afflictions, but in afflictions;
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so as that which spoils the joy of a natural man, is fuel to kindle this mans joy. Now concerning justification by faith ;
so as that which spoils the joy of a natural man, is fuel to kindle this men joy. Now Concerning justification by faith;
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though it be an ordinary point, yet there is nothing more needs Explication, than to know how a man shall be justified by Faith. It's easily spoken, hardly explicated;
though it be an ordinary point, yet there is nothing more needs Explication, than to know how a man shall be justified by Faith. It's Easily spoken, hardly explicated;
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Therefore in this mother-Grace, I shall shew you, 1. What faith is that doth justifie. And, 2. What this justification is.
Therefore in this Mother grace, I shall show you, 1. What faith is that does justify. And, 2. What this justification is.
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For it is not so easie a matt•• neither. 1. Concerning the nature of faith, I have spoken sufficiently already wherein it consists;
For it is not so easy a matt•• neither. 1. Concerning the nature of faith, I have spoken sufficiently already wherein it consists;
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but yet notwithstanding, there is a certain thing as like this faith as may be, and yet comes short of it.
but yet notwithstanding, there is a certain thing as like this faith as may be, and yet comes short of it.
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Many there are who are like the foolish Virgins, that thought they were well enough, and thought they should come time enough.
Many there Are who Are like the foolish Virgins, that Thought they were well enough, and Thought they should come time enough.
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So many think, verily they have faith, yea and perchance go with such a perswasion to their very graves,
So many think, verily they have faith, yea and perchance go with such a persuasion to their very graves,
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and think they have grace, and that they labour after Christ, and lay hold on him,
and think they have grace, and that they labour After christ, and lay hold on him,
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and are free from worldly pollutions, so as that they have a taste and relish of the joy of the world to come,
and Are free from worldly pollutions, so as that they have a taste and relish of the joy of the world to come,
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and yet are carried all this while in a fooles Paradise, and think there is no feare of their safety, never knowing that they are cast-awayes, till they come to the gates of hell,
and yet Are carried all this while in a Fools Paradise, and think there is no Fear of their safety, never knowing that they Are castaways, till they come to the gates of hell,
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and find themselves by woful experience shut out of heaven. And their case is woful that are thus deceived.
and find themselves by woeful experience shut out of heaven. And their case is woeful that Are thus deceived.
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Know then that it is not every faith that justifies a man; a man may have faith, and yet not be justified.
Know then that it is not every faith that Justifies a man; a man may have faith, and yet not be justified.
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The Faith that justifies, is the Faith of Gods Elect, Tit. 1.1. there is a faith that may belong to them that are not Gods elect, but that faith does not justifie.
The Faith that Justifies, is the Faith of God's Elect, Tit. 1.1. there is a faith that may belong to them that Are not God's elect, but that faith does not justify.
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In the Epistle to Timothy, that faith which justifies, must be a Faith unfeign'd, 1 Tim. 1.5. 2 Tim. 1.5,
In the Epistle to Timothy, that faith which Justifies, must be a Faith unfeigned, 1 Tim. 1.5. 2 Tim. 1.5,
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Now here's the skill of a Christian to try what that faith is which justifies him.
Now here's the skill of a Christian to try what that faith is which Justifies him.
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Now this justifying faith is not every work of Gods Spirit in a mans heart:
Now this justifying faith is not every work of God's Spirit in a men heart:
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for there are supernatural operations of the Spirit in a mans heart, that are but temporary, that carry him not thorow, and therefore are ineffectual:
for there Are supernatural operations of the Spirit in a men heart, that Are but temporary, that carry him not thorough, and Therefore Are ineffectual:
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but the end of this faith is the salvation of our soules.
but the end of this faith is the salvation of our Souls.
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We read in Scripture of Apostacy, and falling back. Now, they cannot be Apostates that were never in the way of truth.
We read in Scripture of Apostasy, and falling back. Now, they cannot be Apostates that were never in the Way of truth.
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This being an accident, we must have a subject for it; Now there is a certaine kind of people that have supernatural workings;
This being an accident, we must have a Subject for it; Now there is a certain kind of people that have supernatural workings;
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some that are drawn up and down with every wind of Doctrine; these are they that have this cold and temporary faith;
Some that Are drawn up and down with every wind of Doctrine; these Are they that have this cold and temporary faith;
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temporary, because in the end it discovers it self to be a thing not constant and permanent. We read in John 11.26. That they that are born of God, never see death, shall never perish eternally;
temporary, Because in the end it discovers it self to be a thing not constant and permanent. We read in John 11.26. That they that Are born of God, never see death, shall never perish eternally;
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but yet we must know withal, that there may be conceptions that will never come to the birth, to a right and perfect delivery.
but yet we must know withal, that there may be conceptions that will never come to the birth, to a right and perfect delivery.
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And thus it may be in the soul of a man, there may be conceptions that will never come to a ripe birth;
And thus it may be in the soul of a man, there may be conceptions that will never come to a ripe birth;
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but let a man be borne of God, and come to perfection of birth, and the case is cleare, he shall never see death.
but let a man be born of God, and come to perfection of birth, and the case is clear, he shall never see death.
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He that liveth and believeth in me shall not see death. And this is made a point of faith: Believest thou this?
He that lives and Believeth in me shall not see death. And this is made a point of faith: Believest thou this?
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There is another thing called conception, and that is, certain dispositions to a birth that come not to full perfection.
There is Another thing called conception, and that is, certain dispositions to a birth that come not to full perfection.
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True, a child that is borne and liveth, is as perfectly alive as he that liveth an hundred years:
True, a child that is born and lives, is as perfectly alive as he that lives an hundred Years:
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yet I say, there are conceptions that come not to a birth. Now, the faith that justifies, is a living faith:
yet I say, there Are conceptions that come not to a birth. Now, the faith that Justifies, is a living faith:
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there is a certaine kind of dead faith; this is a feigned, that an unfeigned faith;
there is a certain kind of dead faith; this is a feigned, that an unfeigned faith;
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The life that I now live, I live by the faith of the Sonne of God.
The life that I now live, I live by the faith of the Son of God.
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Dost thou think a dead faith can make a living soule? It's against reason. A man cannot live by a dead thing, not by a dead faith.
Dost thou think a dead faith can make a living soul? It's against reason. A man cannot live by a dead thing, not by a dead faith.
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Now a dead faith there is. A faith that doth not work is a dead faith, Jam. 2.22. Seest thou how faith wrought with his works and by his works was faith made perfect? for verse 26. As the body without the spirit is dead, (or without breath is dead) so faith without works is dead also.
Now a dead faith there is. A faith that does not work is a dead faith, Jam. 2.22. See thou how faith wrought with his works and by his works was faith made perfect? for verse 26. As the body without the Spirit is dead, (or without breath is dead) so faith without works is dead also.
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3916
See how the Apostle compares it, as the body without the spirit is dead, so faith without workes is dead also.
See how the Apostle compares it, as the body without the Spirit is dead, so faith without works is dead also.
vvb c-crq dt n1 vvz pn31, p-acp dt n1 p-acp dt n1 vbz j, av n1 p-acp n2 vbz j av.
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3917
The Apostle makes not faith the form of works, as the soul is the forme of the man:
The Apostle makes not faith the from of works, as the soul is the Form of the man:
dt n1 vvz xx n1 dt n1 pp-f n2, c-acp dt n1 vbz dt n1 pp-f dt n1:
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3918
but as the body without the spirit is dead, so that faith that worketh not, that hath no tokens of life, is dead;
but as the body without the Spirit is dead, so that faith that works not, that hath no tokens of life, is dead;
cc-acp c-acp dt n1 p-acp dt n1 vbz j, av d n1 cst vvz xx, cst vhz dx n2 pp-f n1, vbz j;
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3919
but then doth not the other word strike home? Faith wrought with his works.
but then does not the other word strike home? Faith wrought with his works.
cc-acp av vdz xx dt j-jn n1 vvb av-an? n1 vvn p-acp po31 n2.
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3920
It seems here is not as the Papists say, fides informis, and works make it up as the NONLATINALPHABET of it.
It seems Here is not as the Papists say, fides informis, and works make it up as the of it.
pn31 vvz av vbz xx p-acp dt njp2 vvb, fw-la fw-la, cc n2 vvb pn31 a-acp p-acp dt pp-f pn31.
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3921
Compare this with the other places of the Scripture, 2 Cor. 12.9. where the Apostle pray'd to God that the messenger of Satan might be removed from him;
Compare this with the other places of the Scripture, 2 Cor. 12.9. where the Apostle prayed to God that the Messenger of Satan might be removed from him;
vvb d p-acp dt j-jn n2 pp-f dt n1, crd np1 crd. c-crq dt n1 vvd p-acp np1 cst dt n1 pp-f np1 vmd vbi vvn p-acp pno31;
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3922
and he said unto him, My grace is sufficient for thee, for my strength is made perfect in weaknesse.
and he said unto him, My grace is sufficient for thee, for my strength is made perfect in weakness.
cc pns31 vvd p-acp pno31, po11 n1 vbz j p-acp pno21, p-acp po11 n1 vbz vvn j p-acp n1.
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3923
What? does our weaknesse make Gods strength more perfect, to which nothing can be added? No, it is, My strength and the perfection of it, is made known in the weaknesse of the meanes that I made use of for the delivery of mans soul from death.
What? does our weakness make God's strength more perfect, to which nothing can be added? No, it is, My strength and the perfection of it, is made known in the weakness of the means that I made use of for the delivery of men soul from death.
q-crq? vdz po12 n1 vvi npg1 n1 av-dc j, p-acp r-crq pix vmb vbi vvn? uh-dx, pn31 vbz, po11 n1 cc dt n1 pp-f pn31, vbz vvn vvn p-acp dt n1 pp-f dt n2 cst pns11 vvd n1 pp-f p-acp dt n1 pp-f ng1 n1 p-acp n1.
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3924
So here the excellency and perfection of our faith is made known by works;
So Here the excellency and perfection of our faith is made known by works;
av av dt n1 cc n1 pp-f po12 n1 vbz vvn vvn p-acp n2;
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3925
when I see that it is not an idle but a working faith, then I say it is made perfect by the work:
when I see that it is not an idle but a working faith, then I say it is made perfect by the work:
c-crq pns11 vvb cst pn31 vbz xx dt j p-acp dt j-vvg n1, cs pns11 vvb pn31 vbz vvn j p-acp dt n1:
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3926
when it is a dead faith, that puts not a man on work, never believe that will make a living soul.
when it is a dead faith, that puts not a man on work, never believe that will make a living soul.
c-crq pn31 vbz dt j n1, cst vvz xx dt n1 p-acp n1, av-x vvb cst vmb vvi dt j-vvg n1.
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3927
In St. Judes Epistle, ver. 20. it hath another Epithite, viz. the most holy faith:
In Saint Jude's Epistle, ver. 20. it hath Another Epithet, viz. the most holy faith:
p-acp n1 npg1 n1, fw-la. crd pn31 vhz j-jn n1, n1 dt av-ds j n1:
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3928
not holy only, but most holy. That faith which must bring a man to God the holy of holies, must be most holy.
not holy only, but most holy. That faith which must bring a man to God the holy of holies, must be most holy.
xx j av-j, cc-acp av-ds j. cst n1 r-crq vmb vvi dt n1 p-acp np1 dt j pp-f n2-jn, vmb vbi av-ds j.
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3929
It's said, that God dwells in our hearts by faith.
It's said, that God dwells in our hearts by faith.
pn31|vbz vvn, cst np1 vvz p-acp po12 n2 p-acp n1.
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3930
Now God and faith dwelling in a heart together, that heart must needs be pure and cleane. Faith makes the heart pure:
Now God and faith Dwelling in a heart together, that heart must needs be pure and clean. Faith makes the heart pure:
av np1 cc n1 vvg p-acp dt n1 av, cst n1 vmb av vbi j cc j. n1 vvz dt n1 j:
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3931
It were a most dishonourable thing to entertaine God in a sty; a filthy and unclean heart:
It were a most dishonourable thing to entertain God in a sty; a filthy and unclean heart:
pn31 vbdr dt av-ds j n1 pc-acp vvi np1 p-acp dt n1; dt j cc j n1:
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3932
but if faith dwell there, it makes a fit house for the habitation of the King of Saints, therefore it purifieth the heart.
but if faith dwell there, it makes a fit house for the habitation of the King of Saints, Therefore it Purifieth the heart.
cc-acp cs n1 vvb a-acp, pn31 vvz dt j n1 p-acp dt n1 pp-f dt n1 pp-f n2, av pn31 vvz dt n1.
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3933
Well then, doest thou think thy sinnes are forgiven thee;
Well then, dost thou think thy Sins Are forgiven thee;
uh-av av, vd2 pns21 vvi po21 n2 vbr vvn pno21;
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3934
and that thou hast a strong faith, and yet art as prophane and as filthy as ever? How can it be? It is a most holy faith that justifieth, it is not a faith that will suffer a man to lie on a dunghill,
and that thou hast a strong faith, and yet art as profane and as filthy as ever? How can it be? It is a most holy faith that Justifieth, it is not a faith that will suffer a man to lie on a dunghill,
cc cst pns21 vh2 dt j n1, cc av n1 c-acp j cc p-acp j c-acp av? q-crq vmb pn31 vbi? pn31 vbz dt av-ds j n1 cst vvz, pn31 vbz xx dt n1 cst vmb vvi dt n1 pc-acp vvi p-acp dt n1,
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3935
or in the gutter with the hog. There may be a faith which is somewhat like this, but it is but temporary, and cometh short of it.
or in the gutter with the hog. There may be a faith which is somewhat like this, but it is but temporary, and comes short of it.
cc p-acp dt n1 p-acp dt n1. pc-acp vmb vbi dt n1 r-crq vbz av av-j d, cc-acp pn31 vbz p-acp j, cc vvz j pp-f pn31.
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3936
But now there is another thing which distinguishes it: it is the peculiar work of faith.
But now there is Another thing which Distinguishes it: it is the peculiar work of faith.
p-acp av pc-acp vbz j-jn n1 r-crq vvz pn31: pn31 vbz dt j n1 pp-f n1.
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3937
In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but the new creature, Gal. 6.15. and againe, Gal. 5.6. Neither circumcision nor uncircumcision availeth any thing, but faith which worketh by love. It's twice set down.
In jesus christ neither circumcision availeth any thing, nor uncircumcision, but the new creature, Gal. 6.15. and again, Gal. 5.6. Neither circumcision nor uncircumcision availeth any thing, but faith which works by love. It's twice Set down.
p-acp np1 np1 av-dx n1 vvz d n1, ccx n1, cc-acp dt j n1, np1 crd. cc av, np1 crd. av-dx n1 ccx n1 vvz d n1, cc-acp n1 r-crq vvz p-acp n1. pn31|vbz av vvn a-acp.
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3938
Now what is a new creature? why, he that hath such a faith as works by love:
Now what is a new creature? why, he that hath such a faith as works by love:
av q-crq vbz dt j n1? uh-crq, pns31 cst vhz d dt n1 c-acp vvz p-acp n1:
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3939
not a dead faith, but a faith that works:
not a dead faith, but a faith that works:
xx dt j n1, cc-acp dt n1 cst vvz:
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3940
but how does it work? it not only abstaines from evil, and does some good acts, which a temporary may do,
but how does it work? it not only abstains from evil, and does Some good acts, which a temporary may do,
cc-acp q-crq vdz pn31 vvi? pn31 xx av-j vvz p-acp n-jn, cc vdz d j n2, r-crq dt j vmb vdi,
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3941
but its such a faith as works by love.
but its such a faith as works by love.
cc-acp pn31|vbz d dt n1 p-acp n2 p-acp n1.
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3942
The love of God constraines him, and he so loveth God, as that he hates evil for Gods sake;
The love of God constrains him, and he so loves God, as that he hates evil for God's sake;
dt n1 pp-f np1 vvz pno31, cc pns31 av vvz np1, c-acp cst pns31 vvz j-jn p-acp npg1 n1;
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3943
the other does it not out of love to God; all the love he hath, is self-love:
the other does it not out of love to God; all the love he hath, is Self-love:
dt n-jn vdz pn31 xx av pp-f n1 p-acp np1; d dt n1 pns31 vhz, vbz n1:
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3944
he serves his own turn on God, rather than hath any true love to serve him.
he serves his own turn on God, rather than hath any true love to serve him.
pns31 vvz po31 d n1 p-acp np1, av-c cs vhz d j n1 pc-acp vvi pno31.
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3945
Now that we may the better distinguish between these two, I shall endeavour to shew you how farre one may go farther than the other.
Now that we may the better distinguish between these two, I shall endeavour to show you how Far one may go farther than the other.
av cst pns12 vmb dt av-jc vvi p-acp d crd, pns11 vmb vvi pc-acp vvi pn22 c-crq av-j pi vmb vvi av-jc cs dt n-jn.
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3946
I know not a more difficult point then this, nor a case more to be cut by a thread then this;
I know not a more difficult point then this, nor a case more to be Cut by a thread then this;
pns11 vvb xx dt av-dc j n1 av d, ccx dt n1 av-dc pc-acp vbi vvn p-acp dt n1 av d;
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3947
it being a point of conscience; therefore, First, I declared unto you the nature of faith;
it being a point of conscience; Therefore, First, I declared unto you the nature of faith;
pn31 vbg dt n1 pp-f n1; av, ord, pns11 vvd p-acp pn22 dt n1 pp-f n1;
(19) sermon (DIV1)
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3948
How God first works the will and the deed, and that there is a hungring and thirsting after Christ.
How God First works the will and the deed, and that there is a hungering and thirsting After christ.
c-crq np1 ord vvz dt n1 cc dt n1, cc cst pc-acp vbz dt j-vvg cc vvg p-acp np1.
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3949
First, I say there is a will and desire to be made partaker of Christ and his righteousnesse;
First, I say there is a will and desire to be made partaker of christ and his righteousness;
ord, pns11 vvb a-acp vbz dt n1 cc n1 pc-acp vbi vvn n1 pp-f np1 cc po31 n1;
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3950
then there is the deed too.
then there is the deed too.
av a-acp vbz dt n1 av.
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3951
We are not only wishers and woulders, but do actually approach unto the Throne of grace,
We Are not only wishers and woulders, but do actually approach unto the Throne of grace,
pns12 vbr xx av-j n2 cc n2, cc-acp vdb av-j vvi p-acp dt n1 pp-f n1,
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3952
and there lay hold on Christ, touch the golden Scepter which he holdeth out unto us; but,
and there lay hold on christ, touch the golden Sceptre which he holds out unto us; but,
cc pc-acp vvi n1 p-acp np1, vvb dt j n1 r-crq pns31 vvz av p-acp pno12; cc-acp,
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3953
Object. Now you will ask, Is there not an earnest and good desire in a temporary faith, a desire unfeign'd?
Object. Now you will ask, Is there not an earnest and good desire in a temporary faith, a desire unfeigned?
n1. av pn22 vmb vvi, vbz pc-acp xx dt n1 cc j n1 p-acp dt j n1, dt n1 j?
(19) sermon (DIV1)
406
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3954
Sol. Yes, there may be for a time, a greater and more vehement desire in a temporary then in a true believer,
Sol. Yes, there may be for a time, a greater and more vehement desire in a temporary then in a true believer,
np1 uh, pc-acp vmb vbi p-acp dt n1, dt jc cc av-dc j n1 p-acp dt j av p-acp dt j n1,
(19) sermon (DIV1)
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3955
then in the elect themselves all their life.
then in the elect themselves all their life.
av p-acp dt vvi px32 d po32 n1.
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3956
Object. Where's the difference then? I thought all had been well with me, when I had such a desire,
Object. Where's the difference then? I Thought all had been well with me, when I had such a desire,
n1. q-crq|vbz dt n1 av? pns11 vvd d vhd vbn av p-acp pno11, c-crq pns11 vhd d dt n1,
(19) sermon (DIV1)
408
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3957
as I could scarce be at rest till it were accomplished. Sol. I answer, beloved, It is a hard matter to tell you the difference: but you must consider,
as I could scarce be At rest till it were accomplished. Sol. I answer, Beloved, It is a hard matter to tell you the difference: but you must Consider,
c-acp pns11 vmd av-j vbi p-acp n1 c-acp pn31 vbdr vvn. np1 pns11 vvb, vvn, pn31 vbz dt j n1 pc-acp vvi pn22 dt n1: cc-acp pn22 vmb vvi,
(19) sermon (DIV1)
408
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3958
1. From whence this desire flowes; whether it come from an accidental cause:
1. From whence this desire flows; whither it come from an accidental cause:
crd p-acp c-crq d n1 vvz; cs pn31 vvb p-acp dt j n1:
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3959
as if by accident my heart be made more soft, and I more sensible of my condition,
as if by accident my heart be made more soft, and I more sensible of my condition,
c-acp cs p-acp n1 po11 n1 vbi vvn av-dc j, cc pns11 av-dc j pp-f po11 n1,
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3960
or whether my nature be changed ; to give you an instance, in iron:
or whither my nature be changed; to give you an instance, in iron:
cc cs po11 n1 vbi vvn; pc-acp vvi pn22 dt n1, p-acp n1:
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3961
when iron is put into the forge it is softened, and as soon as it's taken forth, we say 'tis time to strike while the iron is hot ;
when iron is put into the forge it is softened, and as soon as it's taken forth, we say it's time to strike while the iron is hight;
c-crq n1 vbz vvn p-acp dt n1 pn31 vbz vvn, cc c-acp av c-acp pn31|vbz vvn av, pns12 vvb pn31|vbz n1 pc-acp vvi cs dt n1 vbz j;
(19) sermon (DIV1)
410
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3962
the fire hath made a change in it, it's malleable, the hammer is able to work on it;
the fire hath made a change in it, it's malleable, the hammer is able to work on it;
dt n1 vhz vvn dt n1 p-acp pn31, pn31|vbz j, dt n1 vbz j pc-acp vvi p-acp pn31;
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410
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3963
but let the fire be gone, and it's as hard as before;
but let the fire be gone, and it's as hard as before;
cc-acp vvb dt n1 vbb vvn, cc pn31|vbz c-acp j c-acp a-acp;
(19) sermon (DIV1)
410
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3964
nay, we say steel is harder, so that there is no change in the nature of iron, it's hard still, redit ad ingenium, it goes back into its own estate.
nay, we say steel is harder, so that there is no change in the nature of iron, it's hard still, Redeem ad ingenium, it Goes back into its own estate.
uh-x, pns12 vvb n1 vbz jc, av cst pc-acp vbz dx n1 p-acp dt n1 pp-f n1, pn31|vbz j av, vvb fw-la fw-la, pn31 vvz av p-acp po31 d n1.
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3965
If it be softened, it is by an accidental cause;
If it be softened, it is by an accidental cause;
cs pn31 vbb vvn, pn31 vbz p-acp dt j n1;
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3966
so here, as long as the temporary faith is in the furnace of afflictions, when God shall let loose the cord of his conscience,
so Here, as long as the temporary faith is in the furnace of afflictions, when God shall let lose the cord of his conscience,
av av, c-acp av-j c-acp dt j n1 vbz p-acp dt n1 pp-f n2, c-crq np1 vmb vvi vvi dt n1 pp-f po31 n1,
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3967
and makes him see that there is no way for salvation but by Christ, then the sense of his torture will make him desire with all the veines in his heart to have Christ.
and makes him see that there is no Way for salvation but by christ, then the sense of his torture will make him desire with all the Veins in his heart to have christ.
cc vvz pno31 vvi cst pc-acp vbz dx n1 p-acp n1 p-acp p-acp np1, cs dt n1 pp-f po31 n1 vmb vvi pno31 vvi p-acp d dt n2 p-acp po31 n1 pc-acp vhi np1.
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410
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3968
See a singular example of this temporary desire in Psal. 78.34. When he slew them, then they sought him, and returned and enquired early after God. So Prov. 1.27. When their fear was on them as desolation, and their destruction as a whi•le-wind:
See a singular Exampl of this temporary desire in Psalm 78.34. When he slew them, then they sought him, and returned and inquired early After God. So Curae 1.27. When their Fear was on them as desolation, and their destruction as a whi•le-wind:
n1 dt j n1 pp-f d j n1 p-acp np1 crd. c-crq pns31 vvd pno32, cs pns32 vvd pno31, cc vvd cc vvn av-j p-acp np1. av np1 crd. c-crq po32 n1 vbds p-acp pno32 p-acp n1, cc po32 n1 p-acp dt n1:
(19) sermon (DIV1)
410
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3969
when distresse and anguish cometh upon you, then shall they call upon me, &c. Not with a feign'd desire,
when distress and anguish comes upon you, then shall they call upon me, etc. Not with a feigned desire,
c-crq n1 cc n1 vvz p-acp pn22, av vmb pns32 vvi p-acp pno11, av xx p-acp dt vvn n1,
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410
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3970
but in truth and reality they desire relief; They remembred then that God was their Rock, and the high God their Redeemer ;
but in truth and reality they desire relief; They remembered then that God was their Rock, and the high God their Redeemer;
cc-acp p-acp n1 cc n1 pns32 vvb n1; pns32 vvd av cst np1 vbds po32 n1, cc dt j np1 po32 n1;
(19) sermon (DIV1)
410
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3971
they saw a Redeemer when he was slaying of them, and they believed that God would free them, though it was but temporary:
they saw a Redeemer when he was slaying of them, and they believed that God would free them, though it was but temporary:
pns32 vvd dt n1 c-crq pns31 vbds vvg pp-f pno32, cc pns32 vvd cst np1 vmd vvi pno32, cs pn31 vbds cc-acp j:
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3972
Neverthelesse they flattered him with their mouths, and lyed unto him with their tongues; for their heart, was not right with him, neither were they stedfast in his Covenant.
Nevertheless they flattered him with their mouths, and lied unto him with their tongues; for their heart, was not right with him, neither were they steadfast in his Covenant.
av pns32 vvd pno31 p-acp po32 n2, cc vvd p-acp pno31 p-acp po32 n2; p-acp po32 n1, vbds xx j-jn p-acp pno31, av-dx vbdr pns32 j p-acp po31 n1.
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410
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3973
Observe then this was but a temporary case, a temporary change; there was no new creature, no new nature wrought:
Observe then this was but a temporary case, a temporary change; there was no new creature, no new nature wrought:
vvb av d vbds p-acp dt j n1, dt j n1; pc-acp vbds dx j n1, dx j n1 vvn:
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410
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3974
but being in the furnace of affliction, as long as the fire was hot they were pliable;
but being in the furnace of affliction, as long as the fire was hight they were pliable;
cc-acp vbg p-acp dt n1 pp-f n1, c-acp av-j c-acp dt n1 vbds j pns32 vbdr j;
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410
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3975
they were not stedfast in his Covenant.
they were not steadfast in his Covenant.
pns32 vbdr xx j p-acp po31 n1.
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410
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3976
Let this be an admonition to them that think they never can have true faith till God slay them.
Let this be an admonition to them that think they never can have true faith till God slay them.
vvb d vbi dt n1 p-acp pno32 cst vvb pns32 av-x vmb vhi j n1 p-acp np1 vvi pno32.
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410
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3977
I am not of that opinion. God sometimes useth this means; but it is not so necessary, as that it cannot be otherwise;
I am not of that opinion. God sometime uses this means; but it is not so necessary, as that it cannot be otherwise;
pns11 vbm xx pp-f d n1. np1 av vvz d n2; cc-acp pn31 vbz xx av j, c-acp cst pn31 vmbx vbi av;
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410
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3978
and to speak truly, I had rather have faith that comes another way;
and to speak truly, I had rather have faith that comes Another Way;
cc pc-acp vvi av-j, pns11 vhd av-c vhi n1 cst vvz j-jn n1;
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410
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3979
the difference is this, The temporary believers will have Christ while God is slaying of them,
the difference is this, The temporary believers will have christ while God is slaying of them,
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whil'st they are in the furnace of afflictions: but the other in cold blood when Gods hand is not on them.
whilst they Are in the furnace of afflictions: but the other in cold blood when God's hand is not on them.
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The true believer is sick of love, and when he hath no affliction, nor Gods hand on him, with the Apostle, he accounts all things dung and drosse for the excellency of the knowledge of Christ Jesus.
The true believer is sick of love, and when he hath no affliction, nor God's hand on him, with the Apostle, he accounts all things dung and dross for the excellency of the knowledge of christ jesus.
dt j n1 vbz j pp-f n1, cc c-crq pns31 vhz dx n1, ccx ng1 n1 p-acp pno31, p-acp dt n1, pns31 vvz d n2 n1 cc n1 p-acp dt n1 pp-f dt n1 pp-f np1 np1.
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There's an ardent desire when this external cause draws not.
There's an Ardent desire when this external cause draws not.
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If when thou art out of the forge, thou hast thy heart softned, and findest this work of grace and faith to drive thee to Christ, thou hast a faith unfeigned,
If when thou art out of the forge, thou hast thy heart softened, and Findest this work of grace and faith to drive thee to christ, thou hast a faith unfeigned,
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and so the faith of Gods elect. Again, there is not only this desire in him who hath a temporary faith;
and so the faith of God's elect. Again, there is not only this desire in him who hath a temporary faith;
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but having understood the Word, he so desires it, that when he knows there is no having Christ,
but having understood the Word, he so Desires it, that when he knows there is no having christ,
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nor happinesse or salvation by him, unlesse he deny himself, and part from his evil wayes, being perswaded of this, out of self-love he would have Christ;
nor happiness or salvation by him, unless he deny himself, and part from his evil ways, being persuaded of this, out of Self-love he would have christ;
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and seeing these be the termes, that he must turn a new leaf, and lead a new life,
and seeing these be the terms, that he must turn a new leaf, and led a new life,
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or go to hell, therefore he will do this too; this is much ▪ yet I say, he doth this too;
or go to hell, Therefore he will do this too; this is much ▪ yet I say, he does this too;
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but how shall this be proved? most evidently in 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again intangled therein and overcome, the latter end with them is worse than the beginning.
but how shall this be proved? most evidently in 2 Pet. 2.20. For if After they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour jesus christ, they Are again entangled therein and overcome, the latter end with them is Worse than the beginning.
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Here is that Apostasie, and here is the subject of the temporary faith.
Here is that Apostasy, and Here is the Subject of the temporary faith.
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It had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment delivered unto them ;
It had been better for them not to have known the Way of righteousness, then After they have known it, to turn from the holy Commandment Delivered unto them;
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this was a temporary conversion, as Ephraim, like a broken bow, turned back again in the day of battel.
this was a temporary conversion, as Ephraim, like a broken bow, turned back again in the day of battle.
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Observe what they did, they were like the foolish Virgins, they kept their maiden-heads in respect of the pollutions of the world ;
Observe what they did, they were like the foolish Virgins, they kept their maidenheads in respect of the pollutions of the world;
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they lived very civilly, they escaped the corruptions of the world, and no man could challenge them of any filthy act;
they lived very civilly, they escaped the corruptions of the world, and no man could challenge them of any filthy act;
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they knew that Christ was the King of Saints, and had the knowledge of him ;
they knew that christ was the King of Saints, and had the knowledge of him;
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they knew that it was not fit that the King of glory and holinesse should be attended on by the black guard;
they knew that it was not fit that the King of glory and holiness should be attended on by the black guard;
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that they must have sanctity that will follow him; and therefore they laboured to be fit to attend him:
that they must have sanctity that will follow him; and Therefore they laboured to be fit to attend him:
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They escaped the pollutions of the world ; but yet it continues not;
They escaped the pollutions of the world; but yet it continues not;
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why so? For it hapned to them according to the true Proverb, the Dog is returned to his vomit,
why so? For it happened to them according to the true Proverb, the Dog is returned to his vomit,
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and the Sow that is washed, to her wallowing in the mire. Mark, the Dog turns again to his own vomit.
and the Sow that is washed, to her wallowing in the mire. Mark, the Dog turns again to his own vomit.
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This proceeds from some pang in his stomach, that enforceth that filthy beast to disgorge it self that it may have some ease;
This proceeds from Some pang in his stomach, that enforceth that filthy beast to disgorge it self that it may have Some ease;
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but he quickly gathers it up again as soon as the pang is over.
but he quickly gathers it up again as soon as the pang is over.
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Some there are that would be content to hide their iniquity under their tongues, as Job speaks;
some there Are that would be content to hide their iniquity under their tongues, as Job speaks;
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but there comes a pang sometimes, a pang in their consciences which forceth them to vomit up their sweet bits again;
but there comes a pang sometime, a pang in their Consciences which forceth them to vomit up their sweet bits again;
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4005
but well, the fit is gone, and being gone, they, like the filthy dog, return to their vomit again, considering the pleasure which they took in that filthy thing;
but well, the fit is gone, and being gone, they, like the filthy dog, return to their vomit again, considering the pleasure which they took in that filthy thing;
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4006
that they did disgorge themselves, was but from that pang and present pinch, not from the loathing or hatred of the thing,
that they did disgorge themselves, was but from that pang and present pinch, not from the loathing or hatred of the thing,
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and therefore they return again unto it. By the way then take notice ▪ of the filthinesse of sinne;
and Therefore they return again unto it. By the Way then take notice ▪ of the filthiness of sin;
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how filthy is it, that the Lord compares it to the vomit of a dog? Then there followes another comparison of it:
how filthy is it, that the Lord compares it to the vomit of a dog? Then there follows Another comparison of it:
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It's as the So• that is washed, and returns to her wallowing in the mire : See another loathsome resemblance of this temporary faith;
It's as the So• that is washed, and returns to her wallowing in the mire: See Another loathsome resemblance of this temporary faith;
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4010
the Sow was washed, but how? her swinish nature was not washed from her;
the Sow was washed, but how? her swinish nature was not washed from her;
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as long as the Sow is kept from the mire, in a fair Meadow with the Sheep, she looks as sleek and clean as they;
as long as the Sow is kept from the mire, in a fair Meadow with the Sheep, she looks as sleek and clean as they;
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she was washed, there's an external change, but her nature remained;
she was washed, there's an external change, but her nature remained;
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bring the Sow and the sheep to a puddle, the sheep will not go in, bec•use it hath no swinish nature;
bring the Sow and the sheep to a puddle, the sheep will not go in, bec•use it hath no swinish nature;
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4014
but the other, retaining its swinish nature, though before in outward appearance as clean as the sheep was,
but the other, retaining its swinish nature, though before in outward appearance as clean as the sheep was,
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yet she goes again to her wallowing in the mire.
yet she Goes again to her wallowing in the mire.
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There may be the casting away of a mans sinnes, and yet no new creature wrought in him.
There may be the casting away of a men Sins, and yet no new creature wrought in him.
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That I may shew this to you, take this example.
That I may show this to you, take this Exampl.
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4018
A man known to be as covetous a man as liveth, he loveth his money as well as his God,
A man known to be as covetous a man as lives, he loves his money as well as his God,
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4019
yet perchance this man is brought in danger of the Law, and must be hang'd, for some misdemeanour committed;
yet perchance this man is brought in danger of the Law, and must be hanged, for Some misdemeanour committed;
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4020
this man to save his life will part with all he hath; what;
this man to save his life will part with all he hath; what;
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is his disposition changed? no not a whit, he is as covetous as before, he is the same man, he doth it to save his life,
is his disposition changed? no not a whit, he is as covetous as before, he is the same man, he does it to save his life,
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4022
and to this end he is content to part with his money;
and to this end he is content to part with his money;
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4023
the same minde had those in the Acts of the Apostles, who in a storm cast their wares into the Sea with their own hands ; Acts 27. NONLATINALPHABET; willingly, and yet half unwilling;
the same mind had those in the Acts of the Apostles, who in a storm cast their wares into the Sea with their own hands; Acts 27.; willingly, and yet half unwilling;
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4024
for the saving of their lives they would part with these things, yet it was with a great deal of repining and reluctancy. As we read of Phaltiel ;
for the Saving of their lives they would part with these things, yet it was with a great deal of repining and reluctancy. As we read of Phaltiel;
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4025
when his wife was taken from him, he followed behinde weeping, till they bid him be gone, and return back.
when his wife was taken from him, he followed behind weeping, till they bid him be gone, and return back.
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4026
So these men forsake their sinnes and hate them, but it is but imperfectly; they part with them, but they part weeping.
So these men forsake their Sins and hate them, but it is but imperfectly; they part with them, but they part weeping.
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4027
Well, at this parting there may be a great deal of joy, it may taste not only the sweetnesse of the Word of God,
Well, At this parting there may be a great deal of joy, it may taste not only the sweetness of the Word of God,
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4028
but because they are in a disposition and way to salvation, they may have some kinde of feeling of the joyes,
but Because they Are in a disposition and Way to salvation, they may have Some kind of feeling of the Joys,
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4029
and taste of the powers of the world to come; as the Apostle speaks, H•b. 6.4.
and taste of the Powers of the world to come; as the Apostle speaks, H•b. 6.4.
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It's impossible for those who were once enlightned, and have tasted of the heavenly gift,
It's impossible for those who were once enlightened, and have tasted of the heavenly gift,
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and were made partak•rs of the Holy Ghost, &c. There's a supernatural work wrought in them,
and were made partak•rs of the Holy Ghost, etc. There's a supernatural work wrought in them,
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and they have tasted the good Word of the Lord;
and they have tasted the good Word of the Lord;
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4033
they begin to have some hope, and rejoyce in the glory of the world to come:
they begin to have Some hope, and rejoice in the glory of the world to come:
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what's the difference then? here's a tasting;
what's the difference then? here's a tasting;
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4035
but as it is John 6. it's not said he that eats my flesh, and tastes my blood;
but as it is John 6. it's not said he that eats my Flesh, and tastes my blood;
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4036
but he that eats my flesh and drinks my blood shall live for ever. There is a difference betwixt tasting and drinking, there may be a tasting without drinking;
but he that eats my Flesh and drinks my blood shall live for ever. There is a difference betwixt tasting and drinking, there may be a tasting without drinking;
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and the Text saith, Matth. 27.34. When they gave Christ vineger, he tasted thereof, but would not drink.
and the Text Says, Matthew 27.34. When they gave christ vinegar, he tasted thereof, but would not drink.
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4038
He that can take a full draught of Christ crucified, he shall never thirst, but shall be as a springing fountain that springeth up to everlasting life ;
He that can take a full draught of christ Crucified, he shall never thirst, but shall be as a springing fountain that springs up to everlasting life;
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4039
but it shall not be so with him that doth but taste. The Vintner goes round the Celler, and tastes every Vessel;
but it shall not be so with him that does but taste. The Vintner Goes round the Cellar, and tastes every Vessel;
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4040
he takes it only into his mouth, and spits it out again, and yet knows by the tasting whether it be good or bad;
he Takes it only into his Mouth, and spits it out again, and yet knows by the tasting whither it be good or bad;
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4041
the wine goeth but to his palate, it reaches not to the stomack.
the wine Goes but to his palate, it reaches not to the stomach.
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So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ,
So a temporary believer tastes and feels what an excellent thing it is to have communion with christ,
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and to be made partaker of his glory, but he does but taste it. Look in Hosea 5.15. where we have another instance of this temporary Believer;
and to be made partaker of his glory, but he does but taste it. Look in Hosea 5.15. where we have Another instance of this temporary Believer;
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Ye would think they sought God in a good sort, and in as good a manner as one could desire:
You would think they sought God in a good sort, and in as good a manner as one could desire:
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well, but how did they seek him? it was only upon occasion, in time of affliction:
well, but how did they seek him? it was only upon occasion, in time of affliction:
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I will go and return to my place untill they acknowledge their offence, and seek my face;
I will go and return to my place until they acknowledge their offence, and seek my face;
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in their affliction they will seek me early ; and again, Hosea 6.4. the Lord complains of them notwithstanding.
in their affliction they will seek me early; and again, Hosea 6.4. the Lord complains of them notwithstanding.
p-acp po32 n1 pns32 vmb vvi pno11 j; cc av, np1 crd. dt n1 vvz pp-f pno32 a-acp.
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They will in their affliction seek me early :
They will in their affliction seek me early:
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was not this a fair returning? Come (say they) let us return unto the Lord,
was not this a fair returning? Come (say they) let us return unto the Lord,
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for he hath torn, and he will heal us, &c. What a deal of comfort did they seem to gather from the wayes of the Lord!
for he hath torn, and he will heal us, etc. What a deal of Comfort did they seem to gather from the ways of the Lord!
c-acp pns31 vhz vvn, cc pns31 vmb vvi pno12, av q-crq dt n1 pp-f n1 vdd pns32 vvi pc-acp vvi p-acp dt n2 pp-f dt n1!
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but see what follows, Hosea 6.4.
but see what follows, Hosea 6.4.
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O Ephraim, saith the Lord, what shall I do unto thee? O Judah what shall I do unto thee? for your goodnesse is as a morning cloud,
Oh Ephraim, Says the Lord, what shall I do unto thee? O Judah what shall I do unto thee? for your Goodness is as a morning cloud,
uh np1, vvz dt n1, r-crq vmb pns11 vdi p-acp pno21? sy np1 q-crq vmb pns11 vdi p-acp pno21? p-acp po22 n1 vbz p-acp dt n1 n1,
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and as the early dew it goeth away ; that is, it is but a temporary thing, wrought by affliction, which will not abide.
and as the early due it Goes away; that is, it is but a temporary thing, wrought by affliction, which will not abide.
cc p-acp dt j n1 pn31 vvz av; d vbz, pn31 vbz p-acp dt j n1, vvn p-acp n1, r-crq vmb xx vvi.
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As when a wicked man on his death-bed desires that God would spare him and restore him to his health,
As when a wicked man on his deathbed Desires that God would spare him and restore him to his health,
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and that he would become a new man, all this comes but from the terrours of death;
and that he would become a new man, all this comes but from the terrors of death;
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for it oft proves that if God restores him he becomes as bad, if not worse than ever he was before.
for it oft Proves that if God restores him he becomes as bad, if not Worse than ever he was before.
p-acp pn31 av vvz d cs np1 vvz pno31 pns31 vvz p-acp j, cs xx jc cs av pns31 vbds a-acp.
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But that I may not hold you too long; 2. Take this for another difference: That Gods children can as earnestly desire grace as mercy;
But that I may not hold you too long; 2. Take this for Another difference: That God's children can as earnestly desire grace as mercy;
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The temporary desire mercy, but never desire grace. The believer desires grace to have his nature healed, to hate his former conversation.
The temporary desire mercy, but never desire grace. The believer Desires grace to have his nature healed, to hate his former Conversation.
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The temporary never had, nor never will have this desire;
The temporary never had, nor never will have this desire;
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should one come to the temporary believer, and tell him God will be merciful unto him, you may go on and take your fit of sinne, you shall be sure of mercy;
should one come to the temporary believer, and tell him God will be merciful unto him, you may go on and take your fit of sin, you shall be sure of mercy;
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he would like this well, and think it the welcomest news as could be, because he only fears damnation,
he would like this well, and think it the welcomest news as could be, Because he only fears damnation,
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& self-love makes him only desire freedome from that;
& Self-love makes him only desire freedom from that;
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but now the childe of God hates sinne, though there were no Hell, Judge nor Tormentor;
but now the child of God hates sin, though there were no Hell, Judge nor Tormentor;
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he begs as hard of God for grace, as for mercy, and would do so, were there no punishment.
he begs as hard of God for grace, as for mercy, and would do so, were there no punishment.
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His nature being chang'd, he desireth grace as well as mercy, which the temporary never does.
His nature being changed, he Desires grace as well as mercy, which the temporary never does.
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3. The last mark is from the words of the Apostle, Neither circumcision availeth any thing,
3. The last mark is from the words of the Apostle, Neither circumcision availeth any thing,
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nor uncircumcision, but faith which worketh by love. Love and the new creature puts Gods children on work;
nor uncircumcision, but faith which works by love. Love and the new creature puts God's children on work;
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their hearts are first altered and changed by being made new creatures. As the Scripture saith, his flesh is circumcised, he is a dead man;
their hearts Are First altered and changed by being made new creatures. As the Scripture Says, his Flesh is circumcised, he is a dead man;
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deadnesse argueth impotency of doing those things which a living man doth; he cannot walk, &c. The temporary will not sinne for fear of after-claps,;
deadness argue impotency of doing those things which a living man does; he cannot walk, etc. The temporary will not sin for Fear of afterclaps,;
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but this man cannot sinne, his heart is changed, he is dead to sinne; we see how both abstain from sinne, but the perusal and disposition is not alike.
but this man cannot sin, his heart is changed, he is dead to sin; we see how both abstain from sin, but the perusal and disposition is not alike.
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The temporary sinner perchance commits not the sinne, but he could finde in his heart to do it;
The temporary sinner perchance commits not the sin, but he could find in his heart to do it;
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he saith not with Joseph, How can I do this great wickedness and sinne against my God? the other saith, I could do this evil well enough, but I will not.
he Says not with Joseph, How can I do this great wickedness and sin against my God? the other Says, I could do this evil well enough, but I will not.
pns31 vvz xx p-acp np1, q-crq vmb pns11 vdi d j n1 cc n1 p-acp po11 np1? dt n-jn vvz, pns11 vmd vdi d n-jn av av-d, cc-acp pns11 vmb xx.
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Thou canst not bear those that are evil, as in the Revel. Now he that is born of God cannot sin, there is that seed, that spring in him, that for his life he cannot sin,
Thou Canst not bear those that Are evil, as in the Revel. Now he that is born of God cannot sin, there is that seed, that spring in him, that for his life he cannot sin,
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but it turns his heart from it;
but it turns his heart from it;
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for his life he cannot tell how to swear, lye, &c. or joyn with others in wickednesse;
for his life he cannot tell how to swear, lie, etc. or join with Others in wickedness;
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but this must be understood of the constant course of their lives;
but this must be understood of the constant course of their lives;
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I speak not what they may do in afflictions, when they are surprized, but in the course of their lives, they commit sinne as if they knew not how to do it; the other doth it skilfully;
I speak not what they may do in afflictions, when they Are surprised, but in the course of their lives, they commit sin as if they knew not how to do it; the other does it skilfully;
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these coblingly and bunglingly, they do it ill-favouredly;
these coblingly and bunglingly, they do it ill-favoredly;
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thus it is with a wicked man in doing a good work, he cobles it up.
thus it is with a wicked man in doing a good work, he cobbles it up.
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Thy faith then must be a faith that worketh by love ;
Thy faith then must be a faith that works by love;
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can'st thou do those good works thou doest out of love? then my soul for thine thou art saved.
Canst thou do those good works thou dost out of love? then my soul for thine thou art saved.
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Get me any temporary that loves God, and I shall say something to you.
Get me any temporary that loves God, and I shall say something to you.
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Hast thou then a faith that causeth thee to love God, a working faith, and a faith that will not suffer thee to do any thing displeasing to him? if thou hast such a faith, thou art justified before God.
Hast thou then a faith that Causes thee to love God, a working faith, and a faith that will not suffer thee to do any thing displeasing to him? if thou hast such a faith, thou art justified before God.
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2. And so I come now to the point of justification, the greatest of all blessings:
2. And so I come now to the point of justification, the greatest of all blessings:
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Blessed is he (saith David) whose transgression is forgiven, and whose sinne is covered;
Blessed is he (Says David) whose Transgression is forgiven, and whose sin is covered;
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blessed is the man to whom the Lord imputeth not iniquity ; it's the most blessed condition as can be;
blessed is the man to whom the Lord imputeth not iniquity; it's the most blessed condition as can be;
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it is set down by way of Exclamation. O the blessednesse of the man to whom the Lord imputeth not iniquity !
it is Set down by Way of Exclamation. Oh the blessedness of the man to whom the Lord imputeth not iniquity!
pn31 vbz vvn a-acp p-acp n1 pp-f n1. uh dt n1 pp-f dt n1 p-acp ro-crq dt n1 vvz xx n1!
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For justification, see what it is; the Scripture in St. Pauls Epistles, speaks of justification by faith ;
For justification, see what it is; the Scripture in Saint Paul's Epistles, speaks of justification by faith;
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and in St. James, of justification by works. Now it will be useful for us in this point to know whence justification comes;
and in Saint James, of justification by works. Now it will be useful for us in this point to know whence justification comes;
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it comes from justice, Tsedeck as the Original hath it, and to justifie ; so that justification and righteousnesse depend one upon the other;
it comes from Justice, Tsedeck as the Original hath it, and to justify; so that justification and righteousness depend one upon the other;
pn31 vvz p-acp n1, vvb p-acp dt j-jn vhz pn31, cc pc-acp vvi; av d n1 cc n1 vvb pi p-acp dt j-jn;
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for what is justification but the manifestation of the righteousnesse that is in a man? and therefore in Gal. 3.21. they are put for one and the same thing:
for what is justification but the manifestation of the righteousness that is in a man? and Therefore in Gal. 3.21. they Are put for one and the same thing:
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For if there had been a Law given which could have given life, verily righteousnesse had been by the Law ;
For if there had been a Law given which could have given life, verily righteousness had been by the Law;
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that is, justification had been by the Law. Again, If righteousnesse be by the Law, then Christ is dead in vain.
that is, justification had been by the Law. Again, If righteousness be by the Law, then christ is dead in vain.
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Gal. 2. that is also if justification had been by the Law, &c. justification is a manifestation of righteousnesse;
Gal. 2. that is also if justification had been by the Law, etc. justification is a manifestation of righteousness;
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and as many wayes as righteousnesse is taken, so many wayes is justification, which is a declaration of righteousnesse;
and as many ways as righteousness is taken, so many ways is justification, which is a declaration of righteousness;
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so that if there be a double righteousnesse, there must be also a double justification ; Beloved, I bring you no new doctrine; be not afraid of that;
so that if there be a double righteousness, there must be also a double justification; beloved, I bring you no new Doctrine; be not afraid of that;
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but I shew you how to reconcile places of Scripture against the Church of Rome, and those things which the Papists bring against us in this point.
but I show you how to reconcile places of Scripture against the Church of Rome, and those things which the Papists bring against us in this point.
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It stands by reason, seeing justification is a declaration of righteousnesse, that there must be so many sorts of justification as there be of righteousnesse.
It Stands by reason, seeing justification is a declaration of righteousness, that there must be so many sorts of justification as there be of righteousness.
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Now there is a double sort of righteousness, Rom. 8.4. That the righteousnesse of the Law may be fulfilled in us ;
Now there is a double sort of righteousness, Rom. 8.4. That the righteousness of the Law may be fulfilled in us;
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see then there is a double righteousnesse ;
see then there is a double righteousness;
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there is a righteousnesse fulfilled in us, and a righteousnesse fulfilled by us, that's walking in the Spirit.
there is a righteousness fulfilled in us, and a righteousness fulfilled by us, that's walking in the Spirit.
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The righteousness fulfilled in us, is fulfilled by another, and is made ours by imputation;
The righteousness fulfilled in us, is fulfilled by Another, and is made ours by imputation;
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so we have a righteousnesse without us, and a righteousnesse inhaerent in us; the righteousnesse without us, is forgivenesse of sinnes, and pardon of them, which is a gracious act of God, letting fall all actions against me,
so we have a righteousness without us, and a righteousness inherent in us; the righteousness without us, is forgiveness of Sins, and pardon of them, which is a gracious act of God, letting fallen all actions against me,
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and accounting of me as if I had never sinned against him all my life time;
and accounting of me as if I had never sinned against him all my life time;
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then there is a righteousnesse within me, an inherent righteousnesse. And if a righteousnesse, then justification;
then there is a righteousness within me, an inherent righteousness. And if a righteousness, then justification;
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for that is but a declaration of righteousnesse. And so that which the Fathers call justification, is taken generally for sanctification ;
for that is but a declaration of righteousness. And so that which the Father's call justification, is taken generally for sanctification;
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that which we call justification, they call forgivenesse of sinnes; that which we call sanctification, they call justification ;
that which we call justification, they call forgiveness of Sins; that which we call sanctification, they call justification;
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so that the difference is only in the termes.
so that the difference is only in the terms.
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Justification we must know, is not taken only as opposed to condemnation, which is the first kinde of righteousnesse, Rom. 6.7. He that is dead, is freed from sinne ;
Justification we must know, is not taken only as opposed to condemnation, which is the First kind of righteousness, Rom. 6.7. He that is dead, is freed from sin;
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if you look to the Greek or to the Margent, it is, he that is dead, is justified from sinne ;
if you look to the Greek or to the Margin, it is, he that is dead, is justified from sin;
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this is not took in the first sense as opposed to condemnation, but in the other sense as it hath relation to final grace;
this is not took in the First sense as opposed to condemnation, but in the other sense as it hath Relation to final grace;
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The perfection of sanctification is wrought in me; for where there is final grace, there is a supersedeas from all sinne; so Rev. 22.11. Let him that is righteous, be righteous still ;
The perfection of sanctification is wrought in me; for where there is final grace, there is a supersedeas from all sin; so Rev. 22.11. Let him that is righteous, be righteous still;
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the Greek is, let him that is righteous, be justified still.
the Greek is, let him that is righteous, be justified still.
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See then the difference between Saint Paul, and Saint James. Saint Paul speaks of that which consists in remission of sinnes, as in comparing the Apostle with David will appear, Blessed is the man whose sinnes are forgiven.
See then the difference between Saint Paul, and Saint James. Saint Paul speaks of that which consists in remission of Sins, as in comparing the Apostle with David will appear, Blessed is the man whose Sins Are forgiven.
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Saint James speaks of justification in the second acception. You need not flie to that distinction of justification before God, and justification before men ;
Saint James speaks of justification in the second acception. You need not fly to that distinction of justification before God, and justification before men;
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think not that Saint James speaks onely of justification before men.
think not that Saint James speaks only of justification before men.
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Was not Abraham our father justified by works, when he offered up Isaac on the Altar? What justified by killing his son? this was a proper work indeed to justifie him before man, to be a parricide;
Was not Abraham our father justified by works, when he offered up Isaac on the Altar? What justified by killing his son? this was a proper work indeed to justify him before man, to be a Parricide;
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to kill his sonne, though it were not so before God. So Psal. 106. we read how God accounted the act of Phine as for righteousness ;
to kill his son, though it were not so before God. So Psalm 106. we read how God accounted the act of Phine as for righteousness;
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thus you see how works are accounted righteousnesse in the second kinde of righteousnesse. In the former righteousnesse we are justified by faith;
thus you see how works Are accounted righteousness in the second kind of righteousness. In the former righteousness we Are justified by faith;
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for in righteousnesse inherent there is a goodly chaine of vertues: Adde to your faith vertue, &c. adde one grace to another; Adde to vertue knowledge ;
for in righteousness inherent there is a goodly chain of Virtues: Add to your faith virtue, etc. add one grace to Another; Add to virtue knowledge;
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faith is but one part of the Crown.
faith is but one part of the Crown.
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Now this justification in the first sense whereby my sinnes are forgiven, is called the righteousnesse of God,
Now this justification in the First sense whereby my Sins Are forgiven, is called the righteousness of God,
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because of Christ which is God, because its wrought by Christ, Dan. 9. he is called an everlasting righteousnesse, which continueth for ever world without end;
Because of christ which is God, Because its wrought by christ, Dan. 9. he is called an everlasting righteousness, which Continueth for ever world without end;
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for do not think the Saints in heaven have onely the second kinde of righteousnesse;
for do not think the Saints in heaven have only the second kind of righteousness;
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for they have the same covering by justification by Christ in heaven that they had before;
for they have the same covering by justification by christ in heaven that they had before;
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God covers their sins not here onely, but there also; justification follows them for ever.
God covers their Sins not Here only, but there also; justification follows them for ever.
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Quest. But now what parts hath justification in it? we are wont to say that there are two parts;
Quest. But now what parts hath justification in it? we Are wont to say that there Are two parts;
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one imputation of righteousness, the other forgivenesse of sinnes. Sol. I answer;
one imputation of righteousness, the other forgiveness of Sins. Sol. I answer;
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for my own part I think Justification is one simple act of God, and that it is improperly distinguished as parts;
for my own part I think Justification is one simple act of God, and that it is improperly distinguished as parts;
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but rather as terminus a quo is distinct from terminus ad quem.
but rather as terminus a quo is distinct from terminus ad Whom.
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And this I shall shew unto you both by reason and authority, that faith is but one act.
And this I shall show unto you both by reason and Authority, that faith is but one act.
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Let none say that I take away the imputation of the righteousnesse of Christ; No:
Let none say that I take away the imputation of the righteousness of christ; No:
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the bringing in of light, and the expulsion of darknesse is not two acts, but one;
the bringing in of Light, and the expulsion of darkness is not two acts, but one;
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but there is terminus á quo, and terminus ad quem. We are accounted righteous, and that is, we have our sinnes forgiven. And the reason is this;
but there is terminus á quo, and terminus ad Whom. We Are accounted righteous, and that is, we have our Sins forgiven. And the reason is this;
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if sinne were a positive thing, and had a being in it self, then the forgivenesse of sin must be a thing distinct from the imputation of righteousnesse.
if sin were a positive thing, and had a being in it self, then the forgiveness of since must be a thing distinct from the imputation of righteousness.
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Scholars know the difference between adversa and privantia ; white and black are both existent;
Scholars know the difference between adversa and privantia; white and black Are both existent;
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but darknesse and light are not, but only a privation one of another, Darknesse is nothing of it self but the absence of light;
but darkness and Light Are not, but only a privation one of Another, Darkness is nothing of it self but the absence of Light;
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The bringing in of light is the suppression of it; you must understand sinne hath no being, no entity;
The bringing in of Light is the suppression of it; you must understand sin hath no being, no entity;
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it's only an absence of righteousnesse, the want of that light which should be in the subject;
it's only an absence of righteousness, the want of that Light which should be in the Subject;
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which want is either in our nature, and then it's call'd original; or in our person and actions, and then its call'd actual transgression.
which want is either in our nature, and then it's called original; or in our person and actions, and then its called actual Transgression.
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Sinne is an absence of that positive being, which is, as I said, either in our nature, or works.
Sin is an absence of that positive being, which is, as I said, either in our nature, or works.
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Then thus I will resolve you in another point:
Then thus I will resolve you in Another point:
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viz. If sin were a positive thing, all the world cannot avoid it but God must be the Author of it;
viz. If since were a positive thing, all the world cannot avoid it but God must be the Author of it;
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for there is nothing can have a being, but it must derive its being from the first being, God.
for there is nothing can have a being, but it must derive its being from the First being, God.
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Now how can we avoid Gods being the Author of sin? Why thus, it is nothing.
Now how can we avoid God's being the Author of since? Why thus, it is nothing.
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But what is sinne nothing? Will God damne a man, and send him to hell for nothing? I answer;
But what is sin nothing? Will God damn a man, and send him to hell for nothing? I answer;
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its not such a nothing as you make it; a man is not damned for nothing.
its not such a nothing as you make it; a man is not damned for nothing.
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It's a nothing privative, an absence of that that should be, and that a man ought to have.
It's a nothing privative, an absence of that that should be, and that a man ought to have.
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As when a Scholar is whip't for not saying his lesson, is he whip't think you for nothing? indeed he hath nothing, he can't say a word of his lesson,
As when a Scholar is whipped for not saying his Lesson, is he whipped think you for nothing? indeed he hath nothing, he can't say a word of his Lesson,
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and therefore it is he is whip't; it is for a thing he ought to have, and hath not.
and Therefore it is he is whipped; it is for a thing he ought to have, and hath not.
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Well, if you will say there are two parts of justification, do if you please; but this I take to be the more proper and genuine explanation.
Well, if you will say there Are two parts of justification, do if you please; but this I take to be the more proper and genuine explanation.
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Besides, it appears by testimony of the Apostle, Rom. 4.6.
Beside, it appears by testimony of the Apostle, Rom. 4.6.
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As David describeth the blessednesse of the man to whom the Lord imputeth righteousnesse without works, &c. Saying, blessed are they whose iniquities are forgiven, and whose sinnes are covered.
As David Describeth the blessedness of the man to whom the Lord imputeth righteousness without works, etc. Saying, blessed Are they whose iniquities Are forgiven, and whose Sins Are covered.
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The Apostle cites the Prophet David, Psal. 42. Mark the Apostles conclusion, and how he proves it.
The Apostle cites the Prophet David, Psalm 42. Mark the Apostles conclusion, and how he Proves it.
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His conclusion is, That man is blessed unto whom the Lord imputeth righteousnesse without works. His argument then must needs be thus framed.
His conclusion is, That man is blessed unto whom the Lord imputeth righteousness without works. His argument then must needs be thus framed.
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He whom God forgives is blessed; But, He to whom God imputeth righteousnesse without works, hath his sinnes forgiven him: Therefore he is blessed.
He whom God forgives is blessed; But, He to whom God imputeth righteousness without works, hath his Sins forgiven him: Therefore he is blessed.
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Now, how could this assumption hold, if imputation of righteousnesse, and remission of sinnes were two distinct acts? for not imputing righteousnesse is not to bring in light, which keeps out darknesse;
Now, how could this Assump hold, if imputation of righteousness, and remission of Sins were two distinct acts? for not imputing righteousness is not to bring in Light, which keeps out darkness;
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but observe, the Apostle to the Colossians and Ephesians, makes this forgivenesse of sins, the whole work, way, foundation of our redemption.
but observe, the Apostle to the colossians and Ephesians, makes this forgiveness of Sins, the Whole work, Way, Foundation of our redemption.
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But here remember I deny not the imputation of righteousnesse ; for that is the foundation of the other; here's the point.
But Here Remember I deny not the imputation of righteousness; for that is the Foundation of the other; here's the point.
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How is Christs righteousnesse imputed to me? that positive thing which expels the other? Not so as if Christs righteousnesse were in me subjectively ;
How is Christ righteousness imputed to me? that positive thing which expels the other? Not so as if Christ righteousness were in me subjectively;
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for it was wrought by his passion as well as his action; The Apostle calls it faith in his blood ;
for it was wrought by his passion as well as his actium; The Apostle calls it faith in his blood;
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by faith in Christ Christs passive obedience is imputed to me:
by faith in christ Christ passive Obedience is imputed to me:
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What do you think the meaning is that God doth esteem me as if I had hang'd on the Crosse,
What do you think the meaning is that God does esteem me as if I had hanged on the Cross,
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and as if I had had my sides pierced? No, that would not stead me, or do me any good;
and as if I had had my sides pierced? No, that would not stead me, or do me any good;
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that which was meritorious and singular in him, did reach to us;
that which was meritorious and singular in him, did reach to us;
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so that the meaning is this, as it is in the Articles of the Church of England, That for the merits of Jesus Christ, God is well pleased with the obedience of his Son, both active and passive,
so that the meaning is this, as it is in the Articles of the Church of England, That for the merits of jesus christ, God is well pleased with the Obedience of his Son, both active and passive,
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as that he takes us to be in that state for his sake, as if we had fulfilled all his Laws,
as that he Takes us to be in that state for his sake, as if we had fulfilled all his Laws,
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and never broken them at any time, and as if we ow'd him not a farthing ;
and never broken them At any time, and as if we owed him not a farthing;
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this is imputative righteousnesse, however the Papists may scoffe at it. And this kinde of justification must of necessity be by imputation:
this is imputative righteousness, however the Papists may scoff At it. And this kind of justification must of necessity be by imputation:
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why? because when a man hath committed a sinne, it cannot be undone again; God by his absolute power cannot make a thing done undone; for it implies a contradiction.
why? Because when a man hath committed a sin, it cannot be undone again; God by his absolute power cannot make a thing done undone; for it Implies a contradiction.
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The act past cannot be revoked, nor the nature thereof changed;
The act passed cannot be revoked, nor the nature thereof changed;
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murther will be murther still, &c. How then can I be justified, the sinne being past,
murder will be murder still, etc. How then can I be justified, the sin being passed,
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and the nature of it still remaining? I say, how can I be justified in the first sense any other way than by imputation? its said in 2 Cor. 5.19. God was in Christ reconciling the world unto himself, &c. This kinde of justification which consists in remission of sinnes, cannot be but imputative;
and the nature of it still remaining? I say, how can I be justified in the First sense any other Way than by imputation? its said in 2 Cor. 5.19. God was in christ reconciling the world unto himself, etc. This kind of justification which consists in remission of Sins, cannot be but imputative;
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sin cannot be changed, nor the thing done, undone. But now cometh a greater question;
since cannot be changed, nor the thing done, undone. But now comes a greater question;
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If by justification our sinnes be forgiven us, what sinnes are forgiven I pray? sinnes past,
If by justification our Sins be forgiven us, what Sins Are forgiven I pray? Sins past,
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4176
or sinnes to come? we are taught that in the instant of justification, all our sinnes past and to come are remitted;
or Sins to come? we Are taught that in the instant of justification, all our Sins past and to come Are remitted;
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which is in my mind an unsound doctrine:
which is in my mind an unsound Doctrine:
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for if we look narrowly into it, we shall finde that in propriety of speech, remission of sinnes hath relation to that which is past; its said therefore, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God.
for if we look narrowly into it, we shall find that in propriety of speech, remission of Sins hath Relation to that which is past; its said Therefore, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins that Are passed through the forbearance of God.
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And remission of sinnes hath relation to those that are past, as appears by inevitable reason;
And remission of Sins hath Relation to those that Are past, as appears by inevitable reason;
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for what is remission of sinnes, but sinne covered? Now can a thing be covered before it be? blot out mine iniquities, &c. saith David ;
for what is remission of Sins, but sin covered? Now can a thing be covered before it be? blot out mine iniquities, etc. Says David;
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4181
can a thing be blotted out, before it's written? this is the thing makes the Pope so ridiculous, that he will forgive sins for the time before they are committed;
can a thing be blotted out, before it's written? this is the thing makes the Pope so ridiculous, that he will forgive Sins for the time before they Are committed;
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but what, do we get nothing for the time to come? yes, yes, when the sinne is past, by faith we have a new accesse unto God;
but what, do we get nothing for the time to come? yes, yes, when the sin is past, by faith we have a new access unto God;
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and having risen by repentance, we get a new act, not of universal justification, but of a particular justification, from this and that particular sinne.
and having risen by Repentance, we get a new act, not of universal justification, but of a particular justification, from this and that particular sin.
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But if there be forgivenesse of sinnes past already, and I know that I am justified, and my sinnes remitted:
But if there be forgiveness of Sins passed already, and I know that I am justified, and my Sins remitted:
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4185
may I now pray for forgivenesse of sinnes past? The Papists say it is active infidelity,
may I now pray for forgiveness of Sins passed? The Papists say it is active infidelity,
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and as absurd as to pray to God to create the world anew, or incarnate his Son again.
and as absurd as to pray to God to create the world anew, or incarnate his Son again.
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4187
But there is no conversion where there is no praying;
But there is no conversion where there is no praying;
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and there is need of praying for the remission of sinnes past, and against sinne for the time to come,
and there is need of praying for the remission of Sins past, and against sin for the time to come,
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as I shall shew next time;
as I shall show next time;
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4190
as also consider whether there be any interruption of the act of justification by falling into great sins.
as also Consider whither there be any interruption of the act of justification by falling into great Sins.
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4191
There's no man hath a mind more against quierks and quillets than I;
There's no man hath a mind more against quierks and quillets than I;
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yet for the opening of these things, and staying and setling the mind, and clearing the understanding, give me leave the next time to clear these things unto you.
yet for the opening of these things, and staying and settling the mind, and clearing the understanding, give me leave the next time to clear these things unto you.
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ROM. 5.1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.
ROM. 5.1. Therefore being justified by faith, we have peace with God through our Lord jesus christ.
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IN this Chapter, especially in the beginning thereof, I shew'd unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart;
IN this Chapter, especially in the beginning thereof, I showed unto you that the Apostle sets down unto us those special comforts that a man receives After God hath wrought that supernatural grace of faith in his heart;
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4195
so that here is set down The Mother-Grace, Justification by faith; and then the blessed issues or daughters thereof ;
so that Here is Set down The Mother grace, Justification by faith; and then the blessed issues or daughters thereof;
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and those are, a free access to God, a joyful hope of the glory to come,
and those Are, a free access to God, a joyful hope of the glory to come,
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and not only a patient, but a joyful suffering of all afflictions that shall befall us in this life.
and not only a patient, but a joyful suffering of all afflictions that shall befall us in this life.
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Concerning justification by faith, I laboured to open it unto you the last day, three things may well be considered therein.
Concerning justification by faith, I laboured to open it unto you the last day, three things may well be considered therein.
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4199
1. What that faith is whereby we are justified. 2. What that justification is we have by faith.
1. What that faith is whereby we Are justified. 2. What that justification is we have by faith.
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4200
3. What relation the one of these hath to the other.
3. What Relation the one of these hath to the other.
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4201
Concerning the first of these I told you that it was not every faith that justifieth, not every kinde of faith that a man can live by.
Concerning the First of these I told you that it was not every faith that Justifieth, not every kind of faith that a man can live by.
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4202
There is a dead faith, and a man cannot live by a dead thing:
There is a dead faith, and a man cannot live by a dead thing:
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And there is a living faith, and that is called a faith unfeigned. And though it be in Scripture called the common faith, yet it is with some restriction;
And there is a living faith, and that is called a faith unfeigned. And though it be in Scripture called the Common faith, yet it is with Some restriction;
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4204
it is the faith of Gods elect. There is a faith also which is but temporary ;
it is the faith of God's elect. There is a faith also which is but temporary;
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that being touch't with the sense of sinne, and seeing there is no deliverance from the curse due to sinne, but by Christ;
that being touched with the sense of sin, and seeing there is no deliverance from the curse due to sin, but by christ;
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4206
and that there is no part to be had in Christ, but by renouncing all corruptions;
and that there is no part to be had in christ, but by renouncing all corruptions;
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4207
the consideration of the desperatenesse of his case without Christ, makes him long after him; and since he cannot have Christ without leaving sinne, he will resolve on that too;
the consideration of the desperateness of his case without christ, makes him long After him; and since he cannot have christ without leaving sin, he will resolve on that too;
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4208
he will make towards Christ, and perhaps he comes to taste of the sweetnesse of Christ,
he will make towards christ, and perhaps he comes to taste of the sweetness of christ,
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and feels the power of the world to come;
and feels the power of the world to come;
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4210
he forsakes sinne, and thereby comes so near the true believer, that a man must as it were, cut a haire to divide between them.
he forsakes sin, and thereby comes so near the true believer, that a man must as it were, Cut a hair to divide between them.
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4211
And this is a thing very necessary to be considered of. And I shew'd unto you also that these are not moral things;
And this is a thing very necessary to be considered of. And I showed unto you also that these Are not moral things;
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4212
not a faith that is wrought by the power of men, but by a work of Gods Spirit;
not a faith that is wrought by the power of men, but by a work of God's Spirit;
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for it humbles a man for sinne, and makes him make toward Christ, and seek him above all things,
for it humbles a man for sin, and makes him make towards christ, and seek him above all things,
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4214
and having laid some hold on him, he escapes the pollutions of the world, and yet this faith is but temporary;
and having laid Some hold on him, he escapes the pollutions of the world, and yet this faith is but temporary;
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4215
a thing supernatural it is, yet it is without root. Now as I noted unto you, this is not different in the circumstance of time;
a thing supernatural it is, yet it is without root. Now as I noted unto you, this is not different in the circumstance of time;
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4216
for time alters not the thing.
for time alters not the thing.
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4217
A childe that liveth but half an houre, doth as properly and truly live, as one that liveth a hundred years.
A child that lives but half an hour, does as properly and truly live, as one that lives a hundred Years.
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4218
But it is called temporary, not that therein stands the difference, but therein it is shewn,
But it is called temporary, not that therein Stands the difference, but therein it is shown,
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4219
and that proves the man to have something wanting.
and that Proves the man to have something wanting.
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4220
Our being united to Christ, and being nigh unto him, is as a graft or scyons put into a Tree;
Our being united to christ, and being High unto him, is as a grafted or scyons put into a Tree;
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4221
there are two grafts put into one stock, and each of them have all the several things necessary done unto them,
there Are two grafts put into one stock, and each of them have all the several things necessary done unto them,
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4222
as cutting, binding, &c. yet time discovers that the one thrives, and the other withers; so that there was a fault unseen;
as cutting, binding, etc. yet time discovers that the one thrives, and the other withers; so that there was a fault unseen;
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4223
though he that put in the grafts never saw it, yet time discovers it.
though he that put in the grafts never saw it, yet time discovers it.
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4224
Now the difference is not in the time, but in the foundation of the thing it self.
Now the difference is not in the time, but in the Foundation of the thing it self.
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4225
Now what the difference is between these, I laboured to declare unto you the last day.
Now what the difference is between these, I laboured to declare unto you the last day.
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4226
The use of it is in brief this, faith is not in all these. All have not faith;
The use of it is in brief this, faith is not in all these. All have not faith;
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4227
yet some come so near, and have faith so like that it will trouble a wise man to make the distinction.
yet Some come so near, and have faith so like that it will trouble a wise man to make the distinction.
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4228
These are like the foolish Virgins, that lived very civilly, and kept their maiden-heads in regard of the world;
These Are like the foolish Virgins, that lived very civilly, and kept their maidenheads in regard of the world;
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4229
none could accuse them for any evil they had done; yet they are at length shut out.
none could accuse them for any evil they had done; yet they Are At length shut out.
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4230
Many think themselves in a good way, and a safe condition, yea, and go out of the world in this conceit,
Many think themselves in a good Way, and a safe condition, yea, and go out of the world in this conceit,
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and think they are entring into the gate of heaven, till they in a moment are cast down to hell:
and think they Are entering into the gate of heaven, till they in a moment Are cast down to hell:
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Try we therefore, search and sift our selves; if this grace were as grasse that grows in every field, it were something;
Try we Therefore, search and sift our selves; if this grace were as grass that grows in every field, it were something;
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4233
but it is a precious flower, which if we have not, Christ profiteth us nothing. This is the means of Christs being applied unto thee;
but it is a precious flower, which if we have not, christ profiteth us nothing. This is the means of Christ being applied unto thee;
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4234
how doth it therefore behoove every one of us to look to it, and not to slubber over the matter slightly,
how does it Therefore behoove every one of us to look to it, and not to slubber over the matter slightly,
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4235
but to search and try, and examine our selves.
but to search and try, and examine our selves.
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And in the marks I shew'd you before that it was such a thing as may be likened to a conception which never comes to the birth;
And in the marks I showed you before that it was such a thing as may be likened to a conception which never comes to the birth;
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such a thing is this temporary faith. Among others let me adde the tokens of love;
such a thing is this temporary faith. Among Others let me add the tokens of love;
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it is twice set down in the Galatians, neither circumcision nor uncircumcision, &c. but faith which worketh by love ;
it is twice Set down in the Galatians, neither circumcision nor uncircumcision, etc. but faith which works by love;
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and again, neither circumcision, &c. but the new creature. They that have a temporary faith want nothing but the new creature ;
and again, neither circumcision, etc. but the new creature. They that have a temporary faith want nothing but the new creature;
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what's that? its faith that worketh by love.
what's that? its faith that works by love.
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They that love God, it's a sure token that God hath loved them first, and God never giveth this love, but they have faith unfeigned.
They that love God, it's a sure token that God hath loved them First, and God never gives this love, but they have faith unfeigned.
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The next thing is, he is ever careful to try himself, to prove himself. The temporary cannot endure to be brought to the touch or tryal.
The next thing is, he is ever careful to try himself, to prove himself. The temporary cannot endure to be brought to the touch or trial.
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He accounts every beginning of grace in himself very great; every Molehill to be a Mountain.
He accounts every beginning of grace in himself very great; every Molehill to be a Mountain.
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Now Gods children know that they may be deceived with counterfeits, and therefore he tryeth himself.
Now God's children know that they may be deceived with counterfeits, and Therefore he trieth himself.
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Mark the speech of the Apostle, Examine your selves, prove your own selves;
Mark the speech of the Apostle, Examine your selves, prove your own selves;
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know you not your own selves, how that Jesus Christ is in you, except you be reprobates? us understand the words;
know you not your own selves, how that jesus christ is in you, except you be Reprobates? us understand the words;
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first, we see then it is a thing that is possible to be known, whether we are in the faith or no;
First, we see then it is a thing that is possible to be known, whither we Are in the faith or no;
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and this is flat against the Papists;
and this is flat against the Papists;
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for they think a man can have but a conjectural knowledge that he hath grace and faith.
for they think a man can have but a conjectural knowledge that he hath grace and faith.
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It may be probable, they say, but it cannot be certainly known;
It may be probable, they say, but it cannot be Certainly known;
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but does not the Apostle say, Examine your selves, prove your selves, know you not your selves, &c. No Papist can know it,
but does not the Apostle say, Examine your selves, prove your selves, know you not your selves, etc. No Papist can know it,
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yet it is possible to be known. Prove and try, you shall not lose your labour.
yet it is possible to be known. Prove and try, you shall not loose your labour.
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If you take pains in it, you shall attain it in this world. Make your calling and election sure, saith the Apostle;
If you take pains in it, you shall attain it in this world. Make your calling and election sure, Says the Apostle;
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on Gods part it is sure enough, for the foundation of God standeth sure : but make it sure unto your selves, in respect of your own knowledge.
on God's part it is sure enough, for the Foundation of God Stands sure: but make it sure unto your selves, in respect of your own knowledge.
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Know you not your own selves, that Jesus Christ is in you, except ye be reprobates? It is a thing may well be made sure of;
Know you not your own selves, that jesus christ is in you, except you be Reprobates? It is a thing may well be made sure of;
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therefore search, try, examine, &c. Others are content with bare beginnings that never come to any maturity;
Therefore search, try, examine, etc. Others Are content with bore beginnings that never come to any maturity;
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but those that have true faith, are ever bringing themselves to the tryal and touch-stone.
but those that have true faith, Are ever bringing themselves to the trial and touchstone.
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But may some say, I have tryed and examined my self, and I do not finde that Christ is in me;
But may Some say, I have tried and examined my self, and I do not find that christ is in me;
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what am I a reprobate therefore? No, God forbid:
what am I a Reprobate Therefore? No, God forbid:
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I say not the man is a reprobate that cannot discerne that Christ is in him;
I say not the man is a Reprobate that cannot discern that christ is in him;
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See what that is that will explain this, 1 Cor. 11.19. For there must be heresies among you, that they which are approved, might be made known ;
See what that is that will explain this, 1 Cor. 11.19. For there must be heresies among you, that they which Are approved, might be made known;
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there must be NONLATINALPHABET, men that are approved, such as have endured the dint and shot of the Musket:
there must be, men that Are approved, such as have endured the dint and shot of the Musket:
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such as have put themselves to the tryal, and come off well;
such as have put themselves to the trial, and come off well;
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these are the NONLATINALPHABET, and are opposed to those NONLATINALPHABET, who are such men as take things hand over head, do not search,
these Are the, and Are opposed to those, who Are such men as take things hand over head, do not search,
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and try, and examine, and put themselves to the proof; it's a signe these have not true faith:
and try, and examine, and put themselves to the proof; it's a Signen these have not true faith:
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for what, is the having of Christ so slight or poor a thing, as that they will take no pains for him,
for what, is the having of christ so slight or poor a thing, as that they will take no pains for him,
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or care not for knowing whether they have him or no? what, neglect Christ so much,
or care not for knowing whither they have him or no? what, neglect christ so much,
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as not to adventure on the tryal? these are those NONLATINALPHABET. But he which hath this saving faith, he is ever putting himself to the tryal.
as not to adventure on the trial? these Are those. But he which hath this Saving faith, he is ever putting himself to the trial.
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Again, Gods childe, not only useth all the means in himself to try himself, but he prayeth for the aide of God also;
Again, God's child, not only uses all the means in himself to try himself, but he Prayeth for the aid of God also;
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he knoweth that his own heart is deceitful, and may cozen him, but that God is greater than his heart, and knoweth all things.
he Knoweth that his own heart is deceitful, and may cozen him, but that God is greater than his heart, and Knoweth all things.
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And therefore he cryeth unto God to try him, as Psal. 139. Try me O God, and know my heart;
And Therefore he Cries unto God to try him, as Psalm 139. Try me Oh God, and know my heart;
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prove me, and know my thoughts;
prove me, and know my thoughts;
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look well whether there be any way of wickedness in me, and lead me in the way everlasting ;
look well whither there be any Way of wickedness in me, and led me in the Way everlasting;
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4274
there is an everlasting righteousnesse, and an everlasting way that leads unto it, about which these are not content to try themselves only,
there is an everlasting righteousness, and an everlasting Way that leads unto it, about which these Are not content to try themselves only,
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but they desire God to try them also;
but they desire God to try them also;
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and to make them know the uprightnesse of their own hearts, and not to suffer them to be deceived thereby.
and to make them know the uprightness of their own hearts, and not to suffer them to be deceived thereby.
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Now that I have done with. Consider now what that justification is, that is obtained by this true lively faith;
Now that I have done with. Consider now what that justification is, that is obtained by this true lively faith;
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I shew'd unto you that justification is ordinarily taken for an acquittance from a debt. It is derived from justice or righteousnesse;
I showed unto you that justification is ordinarily taken for an acquittance from a debt. It is derived from Justice or righteousness;
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therefore I shew'd that justification and righteousnesse are taken for one and the self same thing;
Therefore I showed that justification and righteousness Are taken for one and the self same thing;
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for if there had been a Law given which could, &c. that is, justification had been by the Law.
for if there had been a Law given which could, etc. that is, justification had been by the Law.
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Now as there is a double righteousnesse, so there is also a double justification. Not that I hold there is any other justification as it comprehends remission of sinnes,
Now as there is a double righteousness, so there is also a double justification. Not that I hold there is any other justification as it comprehends remission of Sins,
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but only one, but otherwayes, as many righteousnesses as there are, so many justifications there are.
but only one, but otherways, as many Righteousness as there Are, so many justifications there Are.
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Now there is a double kinde of righteousnesse, the one imputed, and the other inherent ;
Now there is a double kind of righteousness, the one imputed, and the other inherent;
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the one is the righteousnesse of Christ, an act transient from another, which cannot be made mine but by imputation. Besides this there is another which is inherent, a righteousnesse in us.
the one is the righteousness of christ, an act Transient from Another, which cannot be made mine but by imputation. Beside this there is Another which is inherent, a righteousness in us.
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St. James speaks of the one, and Saint John of the other.
Saint James speaks of the one, and Saint John of the other.
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One is opposed to condemnation, and the other to hypocrisie. The soundnesse of the heart is respected of God for righteousnesse, in respect of the graces inherent in us.
One is opposed to condemnation, and the other to hypocrisy. The soundness of the heart is respected of God for righteousness, in respect of the graces inherent in us.
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Now to give you a touch of the difference between the one and the other, and therein to declare the difference between us and Rome :
Now to give you a touch of the difference between the one and the other, and therein to declare the difference between us and Room:
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Know then that the question between us and Rome, is not Whether justification be by faith or no? but Whether there be any such thing as justification or no? The doctrine of the Church of Rome is, that there is no such grace as this.
Know then that the question between us and Rome, is not Whither justification be by faith or no? but Whither there be any such thing as justification or no? The Doctrine of the Church of Room is, that there is no such grace as this.
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But concerning the first of these, that justification which is by the imputation of Christs righteousnesse, I shew'd unto you that imputation in this case, is,
But Concerning the First of these, that justification which is by the imputation of Christ righteousness, I showed unto you that imputation in this case, is,
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as when a man comes to hold up his hand at Gods Barre, as it were,
as when a man comes to hold up his hand At God's Bar, as it were,
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and it's demanded of him what he hath to say for himself, why he should not dye;
and it's demanded of him what he hath to say for himself, why he should not die;
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and then this justification by Christs righteousnesse is opposed to condemnation.
and then this justification by Christ righteousness is opposed to condemnation.
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Then justification by faith is, that when I come to stand before God, though conscience say I am guilty of a thousand sinnes,
Then justification by faith is, that when I come to stand before God, though conscience say I am guilty of a thousand Sins,
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yet I may go boldly and plead my pardon, which will acquit me as if I had never sinned at any time.
yet I may go boldly and plead my pardon, which will acquit me as if I had never sinned At any time.
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God was thus in Christ reconciling us (the world) unto himself, not imputing their sinnes unto them.
God was thus in christ reconciling us (the world) unto himself, not imputing their Sins unto them.
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Now sinne is a thing past, which being done, cannot be made undone, the sin remains still;
Now sin is a thing past, which being done, cannot be made undone, the since remains still;
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murder is murder still, and adultery is adultery still; it cannot be undone again.
murder is murder still, and adultery is adultery still; it cannot be undone again.
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Now how shall this man that is guilty of murder and adultery, be made just? it cannot possibly be but by not imputing his sinne unto him,
Now how shall this man that is guilty of murder and adultery, be made just? it cannot possibly be but by not imputing his sin unto him,
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so that God should account it to him, as if it had not been done at all by him;
so that God should account it to him, as if it had not been done At all by him;
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he puts it upon Christs account;
he puts it upon Christ account;
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Account: The word is used in the Epist. to Philemon, where St. Paul saith, If he hath wronged thee,
Account: The word is used in the Epistle to Philemon, where Saint Paul Says, If he hath wronged thee,
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or oweth thee ought, put that on mine account.
or owes thee ought, put that on mine account.
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A mans sins being thus put upon Christs account, he is accepted of God as freely as if he had never owed him any thing,
A men Sins being thus put upon Christ account, he is accepted of God as freely as if he had never owed him any thing,
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or as if he had never offended him. Now this is done by transferring the debt from one person to another;
or as if he had never offended him. Now this is done by transferring the debt from one person to Another;
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so that we see this imputation of sinne to Christ, and of Christs righteousnesse to us is most necessary. It must be so:
so that we see this imputation of sin to christ, and of Christ righteousness to us is most necessary. It must be so:
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And if there were no testimony for it in Scripture, yet reason sheweth that there can be no righteousnesse but by Gods acceptation of us in Christ as if we had never sinned; there is the difference then.
And if there were no testimony for it in Scripture, yet reason shows that there can be no righteousness but by God's acceptation of us in christ as if we had never sinned; there is the difference then.
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To him that worketh not, but believeth in him that justifieth the ungodly, his faith is accounted to him for righteousnesse.
To him that works not, but Believeth in him that Justifieth the ungodly, his faith is accounted to him for righteousness.
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But doth God justifie the ungodly? that's a hard speech;
But does God justify the ungodly? that's a hard speech;
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we read in the Proverbs, He that justifieth the wicked, and condemneth the just, even they both are abomination to the Lord.
we read in the Proverbs, He that Justifieth the wicked, and Condemneth the just, even they both Are abomination to the Lord.
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But here we must understand this as we do some other Scriptures; we read in John, that the blinde see, the lame walk, the dumb speak.
But Here we must understand this as we do Some other Scriptures; we read in John, that the blind see, the lame walk, the dumb speak.
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It's impossible for a man to be blinde and see, to be dumb and speak all at once;
It's impossible for a man to be blind and see, to be dumb and speak all At once;
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yet take the chief of sinners, suppose Paul, and he was so in his own account;
yet take the chief of Sinners, suppose Paul, and he was so in his own account;
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but the act of justification alters him. God justifies the ungodly, that is, him that was even now so;
but the act of justification alters him. God Justifies the ungodly, that is, him that was even now so;
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but by the imputation of Christs righteousnesse he is made righteous, that is, righteous in Gods account.
but by the imputation of Christ righteousness he is made righteous, that is, righteous in God's account.
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But in proceeding in this point I did reflect a little back.
But in proceeding in this point I did reflect a little back.
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God findes a man with a number of sinnes, full of sinne, and forgives these sinnes; now I demanded this;
God finds a man with a number of Sins, full of sin, and forgives these Sins; now I demanded this;
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how farre doth this justification and forgivenesse extend? to sins past alone, or to sinnes past and to come? And I answered that we must consider this matter two wayes.
how Far does this justification and forgiveness extend? to Sins passed alone, or to Sins past and to come? And I answered that we must Consider this matter two ways.
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First, to justifie a mans person simply; and then to justifie a man from this or that particular act:
First, to justify a men person simply; and then to justify a man from this or that particular act:
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The phrase is used in Scripture, Acts 13.39. And by him all that believe, are justified from all things, from which we could not be justified by the Law of Moses.
The phrase is used in Scripture, Acts 13.39. And by him all that believe, Are justified from all things, from which we could not be justified by the Law of Moses.
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There is justification from this or that thing. There is first, Justification of a mans person ;
There is justification from this or that thing. There is First, Justification of a men person;
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he that was an enemy, is now made a friend;
he that was an enemy, is now made a friend;
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he is now no longer a stranger at home, but is in the list or Gods houshold.
he is now no longer a stranger At home, but is in the list or God's household.
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Now this we say, no sooner doth a man receive it, but the selfsame houre that he receiveth it, the bond is cancel'd, the evidence is torn,
Now this we say, no sooner does a man receive it, but the selfsame hour that he receives it, the bound is canceled, the evidence is torn,
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and fastened to the Crosse of Christ, and hangs up among the Records, whereas before it was an evidence against us,
and fastened to the Cross of christ, and hangs up among the Records, whereas before it was an evidence against us,
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and would have layen heavy on us at the bar;
and would have lain heavy on us At the bar;
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but now it is fastened to the Crosse as a cancel'd Record, the bond is become void.
but now it is fastened to the Cross as a canceled Record, the bound is become void.
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Secondly, but now when we consider justification from this or that particular act ; I declared that so a man is onely justified from sins past ;
Secondly, but now when we Consider justification from this or that particular act; I declared that so a man is only justified from Sins past;
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for it is contrary to reason and Scripture, that a man should be justified from sinnes to come:
for it is contrary to reason and Scripture, that a man should be justified from Sins to come:
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For Scripture, the Apostle hath it, Rom. 3.25. Whom God hath set forth to be a propitiation through saith in his blood, to declare his righteousnesse for the remission of sinnes that are past, through the forbearance of God ;
For Scripture, the Apostle hath it, Rom. 3.25. Whom God hath Set forth to be a propitiation through Says in his blood, to declare his righteousness for the remission of Sins that Are past, through the forbearance of God;
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and it is clear also from the nature of the thing.
and it is clear also from the nature of the thing.
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A thing cannot be remitted before it be committed, nor covered before it had an existence,
A thing cannot be remitted before it be committed, nor covered before it had an existence,
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nor blotted out before it be written.
nor blotted out before it be written.
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Therefore justification from such or such a fault, must have relation to that which is past;
Therefore justification from such or such a fault, must have Relation to that which is past;
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but for justification for the time to come, I will speak anon; there I left the last time.
but for justification for the time to come, I will speak anon; there I left the last time.
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I have now faith, and I believe in Christ; I have now relation to him, and remission of sinnes past.
I have now faith, and I believe in christ; I have now Relation to him, and remission of Sins past.
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But why then do I pray for it? to what end is that? Bellarmine objects that it is an act of infidelity to pray for it afterwards;
But why then do I pray for it? to what end is that? Bellarmine objects that it is an act of infidelity to pray for it afterwards;
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but we do it, and we ought to do it;
but we do it, and we ought to do it;
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see Psal. 51. David made that Psalme after the Prophet Nathan had told him his sinne was pardoned:
see Psalm 51. David made that Psalm After the Prophet Nathan had told him his sin was pardoned:
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See the title of it, (and we must know that the title is a part of Gods Word as well as the rest) A Psalme of David when Nathan came unto him, after he had gone in unto Bathsheba:
See the title of it, (and we must know that the title is a part of God's Word as well as the rest) A Psalm of David when Nathan Come unto him, After he had gone in unto Bathsheba:
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Nathan told him that God had took away his sinne :
Nathan told him that God had took away his sin:
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Yet he cryeth here throughout the whole Psalme, to have his sinne pardoned and blotted out;
Yet he Cries Here throughout the Whole Psalm, to have his sin pardoned and blotted out;
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so that though there were faith and assurance, yet he still prays for it. Now Bellarmine saith, this cannot be;
so that though there were faith and assurance, yet he still prays for it. Now Bellarmine Says, this cannot be;
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but doth he dispute against our opinion? no, he disputes against the Holy Ghost; for David having received a message of forgivenesse, yet prays.
but does he dispute against our opinion? no, he disputes against the Holy Ghost; for David having received a message of forgiveness, yet prays.
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Therefore if the Jesuite had grace, he would joyne with us to salve the matter, rather then through our sides to strike at God.
Therefore if the Jesuit had grace, he would join with us to salve the matter, rather then through our sides to strike At God.
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But it is a Fallacy to joyne these two together; for a man to pray for a thing past, it is an act of infidelity;
But it is a Fallacy to join these two together; for a man to pray for a thing past, it is an act of infidelity;
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as to pray that God would create the world, and incarnate his Sonne. I answer, there is difference between an act done, and an act continued ;
as to pray that God would create the world, and incarnate his Son. I answer, there is difference between an act done, and an act continued;
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when the World was made by God, God had finished that work. And when Christ took our flesh upon him, the act was done ;
when the World was made by God, God had finished that work. And when christ took our Flesh upon him, the act was done;
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but the forgivenesse of sin is a continued act, which holds to day and to morrow, and world without end.
but the forgiveness of since is a continued act, which holds to day and to morrow, and world without end.
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God is pleased not to impute thy sinnes, but cover them; Now this covering is no constant act.
God is pleased not to impute thy Sins, but cover them; Now this covering is no constant act.
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I may cover a thing now, and uncover it again;
I may cover a thing now, and uncover it again;
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now forgivenesse of sinne being an act not complete, but continued, and continued world without end (and therefore we say the Saints in heaven are justified by imputative righteousnesse, Gods continuance of his act of mercy.) The point then is this;
now forgiveness of sin being an act not complete, but continued, and continued world without end (and Therefore we say the Saints in heaven Are justified by imputative righteousness, God's Continuance of his act of mercy.) The point then is this;
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As long as we continue in the world, and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy,
As long as we continue in the world, and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy,
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and our sinnes being but covered, therefore so long must we pray for forgivenesse.
and our Sins being but covered, Therefore so long must we pray for forgiveness.
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When the servant had humbled himself before his Lord, it is said, The Lord of that servant loosed him, and forgave him the debt ;
When the servant had humbled himself before his Lord, it is said, The Lord of that servant loosed him, and forgave him the debt;
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but though he forgave him, yet he did another act that caused his Lord to discontinue his pardon, Matth. 18.33. Shouldest not thou also have had compassion on thy fellow-servant, as I had pity on thee? He had pity on him;
but though he forgave him, yet he did Another act that caused his Lord to discontinue his pardon, Matthew 18.33. Shouldst not thou also have had compassion on thy Fellow servant, as I had pity on thee? He had pity on him;
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yet since he doth another act, which turns his Lords heart against him, therefore he is now cast into prison,
yet since he does Another act, which turns his lords heart against him, Therefore he is now cast into prison,
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and he must not come out thence till he hath paid the utmost farthing.
and he must not come out thence till he hath paid the utmost farthing.
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He had forgave him to day and to morrow, and would have continued his forgivenesse if he had not thus provoked him;
He had forgave him to day and to morrow, and would have continued his forgiveness if he had not thus provoked him;
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we must pray to God to continue his acts of mercy, because we continually provoke him by new acts of rebellion.
we must pray to God to continue his acts of mercy, Because we continually provoke him by new acts of rebellion.
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Adde to this, The King grants a pardon to a man;
Add to this, The King grants a pardon to a man;
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In all Patents of pardon there is a clause that the man must renew his Patent.
In all Patents of pardon there is a clause that the man must renew his Patent.
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If forgivenesse may be renewed, then those things are to be renewed again, by which the renovation of my remission may be wrought.
If forgiveness may be renewed, then those things Are to be renewed again, by which the renovation of my remission may be wrought.
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God would have me renew my acts of faith;
God would have me renew my acts of faith;
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and if of faith, why not of repentance, and of prayer? There is a singular place in Ezek. 36.29, 35, 37. that makes it plain, That though God intends to do the thing,
and if of faith, why not of Repentance, and of prayer? There is a singular place in Ezekiel 36.29, 35, 37. that makes it plain, That though God intends to do the thing,
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yet he appoints this to be the means.
yet he appoints this to be the means.
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4366
Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them ; (i. e.) though I have done it, and intend to do it, yet will I do it by the means of prayer.
Thus Says the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them; (i. e.) though I have done it, and intend to do it, yet will I do it by the means of prayer.
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4367
Howsoever that God had promised Eliah, that raine should come upon the face of the earth ;
Howsoever that God had promised Elijah, that rain should come upon the face of the earth;
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4368
yet he goes upon the Mount, and saw no shew of a cloud. The Text saith not what he did;
yet he Goes upon the Mount, and saw no show of a cloud. The Text Says not what he did;
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4369
but he put his head between his knees. Saint James saith, he prayed, and he opened heaven, and brought down raine.
but he put his head between his knees. Saint James Says, he prayed, and he opened heaven, and brought down rain.
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4370
It was an humble secret gesture. A man may be more free in private, than in publick.
It was an humble secret gesture. A man may be more free in private, than in public.
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4371
He prayed, and the heavens opened. God had promised it, and would do it, but yet he would be sought too.
He prayed, and the heavens opened. God had promised it, and would do it, but yet he would be sought too.
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4372
So we see the mediate cause is prayer;
So we see the mediate cause is prayer;
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4373
so though the Lord will do this, yet for all this he will be enquired of :
so though the Lord will do this, yet for all this he will be inquired of:
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4374
It is not with God as with men;
It is not with God as with men;
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4375
men who have promised, would be loth to be sued to not to break their promise;
men who have promised, would be loath to be sued to not to break their promise;
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4376
they account that a dishonour to them, but it is not so with God;
they account that a dishonour to them, but it is not so with God;
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4377
God hath promised, yet thou shalt have no benefit of it, untill thou sue him for it;
God hath promised, yet thou shalt have no benefit of it, until thou sue him for it;
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4378
therefore thou must go to God and say, Lord fulfill thy promise to thy servant, wherein thou hast caused me to trust.
Therefore thou must go to God and say, Lord fulfil thy promise to thy servant, wherein thou hast caused me to trust.
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4379
God loves to have his bond sued out. Lord, make good this word, performe that good word that thou hast spoken.
God loves to have his bound sued out. Lord, make good this word, perform that good word that thou hast spoken.
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4380
God would have his bond thus sued out. And as thy faith, repentance, prayer is renewed, so is thy pardon renewed.
God would have his bound thus sued out. And as thy faith, Repentance, prayer is renewed, so is thy pardon renewed.
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4381
When God will make a man possesse the sinnes of his youth, when a man is carelesse this way, it pleaseth God to awaken him.
When God will make a man possess the Sins of his youth, when a man is careless this Way, it Pleases God to awaken him.
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4382
Thou writest bitter things against me, and makest me to possesse the iniquity of my youth, Job 13.26.
Thou Writer bitter things against me, and Makest me to possess the iniquity of my youth, Job 13.26.
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4383
When a man forgetteth the iniquities of his youth, and reneweth not his repentance, and hath not new acts of faith and petition,
When a man forgetteth the iniquities of his youth, and Reneweth not his Repentance, and hath not new acts of faith and petition,
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4384
then God maketh him to possesse the iniquities of his youth;
then God makes him to possess the iniquities of his youth;
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4385
he makes his sins stand up and cry out against him, & by this means his old evidences are obliterated.
he makes his Sins stand up and cry out against him, & by this means his old evidences Are obliterated.
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4386
When a man hath a pardon, and its almost obliterated, the letters almost worne out, that they cannot be read, he would be glad to have it renewed, to have a new exemplification.
When a man hath a pardon, and its almost obliterated, the letters almost worn out, that they cannot be read, he would be glad to have it renewed, to have a new exemplification.
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4387
Every sinne it puts a great blur upon thine old evidence that thou canst not read it.
Every sin it puts a great blur upon thine old evidence that thou Canst not read it.
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Image 149
4388
It may be firme in heaven, and yet perhaps be blur'd that thou canst not read it,
It may be firm in heaven, and yet perhaps be blurred that thou Canst not read it,
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4389
and therefore if thou wouldst get them clear'd again, thou must go to God by prayer, and renew them again;
and Therefore if thou Wouldst get them cleared again, thou must go to God by prayer, and renew them again;
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Image 149
4390
so that whether our evidences be blur'd, or whether it be that God will make us possesse the iniquities of our youth, it is necessary to pray for the forgivenesse of those sinnes which have been before forgiven.
so that whither our evidences be blurred, or whither it be that God will make us possess the iniquities of our youth, it is necessary to pray for the forgiveness of those Sins which have been before forgiven.
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4391
But now you will say, when I have sinned afterward, how come I then to be justified? Then a man would think repentance only doth it,
But now you will say, when I have sinned afterwards, how come I then to be justified? Then a man would think Repentance only does it,
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4392
and without repentance a man cannot be justified. But you must understand, repentance is not an instrument at all;
and without Repentance a man cannot be justified. But you must understand, Repentance is not an Instrument At all;
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4393
faith only is the instrument, •aith justifyeth me from sinne hereafter as well as before. The case is this, faith brings life.
faith only is the Instrument, •aith Justifieth me from sin hereafter as well as before. The case is this, faith brings life.
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Image 149
4394
The righteous shall live by his faith, as the Prophet Habakkuk speaks. What doth then new sinnes do?
The righteous shall live by his faith, as the Prophet Habakkuk speaks. What does then new Sins do?
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4395
There are two sorts of sinnes; one of ordinary incursion, which cannot be avoided; these break no friendship betwixt God and us;
There Are two sorts of Sins; one of ordinary incursion, which cannot be avoided; these break no friendship betwixt God and us;
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4396
these only weaken our faith, and make us worse at ease. But there are other sinnes which waste a mans conscience;
these only weaken our faith, and make us Worse At ease. But there Are other Sins which waste a men conscience;
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4397
A man that hath committed murder, adultery, and lives in covetousnesse, which (in the Apostles) is Idolatry;
A man that hath committed murder, adultery, and lives in covetousness, which (in the Apostles) is Idolatry;
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4398
as long as a man is in this case, he cannot exercise the acts of faith;
as long as a man is in this case, he cannot exercise the acts of faith;
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4399
we must know faith justifieth not as an habit, but as an act applying Christ to the comfort of the soul.
we must know faith Justifieth not as an habit, but as an act applying christ to the Comfort of the soul.
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4400
Now a wasting sinne it stops the passage of faith, it cannot act till it be opened by repentance; Physitians give instances for it.
Now a wasting sin it stops the passage of faith, it cannot act till it be opened by Repentance; Physicians give instances for it.
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Image 149
4401
Those that have Apoplexies, Epilepsies, and the Falling sicknesse, are thought to be dead for the time,
Those that have Apoplexies, Epilepsies, and the Falling sickness, Are Thought to be dead for the time,
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4402
as it was with Eutichus, yet saith Saint Paul, his spirit was in him. Every one thought him dead, yet his spirit is in him;
as it was with Eutychus, yet Says Saint Paul, his Spirit was in him. Every one Thought him dead, yet his Spirit is in him;
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Image 149
4403
however in regard of the operation of his senses it did appear he was dead.
however in regard of the operation of his Senses it did appear he was dead.
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Image 149
4404
So, if thou art a carelesse man, and lookst not to thy watch, and to thy guard,
So, if thou art a careless man, and Lookest not to thy watch, and to thy guard,
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Image 149
4405
but art overtaken in some grosse and grievous sinne, thou art taken for dead. I say not, a man can lose his life that once hath it;
but art overtaken in Some gross and grievous sin, thou art taken for dead. I say not, a man can loose his life that once hath it;
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4406
but yet in the apprehension of others, and of himself too, he may appear to be so.
but yet in the apprehension of Others, and of himself too, he may appear to be so.
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Image 149
4407
As in Epilepsies, the nerves are hindred by obstructions;
As in Epilepsies, the nerves Are hindered by obstructions;
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4408
so sinne obstructs the nerves of the soul, that there cannot be that life and working till these sinnes be removed.
so sin obstructs the nerves of the soul, that there cannot be that life and working till these Sins be removed.
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4409
Now what is repentance? why, it clears the passages, that as faith could not act before,
Now what is Repentance? why, it clears the passages, that as faith could not act before,
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Image 149
4410
now it gives him dispositions unto it.
now it gives him dispositions unto it.
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4411
As a man in a swound, cannot do the acts of a living man, till he be refreshed again;
As a man in a swoon, cannot do thee acts of a living man, till he be refreshed again;
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4412
so here its repentance which clears the spirits, and makes the life of faith passe throughout.
so Here its Repentance which clears the spirits, and makes the life of faith pass throughout.
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4413
Now when repentance clears the passages, then faith acts, and now there is a new act of faith, faith justifies me from my new sinnes;
Now when Repentance clears the passages, then faith acts, and now there is a new act of faith, faith Justifies me from my new Sins;
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4414
faith at first and at last is that whereby I am justified from my sins which I commit afterwards.
faith At First and At last is that whereby I am justified from my Sins which I commit afterwards.
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4415
But this forgivenesse of sinnes, what doth it free us from? In sinne, we must consider two things; the fault and the punishment.
But this forgiveness of Sins, what does it free us from? In sin, we must Consider two things; the fault and the punishment.
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4416
Now consider sinne as it is in it self, and as it respects the sinner,
Now Consider sin as it is in it self, and as it respects the sinner,
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4417
as acted by him, as respecting the fault of the sinner, it is NONLATINALPHABET, a transgression of the Law; The punishment is death ;
as acted by him, as respecting the fault of the sinner, it is, a Transgression of the Law; The punishment is death;
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4418
as it respects the sinner, it is guilt. The sin is not guilt, but the guilt the sinners.
as it respects the sinner, it is guilt. The since is not guilt, but the guilt the Sinners.
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4419
For instance, a man that hath told a lye, or sworn an oath, the act is past,
For instance, a man that hath told a lie, or sworn an oath, the act is past,
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4420
but a thing remains which we call the guilt. As if a man commit murder or adultery, the act is past,
but a thing remains which we call the guilt. As if a man commit murder or adultery, the act is past,
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4421
but yet if he sleep, or walk or wake, the guilt follows him.
but yet if he sleep, or walk or wake, the guilt follows him.
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4422
If he live an hundred years, he is a murderer still, and an adulterer still, the guilt follows him;
If he live an hundred Years, he is a murderer still, and an adulterer still, the guilt follows him;
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4423
and nothing can take away the murder or adultery from the soul, but the blood of Christ applyed by faith.
and nothing can take away the murder or adultery from the soul, but the blood of christ applied by faith.
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4424
First, God takes away the punishment.
First, God Takes away the punishment.
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4425
There is now (saith the Apostle) no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit ;
There is now (Says the Apostle) no condemnation to them that Are in christ jesus, who walk not After the Flesh, but After the Spirit;
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4426
what, nothing in him worthy condemnation? God knows we are worthy of a thousand condemnations. There are two Judges; there is a double guilt;
what, nothing in him worthy condemnation? God knows we Are worthy of a thousand condemnations. There Are two Judges; there is a double guilt;
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4427
when a man is brought to the barre, first, the Jury judge the fact, and then the Judge that sits on the Bench, he judgeth the punishment;
when a man is brought to the bar, First, the Jury judge the fact, and then the Judge that sits on the Bench, he Judgeth the punishment;
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4428
one saith guilty or not guilty? the other saith guilty, then he judgeth him. Now when we are justified, we are freed from both these guilts;
one Says guilty or not guilty? the other Says guilty, then he Judgeth him. Now when we Are justified, we Are freed from both these guilts;
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4429
sinne when it is accomplish't, it bringeth forth death : You know the natural work of sinne, NONLATINALPHABET, it labours with death ;
sin when it is accomplished, it brings forth death: You know the natural work of sin,, it labours with death;
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4430
now God will stop the acts of it, that it shall not do that which it is apt to do, which is as good as if the sinne were taken away;
now God will stop the acts of it, that it shall not do that which it is apt to do, which is as good as if the sin were taken away;
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4431
when there were wilde guords sliced into the pot, 2 Kings 4.31. it's said the Prophet took that venemous herbe away ; (i. e.) though the thing were there, yet it is as if it were not there, it shall do no manner of hurt:
when there were wild guords sliced into the pot, 2 Kings 4.31. it's said the Prophet took that venomous herb away; (i. e.) though the thing were there, yet it is as if it were not there, it shall do no manner of hurt:
c-crq a-acp vbdr j n2 vvn p-acp dt n1, crd n2 crd. pn31|vbz vvd dt n1 vvd cst j n1 av; (uh. sy.) cs dt n1 vbdr a-acp, av pn31 vbz c-acp cs pn31 vbdr xx a-acp, pn31 vmb vdi dx n1 pp-f n1:
(20) sermon (DIV1)
457
Image 149
4432
Bring now and poure out, and there was no evil thing.
Bring now and pour out, and there was no evil thing.
vvb av cc vvi av, cc a-acp vbds dx j-jn n1.
(20) sermon (DIV1)
457
Image 149
4433
So in respect of us, though there be an evil thing in punishment, and if we had our due, would bring condemnation,
So in respect of us, though there be an evil thing in punishment, and if we had our endue, would bring condemnation,
av p-acp n1 pp-f pno12, cs pc-acp vbi dt j-jn n1 p-acp n1, cc cs pns12 vhd po12 n-jn, vmd vvi n1,
(20) sermon (DIV1)
457
Image 149
4434
yet when we are sprinkled with the blood of Christ, it can do us no evil, no hurt;
yet when we Are sprinkled with the blood of christ, it can do us no evil, no hurt;
av c-crq pns12 vbr vvn p-acp dt n1 pp-f np1, pn31 vmb vdi pno12 dx j-jn, dx n1;
(20) sermon (DIV1)
457
Image 149
4435
it's said in the Scripture, that the stars fell from heaven ;
it's said in the Scripture, that the Stars fell from heaven;
pn31|vbz vvn p-acp dt n1, cst dt n2 vvd p-acp n1;
(20) sermon (DIV1)
457
Image 149
4436
why the starres are of that bignesse that they cannot fall from heaven to the earth;
why the Stars Are of that bigness that they cannot fallen from heaven to the earth;
c-crq dt n2 vbr pp-f d n1 cst pns32 vmbx vvi p-acp n1 p-acp dt n1;
(20) sermon (DIV1)
457
Image 149
4437
but they are said to fall, when they give not their light, and do not that for which they were put there;
but they Are said to fallen, when they give not their Light, and do not that for which they were put there;
cc-acp pns32 vbr vvn pc-acp vvi, c-crq pns32 vvb xx po32 n1, cc vdb xx d p-acp r-crq pns32 vbdr vvn a-acp;
(20) sermon (DIV1)
457
Image 149
4438
so though I have committed sinne, yet when God is pleased for Christs sake to pardon it, it is as if it were not there at all.
so though I have committed sin, yet when God is pleased for Christ sake to pardon it, it is as if it were not there At all.
av cs pns11 vhb vvn n1, av c-crq np1 vbz vvn p-acp npg1 n1 pc-acp vvi pn31, pn31 vbz c-acp cs pn31 vbdr xx a-acp p-acp d.
(20) sermon (DIV1)
457
Image 149
4439
This is a great matter, but I tell you there is more;
This is a great matter, but I tell you there is more;
d vbz dt j n1, cc-acp pns11 vvb pn22 a-acp vbz dc;
(20) sermon (DIV1)
458
Image 149
4440
we are not only freed from the guilt of the punishment, but which is higher, we are freed from the guilt of the fact.
we Are not only freed from the guilt of the punishment, but which is higher, we Are freed from the guilt of the fact.
pns12 vbr xx av-j vvn p-acp dt n1 pp-f dt n1, cc-acp r-crq vbz jc, pns12 vbr vvn p-acp dt n1 pp-f dt n1.
(20) sermon (DIV1)
458
Image 149
4441
I am now no more a murderer, no more a lyar;
I am now no more a murderer, no more a liar;
pns11 vbm av av-dx av-dc dt n1, av-dx av-dc dt n1;
(20) sermon (DIV1)
458
Image 149
4442
when I have received a pardon from the blood of Christ, he frees me from that charge, the world is changed with me now.
when I have received a pardon from the blood of christ, he frees me from that charge, the world is changed with me now.
c-crq pns11 vhb vvn dt n1 p-acp dt n1 pp-f np1, pns31 vvz pno11 p-acp d n1, dt n1 vbz vvn p-acp pno11 av.
(20) sermon (DIV1)
458
Image 149
4443
Who shall lay any thing to the charge of Gods Elect? If the Divel lay any thing to thee, thou mayst deny it.
Who shall lay any thing to the charge of God's Elect? If the devil lay any thing to thee, thou Mayest deny it.
q-crq vmb vvi d n1 p-acp dt n1 pp-f npg1 n1? cs dt n1 vvb d n1 p-acp pno21, pns21 vm2 vvi pn31.
(20) sermon (DIV1)
458
Image 149
4444
Such a one I was, but I am justified, but I am sanctified.
Such a one I was, but I am justified, but I am sanctified.
d dt pi pns11 vbds, p-acp pns11 vbm vvn, cc-acp pns11 vbm vvn.
(20) sermon (DIV1)
458
Image 149
4445
A man hath committed High Treason against the King, and the King gives him a pardon for the Treason;
A man hath committed High Treason against the King, and the King gives him a pardon for the Treason;
dt n1 vhz vvn j n1 p-acp dt n1, cc dt n1 vvz pno31 dt n1 p-acp dt n1;
(20) sermon (DIV1)
458
Image 149
4446
if I call him a Traytor, he can have no remedy against me, for he is one;
if I call him a Traitor, he can have no remedy against me, for he is one;
cs pns11 vvb pno31 dt n1, pns31 vmb vhi dx n1 p-acp pno11, c-acp pns31 vbz pi;
(20) sermon (DIV1)
458
Image 149
4447
the pardon takes not away the guilt:
the pardon Takes not away the guilt:
dt n1 vvz xx av dt n1:
(20) sermon (DIV1)
458
Image 149
4448
But if his blood be restored unto him by Act of Parliament, then if I shall call him Traytor, he may have remedy against me,
But if his blood be restored unto him by Act of Parliament, then if I shall call him Traitor, he may have remedy against me,
cc-acp cs po31 n1 vbi vvn p-acp pno31 p-acp n1 pp-f n1, av cs pns11 vmb vvi pno31 n1, pns31 vmb vhi n1 p-acp pno11,
(20) sermon (DIV1)
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Image 149
4449
because he is restored fully, and is not lyable to that disgrace.
Because he is restored Fully, and is not liable to that disgrace.
c-acp pns31 vbz vvn av-j, cc vbz xx j p-acp d n1.
(20) sermon (DIV1)
458
Image 149
4450
This is our case, though our sinnes be as red as scarlet, yet the die shall be changed ;
This is our case, though our Sins be as read as scarlet, yet the die shall be changed;
d vbz po12 n1, cs po12 n2 vbb a-acp j-jn c-acp j-jn, av dt n1 vmb vbi vvn;
(20) sermon (DIV1)
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Image 149
4451
it shall not be so bloody:
it shall not be so bloody:
pn31 vmb xx vbi av j:
(20) sermon (DIV1)
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Image 149
4452
Thou hast the grace of justification, and this doth not only clear thee from the punishment,
Thou hast the grace of justification, and this does not only clear thee from the punishment,
pns21 vh2 dt n1 pp-f n1, cc d vdz xx av-j vvi pno21 p-acp dt n1,
(20) sermon (DIV1)
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Image 149
4453
but from the fault it self; See in Jer. 50.20. the place is worth gold:
but from the fault it self; See in Jer. 50.20. the place is worth gold:
cc-acp p-acp dt n1 pn31 n1; vvb p-acp np1 crd. dt n1 vbz j n1:
(20) sermon (DIV1)
458
Image 149
4454
In those daye•, and in that time saith the Lord, the iniquity of Israel shall be sought for, and there shall be none;
In those daye•, and in that time Says the Lord, the iniquity of Israel shall be sought for, and there shall be none;
p-acp d n1, cc p-acp d n1 vvz dt n1, dt n1 pp-f np1 vmb vbi vvn p-acp, cc pc-acp vmb vbi pix;
(20) sermon (DIV1)
458
Image 149
4455
and the sinnes of Judah, and they shall not be found: for I will pardon them whom I reserve :
and the Sins of Judah, and they shall not be found: for I will pardon them whom I reserve:
cc dt n2 pp-f np1, cc pns32 vmb xx vbi vvn: c-acp pns11 vmb vvi pno32 ro-crq pns11 vvb:
(20) sermon (DIV1)
458
Image 149
4456
what is the matter? what a sinful man, and no sinne? what when there is search made for sinne in such a man, shall it not be found? you will say this is meant of the grace of sanctification; no:
what is the matter? what a sinful man, and no sin? what when there is search made for sin in such a man, shall it not be found? you will say this is meant of the grace of sanctification; no:
r-crq vbz dt n1? q-crq dt j n1, cc dx n1? r-crq c-crq a-acp vbz n1 vvn p-acp n1 p-acp d dt n1, vmb pn31 xx vbi vvn? pn22 vmb vvi d vbz vvn pp-f dt n1 pp-f n1; dx:
(20) sermon (DIV1)
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Image 149
4457
I will pardon them, that pardoning of sinne makes the sin not to be found.
I will pardon them, that pardoning of sin makes the since not to be found.
pns11 vmb vvi pno32, cst vvg pp-f n1 vvz dt n1 xx pc-acp vbi vvn.
(20) sermon (DIV1)
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Image 149
4458
What a wonderful comfort is this? when I sh•ll come at t•e day of judgment,
What a wondered Comfort is this? when I sh•ll come At t•e day of judgement,
q-crq dt j n1 vbz d? c-crq pns11 vmb vvi p-acp j n1 pp-f n1,
(20) sermon (DIV1)
458
Image 149
4459
and have the benefit of my sanctification, the last absolution, such sinnes shall not be charged on me, my sinnes and iniquities shall not be remembred.
and have the benefit of my sanctification, the last absolution, such Sins shall not be charged on me, my Sins and iniquities shall not be remembered.
cc vhb dt n1 pp-f po11 n1, dt ord n1, d n2 vmb xx vbi vvn p-acp pno11, po11 n2 cc n2 vmb xx vbi vvn.
(20) sermon (DIV1)
458
Image 149
4460
I will remember their sinnes no more, saith God; it is a wonder•ul thing, and a strange mistake in many men, e•pecially the Papists;
I will Remember their Sins no more, Says God; it is a wonder•ul thing, and a strange mistake in many men, e•pecially the Papists;
pns11 vmb vvi po32 n2 av-dx av-dc, vvz np1; pn31 vbz dt j n1, cc dt j n1 p-acp d n2, av-j dt njp2;
(20) sermon (DIV1)
458
Image 149
4461
Did they ever write comfortably of the day of judgment? never; they make that a terrible day.
Did they ever write comfortably of the day of judgement? never; they make that a terrible day.
vdd pns32 av vvb av-j pp-f dt n1 pp-f n1? av-x; pns32 vvb cst dt j n1.
(20) sermon (DIV1)
458
Image 149
4462
Alas poor souls, they knew not that just•fication is that, that makes sinn•s that they shall never be remembred:
Alas poor Souls, they knew not that just•fication is that, that makes sinn•s that they shall never be remembered:
uh j n2, pns32 vvd xx d n1 vbz d, cst vvz n2 cst pns32 vmb av-x vbi vvn:
(20) sermon (DIV1)
458
Image 149
4463
Mark, it is said, Thou shalt hear of all thy good deeds for thy honour and thy praise;
Mark, it is said, Thou shalt hear of all thy good Deeds for thy honour and thy praise;
vvb, pn31 vbz vvn, pns21 vm2 vvi pp-f d po21 j n2 p-acp po21 n1 cc po21 n1;
(20) sermon (DIV1)
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Image 149
4464
but for thy sinnes, there shall search be made, and they shall not be found;
but for thy Sins, there shall search be made, and they shall not be found;
cc-acp p-acp po21 n2, pc-acp vmb n1 vbi vvn, cc pns32 vmb xx vbi vvn;
(20) sermon (DIV1)
458
Image 149
4465
when God forgives sinnes, he doth it fully, it shall never be cast in thy teeth again;
when God forgives Sins, he does it Fully, it shall never be cast in thy teeth again;
c-crq np1 vvz n2, pns31 vdz pn31 av-j, pn31 vmb av-x vbi vvn p-acp po21 n2 av;
(20) sermon (DIV1)
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Image 149
4466
but thou shalt hear of all thy good deeds, not of thy bad. Then lift up your heads, for your redemption draweth near;
but thou shalt hear of all thy good Deeds, not of thy bad. Then lift up your Heads, for your redemption draws near;
cc-acp pns21 vm2 vvi pp-f d po21 j n2, xx pp-f po21 j. av vvb a-acp po22 n2, p-acp po22 n1 vvz av-j;
(20) sermon (DIV1)
458
Image 149
4467
here is the blessed grace of just•fication, that we being justified by faith, have not only no condemnation, but no guilt;
Here is the blessed grace of just•fication, that we being justified by faith, have not only no condemnation, but no guilt;
av vbz dt j-vvn n1 pp-f n1, cst pns12 vbg vvn p-acp n1, vhb xx av-j av-dx n1, cc-acp dx n1;
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Image 149
4468
whereas all the sinnes of the wicked man, shall be set before his face, and he shall stand quaking and trembling by reason thereof;
whereas all the Sins of the wicked man, shall be Set before his face, and he shall stand quaking and trembling by reason thereof;
cs d dt n2 pp-f dt j n1, vmb vbi vvn p-acp po31 n1, cc pns31 vmb vvi vvg cc vvg p-acp n1 av;
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Image 149
4469
not one good thing that he hath done shall be remembred, but in the iniquity that he hath committed, in that shall he dye ;
not one good thing that he hath done shall be remembered, but in the iniquity that he hath committed, in that shall he die;
xx pi j n1 cst pns31 vhz vdn vmb vbi vvn, cc-acp p-acp dt n1 cst pns31 vhz vvn, p-acp cst vmb pns31 vvi;
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4470
and so I have said somewhat of that point
and so I have said somewhat of that point
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4471
You may remember that I said (a word perhaps that some think much of) that the question betwixt us and Rome, is not Whether we be justified by faith or no? but Whether we be justified at all ; I will make it good.
You may Remember that I said (a word perhaps that Some think much of) that the question betwixt us and Rome, is not Whither we be justified by faith or no? but Whither we be justified At all; I will make it good.
pn22 vmb vvi cst pns11 vvd (dt n1 av cst d vvb d pp-f) d dt n1 p-acp pno12 cc np1, vbz xx cs pns12 vbb vvn p-acp n1 cc dx? p-acp cs pns12 vbb vvn p-acp d; pns11 vmb vvi pn31 j.
(20) sermon (DIV1)
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4472
The•e are two graces, righteou•nesse imputed ▪ which implies forgivenesse of sinnes; and righteousnesse inherent, which is that grace of sanctification begun.
The•e Are two graces, righteou•nesse imputed ▪ which Implies forgiveness of Sins; and righteousness inherent, which is that grace of sanctification begun.
j vbr crd n2, n1 vvd ▪ q-crq vvz n1 pp-f n2; cc n1 j, r-crq vbz d n1 pp-f n1 vvn.
(20) sermon (DIV1)
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Image 149
4473
They utterly •eny that there is any righteousnesse but righteousnesse inherent. They say forgivenesse of sinnes is nothing but sanctification.
They utterly •eny that there is any righteousness but righteousness inherent. They say forgiveness of Sins is nothing but sanctification.
pns32 av-j vvi cst pc-acp vbz d n1 p-acp n1 j. pns32 vvb n1 pp-f n2 vbz pix cc-acp n1.
(20) sermon (DIV1)
459
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4474
A new doctrine never heard of in the Church of God, till these last dayes, till the spawn of the Jesuites devised it.
A new Doctrine never herd of in the Church of God, till these last days, till the spawn of the Jesuits devised it.
dt j n1 av-x vvn pp-f p-acp dt n1 pp-f np1, c-acp d ord n2, c-acp dt n1 pp-f dt np2 vvd pn31.
(20) sermon (DIV1)
459
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4475
Forgivenesse of sinne is this, that God will never charge me with it again.
Forgiveness of sin is this, that God will never charge me with it again.
n1 pp-f n1 vbz d, cst np1 vmb av-x vvb pno11 p-acp pn31 av.
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4476
They say that forgivenesse of sinne is an abolishing of sinne in the subject, where is true remission;
They say that forgiveness of sin is an abolishing of sin in the Subject, where is true remission;
pns32 vvb cst n1 pp-f n1 vbz dt n-vvg pp-f n1 p-acp dt n-jn, q-crq vbz j n1;
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Image 149
4477
as much as to say, There is no justification distinct from sanctification:
as much as to say, There is no justification distinct from sanctification:
c-acp d c-acp pc-acp vvi, pc-acp vbz dx n1 j p-acp n1:
(20) sermon (DIV1)
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4478
whereas the Apostle distinguisheth them, when as he saith, The Sonne of God is made unto us wisdome, righteousness, sanctification and redemption:
whereas the Apostle Distinguisheth them, when as he Says, The Son of God is made unto us Wisdom, righteousness, sanctification and redemption:
cs dt n1 vvz pno32, c-crq c-acp pns31 vvz, dt n1 pp-f np1 vbz vvn p-acp pno12 n1, n1, n1 cc n1:
(20) sermon (DIV1)
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Image 149
4479
He is made unto us (of God. ) By the way let me expound it unto you. Christ hath three offices;
He is made unto us (of God.) By the Way let me expound it unto you. christ hath three Offices;
pns31 vbz vvn p-acp pno12 (pp-f np1.) p-acp dt n1 vvb pno11 vvi pn31 p-acp pn22. np1 vhz crd n2;
(20) sermon (DIV1)
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4480
A Prophetical, Regal and Sacerdotical office. He exerciseth his Prophetical office to illuminate our understanding. He exerciseth his Kingly office to work on our will and affections;
A Prophetical, Regal and Sacerdotical office. He Exerciseth his Prophetical office to illuminate our understanding. He Exerciseth his Kingly office to work on our will and affections;
dt j, j cc j n1. pns31 vvz po31 j n1 pc-acp vvi po12 n1. pns31 vvz po31 j n1 pc-acp vvi p-acp po12 n1 cc n2;
(20) sermon (DIV1)
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4481
there are two branches of it, the Kingdome of grace, and the Kingdome of glory.
there Are two branches of it, the Kingdom of grace, and the Kingdom of glory.
pc-acp vbr crd n2 pp-f pn31, dt n1 pp-f n1, cc dt n1 pp-f n1.
(20) sermon (DIV1)
459
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4482
How am I made partaker of Christs Prophetical office? He is made unto me wisdome, before I was a fool,
How am I made partaker of Christ Prophetical office? He is made unto me Wisdom, before I was a fool,
c-crq vbm pns11 vvn n1 pp-f npg1 j n1? pns31 vbz vvn p-acp pno11 n1, c-acp pns11 vbds dt n1,
(20) sermon (DIV1)
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4483
but now by it I am made wise. First, he enlightens me, and so he is made unto me wisdome ; well, he is my Priest ;
but now by it I am made wise. First, he enlightens me, and so he is made unto me Wisdom; well, he is my Priest;
cc-acp av p-acp pn31 pns11 vbm vvn n1. ord, pns31 vvz pno11, cc av pns31 vbz vvn p-acp pno11 n1; av, pns31 vbz po11 n1;
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4484
how so? he is made an expiation for my sinne;
how so? he is made an expiation for my sin;
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4485
he is said to be NONLATINALPHABET in Saint John, A propitiation for our sinnes, and not for ours only,
he is said to be in Saint John, A propitiation for our Sins, and not for ours only,
pns31 vbz vvn pc-acp vbi p-acp n1 np1, dt n1 p-acp po12 n2, cc xx c-acp png12 av-j,
(20) sermon (DIV1)
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Image 149
4486
but for the sinnes of the whole world.
but for the Sins of the Whole world.
cc-acp p-acp dt n2 pp-f dt j-jn n1.
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4487
There is a difference between NONLATINALPHABET and NONLATINALPHABET, that is a bare pardon, but this is such a propitiation as the party offended is well-pleased with Christs being made a ransome;
There is a difference between and, that is a bore pardon, but this is such a propitiation as the party offended is well-pleased with Christ being made a ransom;
pc-acp vbz dt n1 p-acp cc, cst vbz dt j n1, cc-acp d vbz d dt n1 p-acp dt n1 vvn vbz j p-acp npg1 n1 vvd dt n1;
(20) sermon (DIV1)
459
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4488
he is made unto us NONLATINALPHABET, by the oblation offered unto his Father. He is righteousnesse imputed to us.
he is made unto us, by the oblation offered unto his Father. He is righteousness imputed to us.
pns31 vbz vvn p-acp pno12, p-acp dt n1 vvd p-acp po31 n1. pns31 vbz n1 vvn p-acp pno12.
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4489
And as a King ▪ he rules me in the Kingdome of grace, and in the Kingdome of glory;
And as a King ▪ he rules me in the Kingdom of grace, and in the Kingdom of glory;
cc c-acp dt n1 ▪ pns31 vvz pno11 p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f n1;
(20) sermon (DIV1)
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4490
in the Kingdome of grace he is made unto me sanctification, and in the Kingdome of glory he is made unto me redemption;
in the Kingdom of grace he is made unto me sanctification, and in the Kingdom of glory he is made unto me redemption;
p-acp dt n1 pp-f n1 pns31 vbz vvn p-acp pno11 n1, cc p-acp dt n1 pp-f n1 pns31 vbz vvn p-acp pno11 n1;
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4491
it is called by the Apostle, the redemption of our bodies ; these two are thus clearly dist•nguished.
it is called by the Apostle, the redemption of our bodies; these two Are thus clearly dist•nguished.
pn31 vbz vvn p-acp dt n1, dt n1 pp-f po12 n2; d crd vbr av av-j vvn.
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459
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4492
The work of Christs Priestly office is to be a propitiation for our sinnes; sanctification proceeds from the Scepter of his Kingdome:
The work of Christ Priestly office is to be a propitiation for our Sins; sanctification proceeds from the Sceptre of his Kingdom:
dt n1 pp-f npg1 j n1 vbz pc-acp vbi dt n1 p-acp po12 n2; n1 vvz p-acp dt n1 pp-f po31 n1:
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4493
The one is without me, the other within me. The one receives degrees, the other not.
The one is without me, the other within me. The one receives Degrees, the other not.
dt pi vbz p-acp pno11, dt j-jn p-acp pno11. dt pi vvz n2, dt n-jn xx.
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459
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4494
As a man that is holy may be more holy; but imputed righteousnesse doth not more forgive one man than another.
As a man that is holy may be more holy; but imputed righteousness does not more forgive one man than Another.
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4495
Imputation is without augmentation or diminution. Those things which have divers contraries, cannot be one and the same thing.
Imputation is without augmentation or diminution. Those things which have diverse contraries, cannot be one and the same thing.
n1 vbz p-acp n1 cc n1. d n2 r-crq vhb j n2-jn, vmbx vbi crd cc dt d n1.
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459
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4496
Justification and Sanctification have divers contraries. The contrary to justification is condemnation;
Justification and Sanctification have diverse contraries. The contrary to justification is condemnation;
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but the contrary to sanctification is wickednesse, and false-dealing, &c. Aristotle distinguisheth homonymous words, and bids you consider their contraries;
but the contrary to sanctification is wickedness, and false-dealing, etc. Aristotle Distinguisheth homonymous words, and bids you Consider their contraries;
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thus you see the difference between these two.
thus you see the difference between these two.
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I should now come and descend unto the dependence one hath on the other: ( i. e. ) in what respect doth faith justifie? Is faith an instrument to work justification,
I should now come and descend unto the dependence one hath on the other: (i. e.) in what respect does faith justify? Is faith an Instrument to work justification,
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or to receive it only? The answer is clear, it justifieth in regard of the object.
or to receive it only? The answer is clear, it Justifieth in regard of the Object.
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If you remember the two places I bid you compare, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood ;
If you Remember the two places I bid you compare, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood;
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is that all? compare this place with chap. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him ;
is that all? compare this place with chap. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him;
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we are justified by his blood, and by faith in his blood: here are two acts which signifie the same thing.
we Are justified by his blood, and by faith in his blood: Here Are two acts which signify the same thing.
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It is no more then to say, I was cured by the Bath, or by going to the Bath;
It is no more then to say, I was cured by the Bath, or by going to the Bath;
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so that faith is the legs of the soul that bring a man to Christ.
so that faith is the legs of the soul that bring a man to christ.
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And so my faith is an instrument, not to procure my justification, but to receive it;
And so my faith is an Instrument, not to procure my justification, but to receive it;
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so then seeing faith is an instrument to receive justification, and not to procure it, then the weakest faith carrieth away as much forgivenesse as the strongest.
so then seeing faith is an Instrument to receive justification, and not to procure it, then the Weakest faith Carrieth away as much forgiveness as the Strongest.
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A strong faith rids a great deal of work, because it is an active instrument. The stronger faith worketh the greater work;
A strong faith rids a great deal of work, Because it is an active Instrument. The Stronger faith works the greater work;
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but in the point of justification, it is an instrument whereby my justification is wrought, an instrument whereby Christ is received.
but in the point of justification, it is an Instrument whereby my justification is wrought, an Instrument whereby christ is received.
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And the weakest hand may receive a piece of gold as well as the strongest; we must know that in the point of receiving, we live on Gods almes.
And the Weakest hand may receive a piece of gold as well as the Strongest; we must know that in the point of receiving, we live on God's alms.
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All our justification is his free gift, and faith is that Palsie hand which receives all our comfort.
All our justification is his free gift, and faith is that Palsy hand which receives all our Comfort.
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It is not then a faith that justifieth, but faith; it is called by Peter, a like precious faith.
It is not then a faith that Justifieth, but faith; it is called by Peter, a like precious faith.
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Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us, through the righteousnesse of God and our Saviour Jesus Christ ;
Simon Peter a servant and an Apostle of jesus christ to them that have obtained like precious faith with us, through the righteousness of God and our Saviour jesus christ;
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it is NONLATINALPHABET, in the meanest Christian that hath a trembling hand to pitch on that, and draw vertue from him;
it is, in the Meanest Christian that hath a trembling hand to pitch on that, and draw virtue from him;
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it is a like precious faith in them, as in the most great Apostle Peter, and all the rest.
it is a like precious faith in them, as in the most great Apostle Peter, and all the rest.
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ROM. 5.1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.
ROM. 5.1. Therefore being justified by faith, we have peace with God through our Lord jesus christ.
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I Hav• heretofore declared unto you, that in the•e words, and the words following, th•re are set down these great graces and gr•at blessings which you have in Christ in •his Kingdome of grace,
I Hav• heretofore declared unto you, that in the•e words, and the words following, th•re Are Set down these great graces and gr•at blessings which you have in christ in •his Kingdom of grace,
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before you come to the K•ngdome of glory.
before you come to the K•ngdome of glory.
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First, here •s set down the mother and radical grace of all the rest, and •hat is justification by faith ;
First, Here •s Set down the mother and radical grace of all the rest, and •hat is justification by faith;
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and then followeth the bl••sed fruit that issueth from thence. 1. Peace w•th God. 2. A graci•us accesse into his presence.
and then follows the bl••sed fruit that issueth from thence. 1. Peace w•th God. 2. A graci•us access into his presence.
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3. A joyfu• hope arising from that great glory that we shall enjoy for t•e time to come.
3. A joyfu• hope arising from that great glory that we shall enjoy for t•e time to come.
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4. In the •orst of our troubles, and midst of our afflictions, this •oy is so great, that it cannot be abated by any of them;
4. In the •orst of our Troubles, and midst of our afflictions, this •oy is so great, that it cannot be abated by any of them;
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•ea, it is so far from being abated by them, that they are a fuel to kindle it:
•ea, it is so Far from being abated by them, that they Are a fuel to kindle it:
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we rejoyce in affliction (saith the A•ostle) that which would undo the joy of a carnal man, is made the matter of this mans joy. Concerning the first of these;
we rejoice in affliction (Says the A•ostle) that which would undo the joy of a carnal man, is made the matter of this men joy. Concerning the First of these;
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justification, that is the ground or foundation of all the rest;
justification, that is the ground or Foundation of all the rest;
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being justififyed by faith, that's the root and ground, without which there is no fruit, no peace, no joy, no hope, much lesse any kinde of rejoycing in tribulation.
being justififyed by faith, that's the root and ground, without which there is no fruit, no peace, no joy, no hope, much less any kind of rejoicing in tribulation.
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Faith is that which seasoneth all; we must first be justified by faith, before we have any other comforts;
Faith is that which seasoneth all; we must First be justified by faith, before we have any other comforts;
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for that's the first ground, the first rudiment of a Ch•istian in the School of Christ.
for that's the First ground, the First rudiment of a Ch•istian in the School of christ.
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Therefore I proposed unto you three things for the understanding of it. 1. What that faith is that justifieth.
Therefore I proposed unto you three things for the understanding of it. 1. What that faith is that Justifieth.
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2. What that justification is that is •btained by faith. 3. What relation the one of these hat• to the ot•er.
2. What that justification is that is •btained by faith. 3. What Relation the one of these hat• to the ot•er.
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Concerning the first of these I sheved you that it is not every faith that justifieth.
Concerning the First of these I sheved you that it is not every faith that Justifieth.
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I shew'• you that there is a dead faith, whereupon the Apostl• saith, The life that I now live, I live by the faith of the Sonne of God.
I shew'• you that there is a dead faith, whereupon the Apostl• Says, The life that I now live, I live by the faith of the Son of God.
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A dead thing cannot make a living ma•; it must be (and I shew'd you how) a living faith.
A dead thing cannot make a living ma•; it must be (and I showed you how) a living faith.
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Again, I shew'd that beside the tr•e faith, there was a temporary faith, which is active 〈 ◊ 〉, and comes near the other.
Again, I showed that beside the tr•e faith, there was a temporary faith, which is active 〈 ◊ 〉, and comes near the other.
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It had the operations of the Spirit, but it wanted root. It had supernatu••ll works, but it wanted the new creature.
It had the operations of the Spirit, but it wanted root. It had supernatu••ll works, but it wanted the new creature.
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There w•• a conception that was but an abortive kinde of birth; it came not to maturity, not to a full growth, it did not continue.
There w•• a conception that was but an abortive kind of birth; it Come not to maturity, not to a full growth, it did not continue.
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And I shew'd unto you how a man mig•t discern one of these from the other;
And I showed unto you how a man mig•t discern one of these from the other;
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for herein lye• the wisdome of a Christian, not to content himself 〈 ◊ 〉 be deceived with flashes;
for herein lye• the Wisdom of a Christian, not to content himself 〈 ◊ 〉 be deceived with flashes;
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therefore the Apostle exhorts us to prove and try, and examine our selves ;
Therefore the Apostle exhorts us to prove and try, and examine our selves;
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it's an easie matter to be deceived, and therefore Gods people should be careful to examine themselves, to have their senses exercised herein, that however others may slight and slubber over the matter, they must and will be careful in it;
it's an easy matter to be deceived, and Therefore God's people should be careful to examine themselves, to have their Senses exercised herein, that however Others may slight and slubber over the matter, they must and will be careful in it;
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and then they will not only do it themselves, but they will crave the aid of God also:
and then they will not only do it themselves, but they will crave the aid of God also:
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Prove me O my God, &c. try me, &c. Then for the second thing concerning that justification that is obtained by faith.
Prove me Oh my God, etc. try me, etc. Then for the second thing Concerning that justification that is obtained by faith.
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I shew'd you that the word justification was derived from justice or righteousnesse ;
I showed you that the word justification was derived from Justice or righteousness;
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and as many wayes as justice and righteousnesse may be taken, so many wayes may justification be taken:
and as many ways as Justice and righteousness may be taken, so many ways may justification be taken:
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Sometimes for justification of righteousnesse in a man, and sometimes it is opposed to condemnation ; so its taken in Saint Paul, and it signifieth an acquital;
Sometime for justification of righteousness in a man, and sometime it is opposed to condemnation; so its taken in Saint Paul, and it signifies an acquittal;
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sometimes its opposed to hypocrisie and pollution in a mans soul;
sometime its opposed to hypocrisy and pollution in a men soul;
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so it signifies sanctification, whereby God not only covers our sinnes past, but heals our natures.
so it signifies sanctification, whereby God not only covers our Sins past, but heals our nature's.
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The first is perfect, but imputed ;
The First is perfect, but imputed;
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the second inherent, but imperfect. When the time cometh that God will finish his cure, he will then make a perfect cure;
the second inherent, but imperfect. When the time comes that God will finish his cure, he will then make a perfect cure;
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when final grace cometh, we shall not need to think of a Popish Purgatory. Death is the Lords refining pot;
when final grace comes, we shall not need to think of a Popish Purgatory. Death is the lords refining pot;
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then there is not a jot of sinne shall be left in a Christian.
then there is not a jot of sin shall be left in a Christian.
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Now when God hath taken away our drosse, then to think we shall be put in a refining fire;
Now when God hath taken away our dross, then to think we shall be put in a refining fire;
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that an intire soul that hath no blot, that one that hath no spot, should be purged after final grace hath made him clear and whole, this is against reason and common sense.
that an entire soul that hath no blot, that one that hath no spot, should be purged After final grace hath made him clear and Whole, this is against reason and Common sense.
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They might have learned better of their own Thomas ;
They might have learned better of their own Thomas;
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all the fire in the world will never put away sinne without the infusion of grace.
all the fire in the world will never put away sin without the infusion of grace.
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This by the way concerning them.
This by the Way Concerning them.
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I shew'd besides, that these two being both righteousnesses, the Church of Rome confounds them both together:
I showed beside, that these two being both Righteousness, the Church of Room confounds them both together:
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Saint James his justification w••h Saint Pauls. They confound inherent righteousnesse which is begun, and shall be perfected in final grace, with the other;
Saint James his justification w••h Saint Paul's. They confound inherent righteousness which is begun, and shall be perfected in final grace, with the other;
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so that the point is not between us and Rome, Whether faith justifieth by works or no? but Whether it justifieth at all? in truth that is the state of it:
so that the point is not between us and Rome, Whither faith Justifieth by works or no? but Whither it Justifieth At all? in truth that is the state of it:
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The question is this, whether there be another justification that is distinguish't from sanctification, or whether there be another grace besides justification? Do not think that we are such block-heads as to deny faith and sanctification;
The question is this, whither there be Another justification that is distinguished from sanctification, or whither there be Another grace beside justification? Do not think that we Are such blockheads as to deny faith and sanctification;
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yet faith is but a piece or part of that traine of vertues. There justification is taken for sanctification;
yet faith is but a piece or part of that train of Virtues. There justification is taken for sanctification;
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we acknowledge a man is justified by faith and works;
we acknowledge a man is justified by faith and works;
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but the question is between us and them, whether there be any justification besides sanctification? ( i. e. ) whether there be any justification at all or no? we say sanctification is wrought by the Kingly office of Christ;
but the question is between us and them, whither there be any justification beside sanctification? (i. e.) whither there be any justification At all or no? we say sanctification is wrought by the Kingly office of christ;
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he is a King that rules in our hearts, subdues our corruptions, governs us by the Scepter of his Word and Spirit;
he is a King that rules in our hearts, subdues our corruptions, governs us by the Sceptre of his Word and Spirit;
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but it is the fruit of his Priestly office which the Church of Rome strikes at: ( i. e. ) whether Christ hath reserved another righteousnesse for us, besides that which as a King he works in our hearts;
but it is the fruit of his Priestly office which the Church of Room strikes At: (i. e.) whither christ hath reserved Another righteousness for us, beside that which as a King he works in our hearts;
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whether he hath wrought forgivenesse of sinnes for us? we say he hath, and so saith all the Church, till the new spawn of J•suites arose.
whither he hath wrought forgiveness of Sins for us? we say he hath, and so Says all the Church, till the new spawn of J•suites arose.
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They distinguish not remission of sinnes from sanctification. Bellarmine saith remission of sinnes is the extinguishing of sinne in the soul;
They distinguish not remission of Sins from sanctification. Bellarmine Says remission of Sins is the extinguishing of sin in the soul;
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as water though it be cold, yet the bringing in of heat extinguishes the cold;
as water though it be cold, yet the bringing in of heat extinguishes the cold;
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and so remission of sinnes is the bringing in of inherent righteousnesse which extinguisheth all sinne which was before.
and so remission of Sins is the bringing in of inherent righteousness which extinguisheth all sin which was before.
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A strange thing, and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the inhabitants of the earth with the wine of her fornications ;
A strange thing, and were it not that the Scripture does speak of a cup in the hand of the Harlot of Room whereby she makes drunk the inhabitants of the earth with the wine of her fornications;
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except men were drunk, it were impossible that a learned man should thus shake out an Article of their Creed, which hath ever been believed by all the Churches.
except men were drunk, it were impossible that a learned man should thus shake out an Article of their Creed, which hath ever been believed by all the Churches.
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When the Scripture speaks of forgivenesse of sinnes, see how it expresseth it, Ephes. 4.32. Be ye kinde one to another, Brethren, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you.
When the Scripture speaks of forgiveness of Sins, see how it Expresses it, Ephesians 4.32. Be you kind one to Another, Brothers, tender-hearted, forgiving one Another, even as God for Christ sake hath forgiven you.
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Observe, in the Lords prayer, we pray that the Lord would forgive us our trespasses, as we forgive those that trespasse against us.
Observe, in the lords prayer, we pray that the Lord would forgive us our Trespasses, as we forgive those that trespass against us.
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Let him that hath common understanding judge, Do we forgive our neighbours by extinguishing sinne in the subject? I forgive you; ( i.e. ) I take away the ill office you did me:
Let him that hath Common understanding judge, Do we forgive our neighbours by extinguishing sin in the Subject? I forgive you; (i.e.) I take away the ill office you did me:
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Doth he forgive thus? Alas no! forgivenesse is without a man. I have an action against you, perhaps an action at Law;
Does he forgive thus? Alas no! forgiveness is without a man. I have an actium against you, perhaps an actium At Law;
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I will let fall my suit, my charges I will forgive, this is forgivenesse.
I will let fallen my suit, my charges I will forgive, this is forgiveness.
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God justifieth, who shall condemn? Though God has just cause to proceed against me as a Rebel,
God Justifieth, who shall condemn? Though God has just cause to proceed against me as a Rebel,
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yet he is content to let fall his action, to fasten it upon the Crosse of his Sonne, there to fix the Chirographum, the hand-writing against us.
yet he is content to let fallen his actium, to fasten it upon the Cross of his Son, there to fix the Chirographum, the handwriting against us.
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He will let fall that which was the ground of a suit against us, all that he could say against us.
He will let fallen that which was the ground of a suit against us, all that he could say against us.
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That you may understand the thing the better, there are two things, two kinds of righteousnesse;
That you may understand the thing the better, there Are two things, two Kinds of righteousness;
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the one of justification, the other of sanctification.
the one of justification, the other of sanctification.
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The Holy Ghost distinguisheth them by several terms 1 Cor. 1. ult. Of him are ye in Christ Jesus who is made unto us wisdome, righteousness, sanctification and redemption.
The Holy Ghost Distinguisheth them by several terms 1 Cor. 1. ult. Of him Are you in christ jesus who is made unto us Wisdom, righteousness, sanctification and redemption.
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You see here are two distinct graces; righteousnesse and sanctification ; they make them but one, sanctification and remission of sinnes.
You see Here Are two distinct graces; righteousness and sanctification; they make them but one, sanctification and remission of Sins.
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Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified;
Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified;
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and whom he justified, them he also glorified. Here justification and sanctification is nothing else but justification and glorification;
and whom he justified, them he also glorified. Here justification and sanctification is nothing Else but justification and glorification;
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Saint Paul speaks of a thing past, not of the glory to come: ( i. e. ) sanctification which is inchoate glory.
Saint Paul speaks of a thing past, not of the glory to come: (i. e.) sanctification which is inchoate glory.
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For what is the glory we shall have in heaven but the inlargement of those inherent graces God begins in this world? Here is the seed, there is the crop;
For what is the glory we shall have in heaven but the enlargement of those inherent graces God begins in this world? Here is the seed, there is the crop;
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here thou hast a little knowledge, but there it shall be inlarged; now thou hast a little joy, there thou shalt enter into thy Masters joy;
Here thou hast a little knowledge, but there it shall be enlarged; now thou hast a little joy, there thou shalt enter into thy Masters joy;
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here some knowledge, but there thou shalt have a full knowledge, and a full measure.
Here Some knowledge, but there thou shalt have a full knowledge, and a full measure.
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Here glory dwelleth in our Land, but there we shall with open face behold as in a glasse the glory of the Lord,
Here glory dwells in our Land, but there we shall with open face behold as in a glass the glory of the Lord,
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and be changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. (i. e. ) we are more and more conformed to the image of Almighty God, by ••edience and holy qualities infused into us, that we grow from one degree of sanctification unto another.
and be changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. (i. e.) we Are more and more conformed to the image of Almighty God, by ••edience and holy qualities infused into us, that we grow from one degree of sanctification unto Another.
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And so you see how these are distinguished by their termes. Justification and glorification, justification and sanctification.
And so you see how these Are distinguished by their terms. Justification and glorification, justification and sanctification.
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There is another place in Saint John, an hard place;
There is Another place in Saint John, an hard place;
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but yet as I take it, these two righteousnesses that have the same name, to be distinct in their termes. It is said, Joh. 16.8. That when the Spirit shall come, he shall reprove, or (as we should translate it) he shall convince the world concerning sinne, righteousnesse and judgment.
but yet as I take it, these two Righteousness that have the same name, to be distinct in their terms. It is said, John 16.8. That when the Spirit shall come, he shall reprove, or (as we should translate it) he shall convince the world Concerning sin, righteousness and judgement.
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Thus I say it should be translated, for 'tis no sense to say that God shall reprove the world of righteousnesse;
Thus I say it should be translated, for it's no sense to say that God shall reprove the world of righteousness;
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on what occasion this was spoken we must not stand to speak: but righteousnesse and judgment is justification and sanctification.
on what occasion this was spoken we must not stand to speak: but righteousness and judgement is justification and sanctification.
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And the drift of the place is this, when the Spirit shall come, how? not upon me or thee;
And the drift of the place is this, when the Spirit shall come, how? not upon me or thee;
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but the Spirit here spoken of is that Spirit that should come upon the Apostles, it shall begin at the day of Pentecost ;
but the Spirit Here spoken of is that Spirit that should come upon the Apostles, it shall begin At the day of Pentecost;
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and these 1. should set forth like twelve Champions to conquer the world, and to bring them unto the Scepter of Christ.
and these 1. should Set forth like twelve Champions to conquer the world, and to bring them unto the Sceptre of christ.
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He shall convince the world; ( i. e. ) when the Spirit shall come on you,
He shall convince the world; (i. e.) when the Spirit shall come on you,
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and your tongues be tip't with that spiritual fire, which shall be active, it shall convince the world concerning three particulars, of sinne, righteousnesse and judgment :
and your tongues be tipped with that spiritual fire, which shall be active, it shall convince the world Concerning three particulars, of sin, righteousness and judgement:
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O• the point of humiliation for sinnes; the point of justification by righteousnesse imputative ; and the glory of sanctification in judgment, and righteousnesse inherent.
O• the point of humiliation for Sins; the point of justification by righteousness imputative; and the glory of sanctification in judgement, and righteousness inherent.
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This method Saint Paul useth in the Romans to stop every mans mouth. First, He convinceth the Gentile, which was easie to be done;
This method Saint Paul uses in the Romans to stop every men Mouth. First, He Convinces the Gentile, which was easy to be done;
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after he convinceth the Jew, that there is righteousnesse to be had in another, though none in my self.
After he Convinces the Jew, that there is righteousness to be had in Another, though none in my self.
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He shall convince the world, &c. As if he should say, To be shut up under unbelief, is to be convinced of all sinnes.
He shall convince the world, etc. As if he should say, To be shut up under unbelief, is to be convinced of all Sins.
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Now consider what is the nature of unbelief; it is to fasten all sinnes upon a man;
Now Consider what is the nature of unbelief; it is to fasten all Sins upon a man;
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and when I have faith, all my sinnes are put out of possession, they are as if they were not;
and when I have faith, all my Sins Are put out of possession, they Are as if they were not;
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but if we are shut up under unbelief, we are dead.
but if we Are shut up under unbelief, we Are dead.
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The second work of Gods Spirit, is the Ministry of the Word, He shall convince the world that there is righteousnesse to be had by a communion with another;
The second work of God's Spirit, is the Ministry of the Word, He shall convince the world that there is righteousness to be had by a communion with Another;
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though we are guilty in our selves, yet he will set us free; and the reason is, because I go to my Father.
though we Are guilty in our selves, yet he will Set us free; and the reason is, Because I go to my Father.
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As if he should say, though you be convinced of your sinnes, that you are wholly dead in trespasses and sinnes.
As if he should say, though you be convinced of your Sins, that you Are wholly dead in Trespasses and Sins.
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and have no means in the world to put that away; yet notwithstanding the second work of Gods Spirit, is to convince of righteousnesse ;
and have no means in the world to put that away; yet notwithstanding the second work of God's Spirit, is to convince of righteousness;
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that there is a righteousnesse to be had in Christ, because he was our surety arrested for our debt;
that there is a righteousness to be had in christ, Because he was our surety arrested for our debt;
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he was committed to prison where he could not come out till he •ad paid the utmost farthing.
he was committed to prison where he could not come out till he •ad paid the utmost farthing.
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There is a justification to be had in me;
There is a justification to be had in me;
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I go to the Creditor, I have made no escape, not like one that brake the prison and run away,
I go to the Creditor, I have made no escape, not like one that brake the prison and run away,
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but I am now a free-man.
but I am now a freeman.
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I have not made an escape before the debt is paid, then I might be brought back again;
I have not made an escape before the debt is paid, then I might be brought back again;
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but the debt is discharged, and therefore I go to my Father to maintain my place and standing.
but the debt is discharged, and Therefore I go to my Father to maintain my place and standing.
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I was given unto death for your sins, but I am risen again for your justification, and I now sit at my fathers right hand; this is the second thing.
I was given unto death for your Sins, but I am risen again for your justification, and I now fit At my Father's right hand; this is the second thing.
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But is there not a third thing that the work of the Ministry must do? Yes, to convince the world that there is judgment or righteousnesse inherent.
But is there not a third thing that the work of the Ministry must do? Yes, to convince the world that there is judgement or righteousness inherent.
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There is a hard place, I shall speak of it;
There is a hard place, I shall speak of it;
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it is usual in Scripture to joyn righteousnesse and judgment together. The words of the Lord are righteousnesse and judgment.
it is usual in Scripture to join righteousness and judgement together. The words of the Lord Are righteousness and judgement.
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And the integrity of a mans heart which is opposed to hypocrisie, is called judgement; as God liveth who hath taken away my judgment, Job 27.2.
And the integrity of a men heart which is opposed to hypocrisy, is called judgement; as God lives who hath taken away my judgement, Job 27.2.
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How did God take away his judgment? is it meant that he had taken away his wits? no,
How did God take away his judgement? is it meant that he had taken away his wits? no,
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but but he hath put his heavy hand on me, that hath put a conceit in the minde of my friends that I am an hypocrite;
but but he hath put his heavy hand on me, that hath put a conceit in the mind of my Friends that I am an hypocrite;
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and therefore he falls on him, ver. 6. My righteousnesse I hold fast, and will not let it go;
and Therefore he falls on him, ver. 6. My righteousness I hold fast, and will not let it go;
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my heart shall not reproach me so long as I live.
my heart shall not reproach me so long as I live.
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His judgment was taken away; ( i. e. ) the opinion they had of his integrity;
His judgement was taken away; (i. e.) the opinion they had of his integrity;
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and this will expound another place in Matth. 12.20. A bruised reed shall he not break, and smoking flax shall he not quench, untill he send forth judgment unto victory? what is that, untill he send forth judgment? This judgment signifies nothing but those inherent graces, those infused qualities that God sends into the heart of a Christian.
and this will expound Another place in Matthew 12.20. A Bruised reed shall he not break, and smoking flax shall he not quench, until he send forth judgement unto victory? what is that, until he send forth judgement? This judgement signifies nothing but those inherent graces, those infused qualities that God sends into the heart of a Christian.
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In a mans first conversion there are but beginnings of grace;
In a men First conversion there Are but beginnings of grace;
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what is faith, hope, patience and fear? it is like a smoaking flax; ( i. e. ) like the smoaking wick of a candle made of flax:
what is faith, hope, patience and Fear? it is like a smoking flax; (i. e.) like the smoking wick of a candle made of flax:
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as when a candle burns in the socket, its now up, now down, you know not whether it be alive or dead;
as when a candle burns in the socket, its now up, now down, you know not whither it be alive or dead;
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so in the first conversion of a Christian, infidelity and faith, hope and despair mount up and down.
so in the First conversion of a Christian, infidelity and faith, hope and despair mount up and down.
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There's a conflict in the beginning of conversion, but he will not give it over untill he bring forth judgment,
There's a conflict in the beginning of conversion, but he will not give it over until he bring forth judgement,
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untill he get the victory of all opposition from the flesh. And what is the reason? Because the god of this world is judged.
until he get the victory of all opposition from the Flesh. And what is the reason? Because the god of this world is judged.
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He shall convince the world of an inherent righteousnesse in spite of the Divels teeth, because he is condemned.
He shall convince the world of an inherent righteousness in spite of the Devils teeth, Because he is condemned.
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He that before worked in the children of disobedience, is now cast down.
He that before worked in the children of disobedience, is now cast down.
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The strong man is cast out, and therefore upon that ground you have the third point;
The strong man is cast out, and Therefore upon that ground you have the third point;
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Besides the grace of justification following upon Christs death, there is another; the Divel shall be dispossessed;
Beside the grace of justification following upon Christ death, there is Another; the devil shall be dispossessed;
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the Divel is strong where he doth wicked things;
the devil is strong where he does wicked things;
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but he shall be disarmed, he shall not touch thee, the wicked one shall not hurt thee. I now go forward.
but he shall be disarmed, he shall not touch thee, the wicked one shall not hurt thee. I now go forward.
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The third thing I noted besides faith and justification, was, That we must observe what relation one hath to the other;
The third thing I noted beside faith and justification, was, That we must observe what Relation one hath to the other;
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and how it comes to passe that justification is attributed to faith, there being more noble graces in us than faith. I answer;
and how it comes to pass that justification is attributed to faith, there being more noble graces in us than faith. I answer;
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the reason is because faith is brought as the only instrument whereby we receive our justification, purchased by the merits of Christs death.
the reason is Because faith is brought as the only Instrument whereby we receive our justification, purchased by the merits of Christ death.
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4646
When we say faith is an instrument, we must understand it right well;
When we say faith is an Instrument, we must understand it right well;
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we say not faith is an instrument to work my justification, Christ alone must do that;
we say not faith is an Instrument to work my justification, christ alone must do that;
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it's no act of ours, nothing is in us;
it's no act of ours, nothing is in us;
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faith is said to be an instrument whereby we get our justification in respect of the object, it is a nearing us to Christ;
faith is said to be an Instrument whereby we get our justification in respect of the Object, it is a nearing us to christ;
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it is the instrument of application, the only instrument whereby we apply the medicine, and the plaister of Christs blood;
it is the Instrument of application, the only Instrument whereby we apply the medicine, and the plaster of Christ blood;
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whereby we that were strangers and afar off, are made near; faith is the only hand which receiveth Christ;
whereby we that were Strangers and afar off, Are made near; faith is the only hand which receives christ;
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when the hand layeth hold on a thing, it layeth hold on a thing without it self;
when the hand Layeth hold on a thing, it Layeth hold on a thing without it self;
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so is faith a naked hand, not as a hand that gets a mans living, but like a beggars hand that receives a free almes given by the donor;
so is faith a naked hand, not as a hand that gets a men living, but like a beggars hand that receives a free alms given by the donor;
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as the Apostle speaks, Rom. 5.17. For if by one mans offence death reigned over all by one;
as the Apostle speaks, Rom. 5.17. For if by one men offence death reigned over all by one;
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much more they which receive abundance of grace, and of the gift of righteousnesse, shall reigne in life by one Jes•• Christ.
much more they which receive abundance of grace, and of the gift of righteousness, shall Reign in life by one Jes•• christ.
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There is abundance of grace, and a gift of righteousnesse; faith is the only means whereby we receive this gift;
There is abundance of grace, and a gift of righteousness; faith is the only means whereby we receive this gift;
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whereupon I inferred this which was of great consequence;
whereupon I inferred this which was of great consequence;
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seeing faith did justifie not as an active instrument, but as it did receive the gift of grace, it did follow that the weakest faith that was did get as much justification as the strongest faith of any whatsoever;
seeing faith did justify not as an active Instrument, but as it did receive the gift of grace, it did follow that the Weakest faith that was did get as much justification as the Strongest faith of any whatsoever;
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because faith justifieth not only as a work, but as it did receive a gift; therefore our Saviour saith, O ye of little faith !
Because faith Justifieth not only as a work, but as it did receive a gift; Therefore our Saviour Says, Oh you of little faith!
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yet as little as it was, it was builded upon the Rock;
yet as little as it was, it was built upon the Rock;
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and though Satan desired to winnow them, and sift them as wheat, yet they remained firme;
and though Satan desired to winnow them, and sift them as wheat, yet they remained firm;
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as our Saviour saith of the faith of miracles, If ye had faith as much as a graine of mustard-seed, ye should say to this Mountain be removed, and it would obey you:
as our Saviour Says of the faith of Miracles, If you had faith as much as a grain of Mustard seed, you should say to this Mountain be removed, and it would obey you:
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So for common faith, which the Apostle calleth so, because it is common to all the Elect, if thou hast so much faith, thou shalt be able to remove Mountains of corruptions;
So for Common faith, which the Apostle calls so, Because it is Common to all the Elect, if thou hast so much faith, thou shalt be able to remove Mountains of corruptions;
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suppose thou hast a trembling hand scarce able to hold, yet have the perswasion of the woman in the Gospel, If I may but touch him I shall be whole :
suppose thou hast a trembling hand scarce able to hold, yet have the persuasion of the woman in the Gospel, If I may but touch him I shall be Whole:
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I shall be saved, healed, if I can but touch him;
I shall be saved, healed, if I can but touch him;
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And mark our Saviour, The people throng'd about him, and he saith, Who is it that toucheth me? A wonder that he when they crowded him, should ask such a question;
And mark our Saviour, The people thronged about him, and he Says, Who is it that touches me? A wonder that he when they crowded him, should ask such a question;
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but Christ knew that some body touched him beside the touch of the multitude;
but christ knew that Some body touched him beside the touch of the multitude;
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its said in the Text, The poor woman came trembling and told him all the truth:
its said in the Text, The poor woman Come trembling and told him all the truth:
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And he said Be of good comfort, though thou hast a paralytick, and palsie sick-hand, yet the touch is enough ;
And he said Be of good Comfort, though thou hast a paralytic, and palsy sick-hand, yet the touch is enough;
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the least faith brings as much life as the greatest. Object. But then what need a man look for a great faith? Sol. Yes by all means;
the least faith brings as much life as the greatest. Object. But then what need a man look for a great faith? Sol. Yes by all means;
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for though thou hast much comfort by a little weak faith, yet the more faith, the more comfort;
for though thou hast much Comfort by a little weak faith, yet the more faith, the more Comfort;
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and therefore 'tis to very much purpose to labour after a strong faith. Abraham (it is said) stagger'd, not through unbelief ;
and Therefore it's to very much purpose to labour After a strong faith. Abraham (it is said) staggered, not through unbelief;
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if thou hast a strong faith, thou wilt have a strong consolation:
if thou hast a strong faith, thou wilt have a strong consolation:
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Thou mayst by thy weak faith be healed of thy disease, yet by the weaknesse of thy faith mayst want much of the strength of thy comfort;
Thou Mayest by thy weak faith be healed of thy disease, yet by the weakness of thy faith Mayest want much of the strength of thy Comfort;
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therefore thou must go from faith to faith ; but know this, that a new-born childe, NONLATINALPHABET, is not yet so strong as a man,
Therefore thou must go from faith to faith; but know this, that a newborn child,, is not yet so strong as a man,
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yet he is as much alive as the strongest and tallest man;
yet he is as much alive as the Strongest and Tallest man;
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so that again thus, thou art yet but a new-born babe, not so strong or so lively as one more grown,
so that again thus, thou art yet but a newborn babe, not so strong or so lively as one more grown,
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but yet thou hast all the lineaments of the new creature in thee, though thou art not so strong and lively as another may be.
but yet thou hast all the lineaments of the new creature in thee, though thou art not so strong and lively as Another may be.
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Object. Did not you tell me that it was not every faith that did justifie, but a working faith? how then doth faith alone justifie?
Object. Did not you tell me that it was not every faith that did justify, but a working faith? how then does faith alone justify?
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Sol. I answer, When faith justifieth, there is one thing said of another; the subject and the predicate; faith justifies. Justification is attributed unto faith;
Sol. I answer, When faith Justifieth, there is one thing said of Another; the Subject and the predicate; faith Justifies. Justification is attributed unto faith;
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Look on the word ( only ) whether it doth determine the subject or the predicate;
Look on the word (only) whither it does determine the Subject or the predicate;
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doth faith which is alone severed from good works, justifie? so the proposition is false.
does faith which is alone severed from good works, justify? so the proposition is false.
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4683
First, that faith which is alone, separated from love and the fruits of good works, doth not justifie;
First, that faith which is alone, separated from love and the fruits of good works, does not justify;
ord, cst n1 r-crq vbz j, vvn p-acp n1 cc dt n2 pp-f j n2, vdz xx vvi;
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4684
but let the word ( alone ) be put to the predicate; faith justifieth alone ; (i. e.) faith is the only vertue in the soul whereby a man is justified, that is true:
but let the word (alone) be put to the predicate; faith Justifieth alone; (i. e.) faith is the only virtue in the soul whereby a man is justified, that is true:
cc-acp vvb dt n1 (j) vbb vvn p-acp dt vvb; n1 vvz j; (uh. sy.) n1 vbz dt j n1 p-acp dt n1 c-crq dt n1 vbz vvn, cst vbz j:
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4685
As if a man should say, the eye alone seeth, 'tis true;
As if a man should say, the eye alone sees, it's true;
c-acp cs dt n1 vmd vvi, dt n1 av-j vvz, pn31|vbz j;
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4686
if we put it thus, the eye severed from the members of the body, seeth its self.
if we put it thus, the eye severed from the members of the body, sees its self.
cs pns12 vvb pn31 av, dt n1 vvn p-acp dt n2 pp-f dt n1, vvz po31 n1.
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4687
If the eye were taken out of the head, it would neither see alone, nor at all;
If the eye were taken out of the head, it would neither see alone, nor At all;
cs dt n1 vbdr vvn av pp-f dt n1, pn31 vmd av-dx vvi av-j, ccx p-acp d;
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4688
but the meaning is this, the living eye is the organ whereby a man discerns a visible object;
but the meaning is this, the living eye is the organ whereby a man discerns a visible Object;
cc-acp dt n1 vbz d, dt j-vvg n1 vbz dt n1 c-crq dt n1 vvz dt j n1;
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4689
so faith, though joyn'd with other graces, yet takes not other with it for helps of justification.
so faith, though joined with other graces, yet Takes not other with it for helps of justification.
av n1, cs vvn p-acp j-jn n2, av vvz xx j-jn p-acp pn31 p-acp n2 pp-f n1.
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4690
Object. But why should God select this vertue among others that are more noble?
Object. But why should God select this virtue among Others that Are more noble?
n1. cc-acp q-crq vmd np1 vvi d n1 p-acp n2-jn cst vbr av-dc j?
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4691
Sol. I say as before, God had respect to the low estate of his hand-maid, it was reason that God should choose the lowest, and the meanest:
Sol. I say as before, God had respect to the low estate of his handmaid, it was reason that God should choose the lowest, and the Meanest:
np1 pns11 vvb c-acp a-acp, np1 vhd n1 p-acp dt j n1 pp-f po31 n1, pn31 vbds n1 cst np1 vmd vvi dt js, cc dt js:
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4692
God selected this poor beggars hand for two reasons. First, in respect of God.
God selected this poor beggars hand for two Reasons. First, in respect of God.
np1 vvn d j ng1 n1 p-acp crd n2. ord, p-acp n1 pp-f np1.
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4693
I say 1. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed;
I say 1. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed;
pns11 vvb crd av pn31 vbz pp-f n1 cst pn31 vmd vbi p-acp n1, p-acp dt n1 dt n1 vmd vbi j p-acp d dt n1;
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4694
not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4.16. so that here are two strong reasons;
not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4.16. so that Here Are two strong Reasons;
xx p-acp d av-j r-crq vbz pp-f dt n1, cc-acp p-acp cst av r-crq vbz pp-f dt n1 pp-f np1, r-crq vbz dt n1 pp-f pno12 d, np1 crd. av cst av vbr crd j n2;
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4695
in respect of God, that God by so mean a thing as a beggars hand, should bring a man to justification;
in respect of God, that God by so mean a thing as a beggars hand, should bring a man to justification;
p-acp n1 pp-f np1, cst np1 p-acp av j dt n1 p-acp dt ng1 n1, vmd vvi dt n1 p-acp n1;
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4696
and the other in respect of faith it self, that it might see by grace, that when thou bringest nothing but a bare hand ready to receive a pardon must needs be this of grace.
and the other in respect of faith it self, that it might see by grace, that when thou bringest nothing but a bore hand ready to receive a pardon must needs be this of grace.
cc dt n-jn p-acp n1 pp-f n1 pn31 n1, cst pn31 vmd vvi p-acp n1, cst c-crq pns21 vv2 pix cc-acp dt j n1 j pc-acp vvi dt n1 vmb av vbi d pp-f n1.
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4697
If God say Thou must love me, this were an exchange, not a free gift. I lay down something, and I take up something for it.
If God say Thou must love me, this were an exchange, not a free gift. I lay down something, and I take up something for it.
cs np1 vvb pns21 vmb vvi pno11, d vbdr dt n1, xx dt j n1. pns11 vvb a-acp pi, cc pns11 vvb a-acp pi p-acp pn31.
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4698
Faith is that naked hand which fills it self with Christ, it layeth fast hold of justification.
Faith is that naked hand which fills it self with christ, it Layeth fast hold of justification.
n1 vbz d j n1 r-crq vvz pn31 n1 p-acp np1, pn31 vvz av-j n1 pp-f n1.
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4699
As if a man were ready to be drown'd, there is a cable cast to him to lay hold on,
As if a man were ready to be drowned, there is a cable cast to him to lay hold on,
p-acp cs dt n1 vbdr j pc-acp vbi vvn, pc-acp vbz dt n1 vvd p-acp pno31 pc-acp vvi vvi a-acp,
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4700
and he laying hold on it is drawn safe to the Land;
and he laying hold on it is drawn safe to the Land;
cc pns31 vvg n1 p-acp pn31 vbz vvn j p-acp dt n1;
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4701
but a man when he lays hold of the cable, must let go all his other holds which he laid hold on before.
but a man when he lays hold of the cable, must let go all his other holds which he laid hold on before.
cc-acp dt n1 c-crq pns31 vvz n1 pp-f dt n1, vmb vvi vvi d po31 j-jn vvz r-crq pns31 vvd vvi p-acp a-acp.
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4702
Thus must a man let go all other holds, and lay fast hold on Jesus Christ. Faith hath two faculties;
Thus must a man let go all other holds, and lay fast hold on jesus christ. Faith hath two faculties;
av vmb dt n1 vvb vvi d j-jn n2, cc vvd av-j vvi p-acp np1 np1. n1 vhz crd n2;
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4703
it opens it self to let fall all other things, then when it is a naked hand, it layeth hold on Christ,
it Opens it self to let fallen all other things, then when it is a naked hand, it Layeth hold on christ,
pn31 vvz pn31 n1 pc-acp vvi vvi d j-jn n2, av c-crq pn31 vbz dt j n1, pn31 vvz n1 p-acp np1,
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4704
and then it is of grace, when he esteems all drosse in comparison of Christ ; it hath all fulnesse by grace:
and then it is of grace, when he esteems all dross in comparison of christ; it hath all fullness by grace:
cc cs pn31 vbz pp-f n1, c-crq pns31 vvz d n1 p-acp n1 pp-f np1; pn31 vhz d n1 p-acp n1:
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4705
Where is then rejoycing and boasting? Rom. 3.27. it is excluded; by what Law? of works? nay, but by the Law of faith. And then chap. 4.2. For if Abraham were justified by works, he hath whereof to glory, but not before God; faith taketh away all boasting.
Where is then rejoicing and boasting? Rom. 3.27. it is excluded; by what Law? of works? nay, but by the Law of faith. And then chap. 4.2. For if Abraham were justified by works, he hath whereof to glory, but not before God; faith Takes away all boasting.
q-crq vbz av vvg cc vvg? np1 crd. pn31 vbz vvn; p-acp r-crq n1? pp-f n2? uh-x, cc-acp p-acp dt n1 pp-f n1. cc av n1 crd. c-acp cs np1 vbdr vvn p-acp n2, pns31 vhz c-crq pc-acp vvi, cc-acp xx p-acp np1; n1 vvz av d n-vvg.
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4706
Let him that glorieth, glory in the Lord. Therefore it is of faith that it might be of grace.
Let him that Glorieth, glory in the Lord. Therefore it is of faith that it might be of grace.
vvb pno31 cst vvz, n1 p-acp dt n1. av pn31 vbz pp-f n1 cst pn31 vmd vbi pp-f n1.
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4707
This is the reason in respect of God. 2. In respect of our selves; To the end the promise might be sure to the seed ;
This is the reason in respect of God. 2. In respect of our selves; To the end the promise might be sure to the seed;
d vbz dt n1 p-acp n1 pp-f np1. crd p-acp n1 pp-f po12 n2; p-acp dt n1 dt n1 vmd vbi j p-acp dt n1;
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4708
what is the reason why people doubt and think nothing sure? it is because they come not with a naked hand;
what is the reason why people doubt and think nothing sure? it is Because they come not with a naked hand;
r-crq vbz dt n1 c-crq n1 n1 cc vvb pix j? pn31 vbz c-acp pns32 vvb xx p-acp dt j n1;
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4709
I must have such a measure of faith, love, such a measure of humiliation, of patience, all to bring somewhat with us;
I must have such a measure of faith, love, such a measure of humiliation, of patience, all to bring somewhat with us;
pns11 vmb vhi d dt n1 pp-f n1, n1, d dt n1 pp-f n1, pp-f n1, av-d pc-acp vvi av p-acp pno12;
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4710
whereas if we look on these things we shall never be heard.
whereas if we look on these things we shall never be herd.
cs cs pns12 vvb p-acp d n2 pns12 vmb av-x vbi vvn.
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4711
If the bare acceptation of Christ with a trembling hand will not make thee sure, what canst thou have more than the bare receiving of a gift by faith? The reason why we are not more sure, is because we come not with a naked hand.
If the bore acceptation of christ with a trembling hand will not make thee sure, what Canst thou have more than the bore receiving of a gift by faith? The reason why we Are not more sure, is Because we come not with a naked hand.
cs dt j n1 pp-f np1 p-acp dt j-vvg n1 vmb xx vvi pno21 j, q-crq vm2 pns21 vhi av-dc cs dt j n-vvg pp-f dt n1 p-acp n1? dt n1 c-crq pns12 vbr xx av-dc j, vbz c-acp pns12 vvb xx p-acp dt j n1.
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4712
By the way there are many means, some ( á priori ) others ( à posteriori. ) 1. For the first;
By the Way there Are many means, Some (á priori) Others (à posteriori.) 1. For the First;
p-acp dt n1 pc-acp vbr d n2, d (dt fw-la) ng2-jn (fw-fr fw-la.) crd p-acp dt ord;
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4713
they are those things by which faith is wrought, though they are not so evident, yet they are most sure;
they Are those things by which faith is wrought, though they Are not so evident, yet they Are most sure;
pns32 vbr d n2 p-acp r-crq n1 vbz vvn, cs pns32 vbr xx av j, av pns32 vbr av-ds j;
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4714
when I consider God calls me in my blood, having nothing in me, and will be friends with me, bids me take his Sonne,
when I Consider God calls me in my blood, having nothing in me, and will be Friends with me, bids me take his Son,
c-crq pns11 vvb np1 vvz pno11 p-acp po11 n1, vhg pix p-acp pno11, cc vmb vbi n2 p-acp pno11, vvz pno11 vvi po31 n1,
(21) sermon (DIV1)
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4715
and I do not, bids me take his Kingdome and glory with him, and I refuse it,
and I do not, bids me take his Kingdom and glory with him, and I refuse it,
cc pns11 vdb xx, vvz pno11 vvi po31 n1 cc n1 p-acp pno31, cc pns11 vvb pn31,
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4716
though this be a matter not so evident, yet it is most sure.
though this be a matter not so evident, yet it is most sure.
cs d vbb dt n1 xx av j, av pn31 vbz av-ds j.
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4717
2. Then there are other arguments which come from the fruits of faith ( à posteriori ) they are more evident, but not so sure.
2. Then there Are other Arguments which come from the fruits of faith (à posteriori) they Are more evident, but not so sure.
crd av a-acp vbr j-jn n2 r-crq vvb p-acp dt n2 pp-f n1 (fw-fr fw-la) pns32 vbr av-dc j, cc-acp xx av j.
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4718
And thus have I declared unto you the first point of justification by faith, it is so sweet a string that I cannot tell how to leave it.
And thus have I declared unto you the First point of justification by faith, it is so sweet a string that I cannot tell how to leave it.
cc av vhb pns11 vvn p-acp pn22 dt ord n1 pp-f n1 p-acp n1, pn31 vbz av j dt n1 cst pns11 vmbx vvi c-crq pc-acp vvi pn31.
(21) sermon (DIV1)
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4719
Now let us come from the Mother to the Daughters ; the eldest Daughter is peace with God, then this is the first birth;
Now let us come from the Mother to the Daughters; the eldest Daughter is peace with God, then this is the First birth;
av vvb pno12 vvi p-acp dt n1 p-acp dt ng1; dt js-jn n1 vbz n1 p-acp np1, cs d vbz dt ord n1;
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4720
And we are at peace, &c. In this peace we will consider these three particulars. 1. What is that peace which we have.
And we Are At peace, etc. In this peace we will Consider these three particulars. 1. What is that peace which we have.
cc pns12 vbr p-acp n1, av p-acp d n1 pns12 vmb vvi d crd n2-j. crd q-crq vbz d n1 r-crq pns12 vhb.
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4721
2. With whom we have it.
2. With whom we have it.
crd p-acp ro-crq pns12 vhb pn31.
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4722
3. By whom, and by whose means we have peace with God, &c. It is procur'd by Jesus Christ. What we have; peace. With whom; God.
3. By whom, and by whose means we have peace with God, etc. It is procured by jesus christ. What we have; peace. With whom; God.
crd p-acp ro-crq, cc p-acp rg-crq n2 pns12 vhb n1 p-acp np1, av pn31 vbz vvn p-acp np1 np1. q-crq pns12 vhb; uh-n. p-acp ro-crq; np1.
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4723
By whose means? Our Lord Jesus Christ. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.
By whose means? Our Lord jesus christ. Therefore being justified by faith, we have peace with God through our Lord jesus christ.
p-acp rg-crq n2? po12 n1 np1 np1. av vbg vvn p-acp n1, pns12 vhb n1 p-acp np1 p-acp po12 n1 np1 np1.
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4724
1. What this peace is. You know the point of peace is a great matter; it is the Apostolical benediction:
1. What this peace is. You know the point of peace is a great matter; it is the Apostolical benediction:
crd q-crq d n1 vbz. pn22 vvb dt n1 pp-f n1 vbz dt j n1; pn31 vbz dt j n1:
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4725
Grace and peace in all the Epistles;
Grace and peace in all the Epistles;
vvb cc n1 p-acp d dt n2;
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4726
Grace and peace from God our Father, and from the Lord Jesus Christ, 2 Thes. 1.2. and chap. 3.16. Now the Lord of peace himself give you peace by all means alwayes.
Grace and peace from God our Father, and from the Lord jesus christ, 2 Thebes 1.2. and chap. 3.16. Now the Lord of peace himself give you peace by all means always.
n1 cc n1 p-acp np1 po12 n1, cc p-acp dt n1 np1 np1, crd np1 crd. cc n1 crd. av dt n1 pp-f n1 px31 vvi pn22 n1 p-acp d n2 av.
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4727
This is a thing by all means to be desired, you must labour to get i•;
This is a thing by all means to be desired, you must labour to get i•;
d vbz dt n1 p-acp d n2 pc-acp vbi vvn, pn22 vmb vvi pc-acp vvi n1;
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4728
this was the Angels song when Christ was born, Glory be to God on high, on earth peace, good will towards men.
this was the Angels song when christ was born, Glory be to God on high, on earth peace, good will towards men.
d vbds dt ng1 n1 c-crq np1 vbds vvn, n1 vbb p-acp np1 p-acp j, p-acp n1 n1, j n1 p-acp n2.
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4729
This peace is a thing by all means to be sought after, and what it is, you may know by the contrary;
This peace is a thing by all means to be sought After, and what it is, you may know by the contrary;
d n1 vbz dt n1 p-acp d n2 pc-acp vbi vvn a-acp, cc r-crq pn31 vbz, pn22 vmb vvi p-acp dt n-jn;
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4730
you know what a miserable thing warre is; God grant you may not know it too soon:
you know what a miserable thing war is; God grant you may not know it too soon:
pn22 vvb r-crq dt j n1 n1 vbz; np1 vvb pn22 vmb xx vvi pn31 av av:
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4731
You know what it is to have an enemy among us.
You know what it is to have an enemy among us.
pn22 vvb r-crq pn31 vbz pc-acp vhi dt n1 p-acp pno12.
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4732
This is our case till we be justified, we are at daggers drawing, at point of hostility with God.
This is our case till we be justified, we Are At daggers drawing, At point of hostility with God.
d vbz po12 n1 c-acp pns12 vbb vvn, pns12 vbr p-acp n2 vvg, p-acp n1 pp-f n1 p-acp np1.
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4733
It is a foolish conceit for a man to think that by reason of Gods predestination he is justified before he was; this is a foolish conceit;
It is a foolish conceit for a man to think that by reason of God's predestination he is justified before he was; this is a foolish conceit;
pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi cst p-acp n1 pp-f npg1 n1 pns31 vbz vvn c-acp pns31 vbds; d vbz dt j n1;
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4734
untill thou art justified by faith, thou art not justified; Gods predestination doth not make a change in the subject;
until thou art justified by faith, thou art not justified; God's predestination does not make a change in the Subject;
c-acp pns21 vb2r vvn p-acp n1, pns21 vb2r xx vvn; ng1 n1 vdz xx vvi dt n1 p-acp dt n-jn;
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4735
if I intend to inrich a beggar, he is in rags still for all my intention, till my intention be put in execution.
if I intend to enrich a beggar, he is in rags still for all my intention, till my intention be put in execution.
cs pns11 vvb pc-acp vvi dt n1, pns31 vbz p-acp n2 av p-acp d po11 n1, c-acp po11 n1 vbi vvn p-acp n1.
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4736
Paul was elected before the foundation of the world;
Paul was elected before the Foundation of the world;
np1 vbds vvn p-acp dt n1 pp-f dt n1;
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4737
but till he was converted he was an enemy, and a persecutor, the chief of sinners, as he speaks of himself, Rom. 5.10. so the Scripture speaks in that point:
but till he was converted he was an enemy, and a persecutor, the chief of Sinners, as he speaks of himself, Rom. 5.10. so the Scripture speaks in that point:
cc-acp c-acp pns31 vbds vvn pns31 vbds dt n1, cc dt n1, dt n-jn pp-f n2, c-acp pns31 vvz pp-f px31, np1 crd. av dt n1 vvz p-acp d n1:
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4738
If when we were enemies we were reconciled unto God by the death of his Sonne, much more being reconciled, we shall be saved by his life? Before the time of peace came, we were unbelievers, enemies, in the state of enmity;
If when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled, we shall be saved by his life? Before the time of peace Come, we were unbelievers, enemies, in the state of enmity;
cs c-crq pns12 vbdr n2 pns12 vbdr vvn p-acp np1 p-acp dt n1 pp-f po31 n1, av-d av-dc vbg vvn, pns12 vmb vbi vvn p-acp po31 n1? p-acp dt n1 pp-f n1 vvd, pns12 vbdr n2, n2, p-acp dt n1 pp-f n1;
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4739
when as before God was thy enemy, assoon as thou hast touched Christ by a lively faith, presently all the actions he had against thee are gone; God is friends with thee;
when as before God was thy enemy, As soon as thou hast touched christ by a lively faith, presently all the actions he had against thee Are gone; God is Friends with thee;
c-crq c-acp p-acp np1 vbds po21 n1, av c-acp pns21 vh2 vvn np1 p-acp dt j n1, av-j d dt n2 pns31 vhd p-acp pno21 vbr vvn; np1 vbz n2 p-acp pno21;
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4740
this is a high and a deep peace, and this comprehends all kinde of blessings;
this is a high and a deep peace, and this comprehends all kind of blessings;
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4741
Amasa, 1 Chron. 12.18. one of the valiantest Captains that David had, speaks there of peace;
Amasa, 1 Chronicles 12.18. one of the valiantest Captains that David had, speaks there of peace;
np1, vvn np1 crd. crd pp-f dt js n2 cst np1 vhd, vvz a-acp pp-f n1;
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4742
one would think it not so proper, it belongs not to them to talk of peace,
one would think it not so proper, it belongs not to them to talk of peace,
pi vmd vvi pn31 xx av j, pn31 vvz xx p-acp pno32 pc-acp vvi pp-f n1,
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4743
but because peace comprehends all kinds of blessing, it is said, Then the Spirit of the Lord came upon Amasa, who was chief of the Captains,
but Because peace comprehends all Kinds of blessing, it is said, Then the Spirit of the Lord Come upon Amasa, who was chief of the Captains,
cc-acp c-acp n1 vvz d n2 pp-f n1, pn31 vbz vvn, av dt n1 pp-f dt n1 vvd p-acp np1, r-crq vbds j-jn pp-f dt n2,
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4744
and he said, Thine are we, David, and on thy side thou sonne of Jesse;
and he said, Thine Are we, David, and on thy side thou son of Jesse;
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4745
Peace, peace be unto thee, and peace be unto thy helpers, for thy God helpeth thee.
Peace, peace be unto thee, and peace be unto thy helpers, for thy God Helpeth thee.
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4746
This is a speech from a Souldier to a Souldier, and this is done in a military way;
This is a speech from a Soldier to a Soldier, and this is done in a military Way;
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4747
Peace is welcome though coming from a Warrior, because it comprehends all manner of blessings; Its said, 2 Sam. 11.7.
Peace is welcome though coming from a Warrior, Because it comprehends all manner of blessings; Its said, 2 Sam. 11.7.
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4748
That when Uriah came unto David, David demanded of him how Joab did, and how the people did, and how the War prospered.
That when Uriah Come unto David, David demanded of him how Joab did, and how the people did, and how the War prospered.
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4749
Look unto the Margent according to the original, and it is, He demanded of the peace of Joab,
Look unto the Margin according to the original, and it is, He demanded of the peace of Joab,
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4750
and the people, and of the peace of the War. A man would think it a contradiction that he should demand of the peace of the warre;
and the people, and of the peace of the War. A man would think it a contradiction that he should demand of the peace of the war;
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4751
so then, this peace which we have with Almighty God, after we are justified by faith, is the comprehension of all manner of good.
so then, this peace which we have with Almighty God, After we Are justified by faith, is the comprehension of all manner of good.
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4752
This having of peace with God is the fruit of the Spirit. But with whom is this peace? with God ;
This having of peace with God is the fruit of the Spirit. But with whom is this peace? with God;
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4753
it is not peradventure so with thy self:
it is not Peradventure so with thy self:
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4754
Thou mayst have a turbulent conscience, insomuch that thou wouldst give all the world to have it quiet, to be assured that there is peace between God and thee; that's not the point:
Thou Mayest have a turbulent conscience, insomuch that thou Wouldst give all the world to have it quiet, to be assured that there is peace between God and thee; that's not the point:
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4755
The thing thou gettest by faith is peace with God : When thou art troubled with thy self, and hast but a weak act of faith,
The thing thou gettest by faith is peace with God: When thou art troubled with thy self, and hast but a weak act of faith,
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4756
yet if thou believest, thou art more afraid than hurt; thou art Cock-sure, and shalt be calme and quiet.
yet if thou Believest, thou art more afraid than hurt; thou art Cocksure, and shalt be Cam and quiet.
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4757
Object. But why should Christians be so foolish, so troubled? what's the reason the children of God do so disquiet themselves?
Object. But why should Christians be so foolish, so troubled? what's the reason the children of God do so disquiet themselves?
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4758
Sol. Because they are fools, they stand in their own light, are strainted in their own bowels.
Sol. Because they Are Fools, they stand in their own Light, Are strainted in their own bowels.
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4759
God is liberal and free, but there is some hope of worthinesse in us, and we do things we should not do.
God is liberal and free, but there is Some hope of worthiness in us, and we do things we should not do.
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4760
We are alwayes poring on our selves, and do not bring a naked hand; and this is the reason we are so full of distractions.
We Are always poring on our selves, and do not bring a naked hand; and this is the reason we Are so full of distractions.
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4761
Again, it is the nature of many peevish people amongst us, that they will not be comforted;
Again, it is the nature of many peevish people among us, that they will not be comforted;
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4762
when news was brought to Jacob that Joseph was slain and lost, it is said, All his sonnes and daughters rose up to comfort him,
when news was brought to Jacob that Joseph was slave and lost, it is said, All his Sons and daughters rose up to Comfort him,
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4763
but he refused to be comforted; and he said, For I will go down into the grave unto my son, mourning ; Gen. 37.35. They have a kinde of pettishnesse and peevishnesse, and wilfulnesse;
but he refused to be comforted; and he said, For I will go down into the grave unto my son, mourning; Gen. 37.35. They have a kind of pettishness and peevishness, and wilfulness;
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4764
they will not be comforted, and it may be there is some kinde of pride in it too;
they will not be comforted, and it may be there is Some kind of pride in it too;
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4765
they would perhaps be thought to be the only mourners of Israel, of the Kingdome. As Rachel mourned for her children, and would not be comforted ;
they would perhaps be Thought to be the only mourners of Israel, of the Kingdom. As Rachel mourned for her children, and would not be comforted;
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4766
they shut up their eyes against all comforts; God commands them to be comforted, and they will not;
they shut up their eyes against all comforts; God commands them to be comforted, and they will not;
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4767
it is no marvaile then that they eat the fruit of their own hands;
it is no marvel then that they eat the fruit of their own hands;
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4768
it is a part of our office to bring comfort, we have an injunction to it;
it is a part of our office to bring Comfort, we have an injunction to it;
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4769
Comfort ye, Comfort ye my people, saith the Lord;
Comfort you, Comfort you my people, Says the Lord;
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4770
we bring the tydings of peace, and our feet should be beautiful, Rom. 10. we bring good news, all is w•ll;
we bring the tidings of peace, and our feet should be beautiful, Rom. 10. we bring good news, all is w•ll;
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4771
as Noahs Dove coming with an Olive branch in her mouth. Comfort ye, comfort ye, cry aloud, spare not.
as Noahs Dove coming with an Olive branch in her Mouth. Comfort you, Comfort you, cry aloud, spare not.
c-acp npg1 vvd vvg p-acp dt n1 n1 p-acp po31 n1. vvb pn22, vvb pn22, vvb av, vvb xx.
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4772
If you stop your ears, who can help it? the Lord is gracious and chargeth us to comfort you:
If you stop your ears, who can help it? the Lord is gracious and charges us to Comfort you:
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4773
and can there be any better news, than to say, All is peace, all your sins are done away.
and can there be any better news, than to say, All is peace, all your Sins Are done away.
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4774
I have blotted as a thick cloud thy transgressions:
I have blotted as a thick cloud thy transgressions:
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4775
as who should say, it is the tydings of such good things, as all within thee is too little to praise the Lord,
as who should say, it is the tidings of such good things, as all within thee is too little to praise the Lord,
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4776
and therefore it is not a thing to be slighted over; blessed is the man whose sins are forgiven, Psal. 32. which is no Noun Adjective,
and Therefore it is not a thing to be slighted over; blessed is the man whose Sins Are forgiven, Psalm 32. which is no Noun Adjective,
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4777
nor of the singular number neither; it signifieth blessedness, as it were an heap of blessings.
nor of the singular number neither; it signifies blessedness, as it were an heap of blessings.
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4778
They commonly call it the eight beatitudes, it is but varied upon divers subjects; were there eighty-eight, that were all one:
They commonly call it the eight Beatitudes, it is but varied upon diverse subject's; were there eighty-eight, that were all one:
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4779
To have thy sinnes forgiven thee, is the comprizing of all happinesse. Again, when a man sets his eyes too much upon his sinnes;
To have thy Sins forgiven thee, is the comprising of all happiness. Again, when a man sets his eyes too much upon his Sins;
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4780
more upon his sinnes than upon the mercies of God freely offered in Christ, this is a wonderful hindrance of the peace;
more upon his Sins than upon the Mercies of God freely offered in christ, this is a wondered hindrance of the peace;
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4781
Thou lookest on the wrong object, looking too much on thy sinnes, when thou shouldst look on Christ, that brazen Serpent offer'd unto thee;
Thou Lookest on the wrong Object, looking too much on thy Sins, when thou Shouldst look on christ, that brazen Serpent offered unto thee;
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4782
then 'tis no wonder that thou seest not Christ though he be near thee: Mary Magdalen complains and weeps to the Gardener, that they had taken away her Lord,
then it's no wonder that thou See not christ though he be near thee: Marry Magdalen complains and weeps to the Gardener, that they had taken away her Lord,
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4783
and she knew not where they had laid him, when as he stood at her elbowe;
and she knew not where they had laid him, when as he stood At her elbow;
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4784
her eyes were so full of tears that she could not behold her Saviour.
her eyes were so full of tears that she could not behold her Saviour.
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4785
Now therefore stand not in thine own light, but look upon Christ as well as upon thy sinnes;
Now Therefore stand not in thine own Light, but look upon christ as well as upon thy Sins;
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4786
observe, though there be a peace and a calme, yet presently all turmoyles will not cease after humiliation:
observe, though there be a peace and a Cam, yet presently all turmoils will not cease After humiliation:
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4787
When there is a great storme at Sea which lasts perhaps twenty foure houres, and then ceaseth, what are the waves presently quiet, assoon as the storme is over? no, there will be tossing and rolling many houres afterwards,
When there is a great storm At Sea which lasts perhaps twenty foure hours, and then ceases, what Are the waves presently quiet, As soon as the storm is over? no, there will be tossing and rolling many hours afterwards,
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4788
because there must be a time of setling;
Because there must be a time of settling;
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4789
and so though there be peace between God and thee, and the storme over, yet there must be a time of setling.
and so though there be peace between God and thee, and the storm over, yet there must be a time of settling.
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4790
I should now shew you the difference between the peace that wicked men have and this other peace; theirs is not peace;
I should now show you the difference between the peace that wicked men have and this other peace; theirs is not peace;
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4791
there is no peace to the wicked :
there is no peace to the wicked:
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4792
It is a truce onely, and we must make a great difference between a truce and a peace.
It is a truce only, and we must make a great difference between a truce and a peace.
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4793
A truce when it is expired, commonly ends in more bitter Warre.
A truce when it is expired, commonly ends in more bitter War.
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4794
With them there is a cessation of trouble, their consciences do not accuse them, but when the time limited is over,
With them there is a cessation of trouble, their Consciences do not accuse them, but when the time limited is over,
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4795
and conscience again breaks loose, it will be more unquiet and unsetled than ever before; it will be at open Warre against them.
and conscience again breaks lose, it will be more unquiet and unsettled than ever before; it will be At open War against them.
cc n1 av vvz j, pn31 vmb vbi av-dc j cc j-vvn av av a-acp; pn31 vmb vbi p-acp j n1 p-acp pno32.
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4796
ROM. 5.1, 2. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ;
ROM. 5.1, 2. Therefore being justified by faith, we have peace with God through our Lord jesus christ;
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4797
By whom also we have accesse by faith into this grace wherein we stand, and rejoyce in hope of the glory of God.
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
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4798
HAving out of these words declared unto you, the Mother-grace justification by faith, I proceeded to the consideration of her Daughters, those fruits or graces which spring from a true justifying faith.
HAving out of these words declared unto you, the Mother grace justification by faith, I proceeded to the consideration of her Daughters, those fruits or graces which spring from a true justifying faith.
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4799
So that here we have the great Charter and Priviledge that a justified man is indowed withall.
So that Here we have the great Charter and Privilege that a justified man is endowed withal.
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4800
First, He hath peace with God.
First, He hath peace with God.
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4801
Secondly, Free accesse unto him. Thirdly, Unspeakable joy, and that joy not only in respect of that delectable object, the hope of the glory of God in heaven hereafter ;
Secondly, Free access unto him. Thirdly, Unspeakable joy, and that joy not only in respect of that delectable Object, the hope of the glory of God in heaven hereafter;
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4802
but here also, that which spoiles the joy of a natural man, (afflictions, &c.) are made the matter of this mans joy.
but Here also, that which spoils the joy of a natural man, (afflictions, etc.) Are made the matter of this men joy.
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4803
Now concerning peace with God through our Lord Jesus Christ, the first of these, I considered three parts in it.
Now Concerning peace with God through our Lord jesus christ, the First of these, I considered three parts in it.
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4804
1. What that peace was which the justified man enjoyeth. 2. The parties between whom this peace was made.
1. What that peace was which the justified man Enjoyeth. 2. The parties between whom this peace was made.
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4805
3. Who was the peace maker.
3. Who was the peace maker.
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4806
Concerning the peace I declared unto you what it was, that it was an unconceivable thing, The peace of God that passeth all understanding ;
Concerning the peace I declared unto you what it was, that it was an unconceivable thing, The peace of God that passes all understanding;
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4807
a thing which our shallow understandings cannot reach unto, we cannot apprehend the excellency of this grace:
a thing which our shallow understandings cannot reach unto, we cannot apprehend the excellency of this grace:
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509
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4808
Consider its excellency by the contrary, there is no misery in the world like that as when a man stands at enmity with God:
Consider its excellency by the contrary, there is no misery in the world like that as when a man Stands At enmity with God:
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(22) sermon (DIV1)
509
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4809
Do we provoke the Lord? are we stronger than he? If a man sinne against a man, saith Eli, the Judge shall judge him;
Do we provoke the Lord? Are we Stronger than he? If a man sin against a man, Says Eli, the Judge shall judge him;
vdb pns12 vvi dt n1? vbr pns12 jc cs pns31? cs dt n1 n1 p-acp dt n1, vvz np1, dt n1 vmb vvi pno31;
(22) sermon (DIV1)
509
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4810
another man may take up the quarrel, but if a man sinne against God, if the controversie be between God and us, who shall intercede for us? were it not for this our peace-maker Christ Jesus, we should be in a woful condition,
Another man may take up the quarrel, but if a man sin against God, if the controversy be between God and us, who shall intercede for us? were it not for this our peacemaker christ jesus, we should be in a woeful condition,
j-jn n1 vmb vvi a-acp dt n1, cc-acp cs dt n1 n1 p-acp np1, cs dt n1 vbb p-acp np1 cc pno12, r-crq vmb vvi p-acp pno12? vbdr pn31 xx p-acp d po12 n1 np1 np1, pns12 vmd vbi p-acp dt j n1,
(22) sermon (DIV1)
509
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4811
unlesse he put to his hand, and took up the matter. Now it's a great matter to come to the fruit of peace;
unless he put to his hand, and took up the matter. Now it's a great matter to come to the fruit of peace;
cs pns31 vvd p-acp po31 n1, cc vvd a-acp dt n1. av pn31|vbz dt j n1 pc-acp vvi p-acp dt n1 pp-f n1;
(22) sermon (DIV1)
509
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4812
the fruit of peace is to them that make peace ;
the fruit of peace is to them that make peace;
dt n1 pp-f n1 vbz p-acp pno32 cst vvb n1;
(22) sermon (DIV1)
510
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4813
we have this fruit of peace, we do not sow fruit but seed, the fruit comes afterwards:
we have this fruit of peace, we do not sow fruit but seed, the fruit comes afterwards:
pns12 vhb d n1 pp-f n1, pns12 vdb xx vvi n1 p-acp n1, dt n1 vvz av:
(22) sermon (DIV1)
510
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4814
It is not so with a Christian, he is as sure as if the thing were in hand, he soweth not only the seed, but the fruit of peace;
It is not so with a Christian, he is as sure as if the thing were in hand, he Soweth not only the seed, but the fruit of peace;
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(22) sermon (DIV1)
510
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4815
as soon as he is justified, at that instant he hath the fruit of peace.
as soon as he is justified, At that instant he hath the fruit of peace.
c-acp av c-acp pns31 vbz vvn, p-acp d n-jn pns31 vhz dt n1 pp-f n1.
(22) sermon (DIV1)
510
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4816
2. So we have peace, but with whom is it? it is between God and us. God and a justified man is at peace through Jesus Christ;
2. So we have peace, but with whom is it? it is between God and us. God and a justified man is At peace through jesus christ;
crd av pns12 vhb n1, cc-acp p-acp ro-crq vbz pn31? pn31 vbz p-acp np1 cc pno12. np1 cc dt vvn n1 vbz p-acp n1 p-acp np1 np1;
(22) sermon (DIV1)
511
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4817
at the very same instant that a man is justified, he is at peace with God.
At the very same instant that a man is justified, he is At peace with God.
p-acp dt j d n-jn cst dt n1 vbz vvn, pns31 vbz p-acp n1 p-acp np1.
(22) sermon (DIV1)
511
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4818
This peace as I declared unto you, is a gift of an high nature, which belongs not to every man,
This peace as I declared unto you, is a gift of an high nature, which belongs not to every man,
d n1 c-acp pns11 vvd p-acp pn22, vbz dt n1 pp-f dt j n1, r-crq vvz xx p-acp d n1,
(22) sermon (DIV1)
511
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4819
but to the justified man only; he who is justified by faith, he only hath peace.
but to the justified man only; he who is justified by faith, he only hath peace.
cc-acp p-acp dt vvn n1 av-j; pns31 r-crq vbz vvn p-acp n1, pns31 av-j vhz n1.
(22) sermon (DIV1)
511
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4820
In the Eph•sians and Isaiah there are general proclamations of peace: Peace be unto them that are near, and unto them that are afarre off : and Isa. 5.7.
In the Eph•sians and Isaiah there Are general Proclamations of peace: Peace be unto them that Are near, and unto them that Are afar off: and Isaiah 5.7.
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(22) sermon (DIV1)
511
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4821
The word the Apostle useth in the Ephesians, hath allusion to this in Isaiah, ver. 19. I create the fruit of the lips, peace, peace to them that are afarre off,
The word the Apostle uses in the Ephesians, hath allusion to this in Isaiah, ver. 19. I create the fruit of the lips, peace, peace to them that Are afar off,
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(22) sermon (DIV1)
511
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4822
and to them that are nigh, saith the Lord, and I will heal them; but the wicked are like a troubled Sea, that cannot rest.
and to them that Are High, Says the Lord, and I will heal them; but the wicked Are like a troubled Sea, that cannot rest.
cc p-acp pno32 cst vbr av-j, vvz dt n1, cc pns11 vmb vvi pno32; cc-acp dt j vbr av-j dt j-vvn n1, cst vmbx vvi.
(22) sermon (DIV1)
511
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4823
There is no peace (saith my God) to the wicked.
There is no peace (Says my God) to the wicked.
pc-acp vbz dx n1 (vvz po11 np1) p-acp dt j.
(22) sermon (DIV1)
511
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4824
Though the proclamation be never so general to Jews and Gentiles, yet it belongs only to those who have peaceable minds towards God, those who will not stand on termes of rebellion against him;
Though the proclamation be never so general to jews and Gentiles, yet it belongs only to those who have peaceable minds towards God, those who will not stand on terms of rebellion against him;
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(22) sermon (DIV1)
511
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4825
what madnesse is it to think that if I stand in point of rebellion against God, I should have peace with him? But I must cast down my treasons,
what madness is it to think that if I stand in point of rebellion against God, I should have peace with him? But I must cast down my treasons,
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(22) sermon (DIV1)
511
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4826
and I must come with a subjects minde, then there will be peace, otherwise no peace:
and I must come with a subject's mind, then there will be peace, otherwise no peace:
cc pns11 vmb vvi p-acp dt n2-jn n1, cs pc-acp vmb vbi n1, av dx n1:
(22) sermon (DIV1)
511
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4827
When Jehu came to revenge the quarrel of God, Joram asked him, Is it peace Jehu? he answers, What peace so long as the whoredomes of thy mother Jezabel,
When Jehu Come to revenge the quarrel of God, Jhoram asked him, Is it peace Jehu? he answers, What peace so long as the whoredoms of thy mother Jezebel,
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(22) sermon (DIV1)
511
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4828
and her witch-crafts are so many !
and her witchcrafts Are so many!
cc po31 n2 vbr av d!
(22) sermon (DIV1)
511
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4829
2 Kings 9. As long as thou continuest in a course of rebellion, what hast thou to do to talk of peace? why thinkest thou on peace,
2 Kings 9. As long as thou Continuest in a course of rebellion, what hast thou to do to talk of peace? why Thinkest thou on peace,
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(22) sermon (DIV1)
511
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4830
when thou art the chief rebel? as long as wickednesse continues in thy heart, thou hast no peace of God by Jesus Christ.
when thou art the chief rebel? as long as wickedness continues in thy heart, thou hast no peace of God by jesus christ.
c-crq pns21 vb2r dt j-jn n1? c-acp av-j c-acp n1 vvz p-acp po21 n1, pns21 vh2 dx n1 pp-f np1 p-acp np1 np1.
(22) sermon (DIV1)
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4831
Now it may fall out that there may be a kinde of quietnesse in the conscience of a wicked man;
Now it may fallen out that there may be a kind of quietness in the conscience of a wicked man;
av pn31 vmb vvi av cst a-acp vmb vbi dt n1 pp-f n1 p-acp dt n1 pp-f dt j n1;
(22) sermon (DIV1)
512
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4832
but we must make a great difference between a peace and a truce;
but we must make a great difference between a peace and a truce;
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(22) sermon (DIV1)
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4833
a truce is but a cessation of warre, for such a time, and many times when the truce is over, it ends in greater warre,
a truce is but a cessation of war, for such a time, and many times when the truce is over, it ends in greater war,
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(22) sermon (DIV1)
512
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4834
because they have the more time to gather strength, and increase their Forces: So there may be a peace or a truce between God and wicked men;
Because they have the more time to gather strength, and increase their Forces: So there may be a peace or a truce between God and wicked men;
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(22) sermon (DIV1)
512
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4835
but it is the highest judgment that can be upon a wicked man to be thus let alone;
but it is the highest judgement that can be upon a wicked man to be thus let alone;
cc-acp pn31 vbz dt js n1 cst vmb vbi p-acp dt j n1 pc-acp vbi av vvn av-j;
(22) sermon (DIV1)
512
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4836
but it is not so with a godly man;
but it is not so with a godly man;
cc-acp pn31 vbz xx av p-acp dt j n1;
(22) sermon (DIV1)
512
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4837
God breaks their peace, and hedges up their way with thornes, and many times torments their conscience, and breaks their peace;
God breaks their peace, and hedges up their Way with thorns, and many times torments their conscience, and breaks their peace;
np1 vvz po32 n1, cc n2 p-acp po32 n1 p-acp n2, cc d n2 vvz po32 n1, cc vvz po32 n1;
(22) sermon (DIV1)
512
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4838
but when God suffers a sinner to thrive in sinne, when he suffers him to on so long, that his own honour is almost touch't;
but when God suffers a sinner to thrive in sin, when he suffers him to on so long, that his own honour is almost touched;
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(22) sermon (DIV1)
512
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4839
I held my peace saith God, then thou thoughtest me to be such a one as thy self ;
I held my peace Says God, then thou thoughtest me to be such a one as thy self;
pns11 vvd po11 n1 vvz np1, cs pns21 vvd2 pno11 pc-acp vbi d dt pi p-acp po21 n1;
(22) sermon (DIV1)
512
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4840
God holds his peace, then the sinner saith God doth not heed. However the preacher amplifies these things, God is not so terrible as they make him;
God holds his peace, then the sinner Says God does not heed. However the preacher amplifies these things, God is not so terrible as they make him;
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(22) sermon (DIV1)
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4841
well, but though God hold his peace long, yet at last he will speak.
well, but though God hold his peace long, yet At last he will speak.
av, cc-acp cs np1 vvb po31 n1 av-j, av p-acp ord pns31 vmb vvi.
(22) sermon (DIV1)
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4842
Oh consider this ye that forget God, lest he tear you in pieces, and there be none to deliver you· When the time of the truce is out,
O Consider this you that forget God, lest he tear you in Pieces, and there be none to deliver you· When the time of the truce is out,
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(22) sermon (DIV1)
512
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4843
then the conscience is like a fierce Mastiffe; the longer he is tyed, the more fierce he is when he is let loose;
then the conscience is like a fierce Mastiff; the longer he is tied, the more fierce he is when he is let lose;
cs dt n1 vbz av-j dt j n1; dt av-jc pns31 vbz vvn, dt av-dc j pns31 vbz q-crq pns31 vbz vvn j;
(22) sermon (DIV1)
512
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4844
so conscience, when it hath been long quiet, and tyed up, when God lets loose the cords thereof, it will be more fierce than ever before, it will then flie like a Mastiffe in thy face,
so conscience, when it hath been long quiet, and tied up, when God lets lose the cords thereof, it will be more fierce than ever before, it will then fly like a Mastiff in thy face,
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(22) sermon (DIV1)
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4845
and as it were tear thy throat; and then there will be in thee the very flashings of hell.
and as it were tear thy throat; and then there will be in thee the very flashings of hell.
cc c-acp pn31 vbdr n1 po21 n1; cc av pc-acp vmb vbi p-acp pno21 dt j n2-vvg pp-f n1.
(22) sermon (DIV1)
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4846
Now there is a great difference between the peace of Gods children, & this little cessation of war in the consciences of wicked men:
Now there is a great difference between the peace of God's children, & this little cessation of war in the Consciences of wicked men:
av pc-acp vbz dt j n1 p-acp dt n1 pp-f npg1 n2, cc d j n1 pp-f n1 p-acp dt n2 pp-f j n2:
(22) sermon (DIV1)
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4847
When the strong man armed, keeps the house, the goods that he possesseth are in peace :
When the strong man armed, keeps the house, the goods that he Possesses Are in peace:
c-crq dt j n1 vvn, vvz dt n1, dt n2-j cst pns31 vvz vbr p-acp n1:
(22) sermon (DIV1)
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4848
When Satan is the Master, and thou dost his will, and he hath thee at command, he doth not trouble thee;
When Satan is the Master, and thou dost his will, and he hath thee At command, he does not trouble thee;
c-crq np1 vbz dt n1, cc pns21 vd2 po31 n1, cc pns31 vhz pno21 p-acp n1, pns31 vdz xx vvi pno21;
(22) sermon (DIV1)
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4849
when he keeps the house, the goods are in peace;
when he keeps the house, the goods Are in peace;
c-crq pns31 vvz dt n1, dt n2-j vbr p-acp n1;
(22) sermon (DIV1)
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4850
but when a stronger than he comes, and puts him out of possession, then comes the strife and debate. Look therefore to thy peace;
but when a Stronger than he comes, and puts him out of possession, then comes the strife and debate. Look Therefore to thy peace;
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(22) sermon (DIV1)
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4851
is it such a peace as thou hast never found any conflict, any stirring, striving betwixt the strong man and the weak? suspect that peace;
is it such a peace as thou hast never found any conflict, any stirring, striving betwixt the strong man and the weak? suspect that peace;
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4852
that's not the peace of a justified man, but of such a one who is held by the Prince of darknesse.
that's not the peace of a justified man, but of such a one who is held by the Prince of darkness.
d|vbz xx dt n1 pp-f dt vvn n1, cc-acp pp-f d dt pi r-crq vbz vvn p-acp dt n1 pp-f n1.
(22) sermon (DIV1)
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4853
2. Again, how comes this peace to wicked men? they consider not the wrath of God, nor the danger of sinne;
2. Again, how comes this peace to wicked men? they Consider not the wrath of God, nor the danger of sin;
crd av, q-crq vvz d n1 p-acp j n2? pns32 vvb xx dt n1 pp-f np1, ccx dt n1 pp-f n1;
(22) sermon (DIV1)
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4854
they consider not that Tophet is prepared of old ; if they did but consider this, it would spoile their sport, and break their peace;
they Consider not that Tophet is prepared of old; if they did but Consider this, it would spoil their sport, and break their peace;
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(22) sermon (DIV1)
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4855
but now a justified man, he knows what sinne is, and what hell is, and at that very time when he is thinking of his sinnes,
but now a justified man, he knows what sin is, and what hell is, and At that very time when he is thinking of his Sins,
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(22) sermon (DIV1)
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4856
and of damnation, when he knoweth that this is the reward of Gods enemies, he hath peace even then.
and of damnation, when he Knoweth that this is the reward of God's enemies, he hath peace even then.
cc pp-f n1, c-crq pns31 vvz cst d vbz dt n1 pp-f npg1 n2, pns31 vhz n1 av av.
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4857
The other, they shut their eyes that they may not see their danger, and because they discern it not, therefore they are at peace.
The other, they shut their eyes that they may not see their danger, and Because they discern it not, Therefore they Are At peace.
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4858
A man in a dark night going over a dangerous Bridge, that if he misse but a step he is drowned,
A man in a dark night going over a dangerous Bridge, that if he miss but a step he is drowned,
dt n1 p-acp dt j n1 vvg p-acp dt j n1, cst cs pns31 vvb p-acp dt n1 pns31 vbz vvn,
(22) sermon (DIV1)
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4859
yet he passeth over securely, and is not afraid, because he wanteth light to discover the danger;
yet he passes over securely, and is not afraid, Because he Wants Light to discover the danger;
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4860
but bring him the next day, and shew him what a danger he escaped, and the thoughts of it will make him quake and tremble, though the danger be past;
but bring him the next day, and show him what a danger he escaped, and the thoughts of it will make him quake and tremble, though the danger be passed;
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(22) sermon (DIV1)
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4861
So these men, being in darknesse see not their danger, and (therefore) do not fear;
So these men, being in darkness see not their danger, and (Therefore) do not Fear;
av d n2, vbg p-acp n1 vvb xx po32 n1, cc (av) vdb xx vvi;
(22) sermon (DIV1)
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4862
but Gods child having his eyes in his head, discerns the danger, and sees also how he is delivered by Jesus Christ;
but God's child having his eyes in his head, discerns the danger, and sees also how he is Delivered by jesus christ;
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4863
he is at peace, not because he seeth not the danger of the way, but because he knows that God hath made the way broad by Jesus Christ,
he is At peace, not Because he sees not the danger of the Way, but Because he knows that God hath made the Way broad by jesus christ,
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4864
and so he is freed from sinne and death.
and so he is freed from sin and death.
cc av pns31 vbz vvn p-acp n1 cc n1.
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4865
Now to speak something to them that have this true and sound peace, this peace is with God;
Now to speak something to them that have this true and found peace, this peace is with God;
av pc-acp vvi pi p-acp pno32 cst vhb d j cc j n1, d n1 vbz p-acp np1;
(22) sermon (DIV1)
515
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4866
I shewed you the last time that this peace is not alwayes in their own conscience,
I showed you the last time that this peace is not always in their own conscience,
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(22) sermon (DIV1)
515
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4867
but it is such on Gods part, which is the safe part; many reasons there are why God doth not shew it unto them;
but it is such on God's part, which is the safe part; many Reasons there Are why God does not show it unto them;
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(22) sermon (DIV1)
515
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4868
though all be quiet betwixt God and them, yet they have not an apprehension of it in their consciences.
though all be quiet betwixt God and them, yet they have not an apprehension of it in their Consciences.
cs d vbb j-jn p-acp np1 cc pno32, av pns32 vhb xx dt n1 pp-f pn31 p-acp po32 n2.
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4869
I shewed that this is many times their own fault, because they will not be comforted;
I showed that this is many times their own fault, Because they will not be comforted;
pns11 vvd cst d vbz d n2 po32 d n1, c-acp pns32 vmb xx vbi vvn;
(22) sermon (DIV1)
516
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4870
all their thoughts are bent upon their sinnes, and their provocations of God, and they have not an eye open to look upon the mercies of Christ, they put it off, and will not be comforted;
all their thoughts Are bent upon their Sins, and their provocations of God, and they have not an eye open to look upon the Mercies of christ, they put it off, and will not be comforted;
d po32 n2 vbr vvn p-acp po32 n2, cc po32 n2 pp-f np1, cc pns32 vhb xx dt n1 j pc-acp vvi p-acp dt n2 pp-f np1, pns32 vvd pn31 a-acp, cc vmb xx vbi vvn;
(22) sermon (DIV1)
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4871
and if they put it off from themselves, no marvail if they have not peace in their consciences.
and if they put it off from themselves, not marvel if they have not peace in their Consciences.
cc cs pns32 vvd pn31 a-acp p-acp px32, xx n1 cs pns32 vhb xx n1 p-acp po32 n2.
(22) sermon (DIV1)
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4872
This may come by reason of the great conflict before in the conscience ;
This may come by reason of the great conflict before in the conscience;
d vmb vvi p-acp n1 pp-f dt j n1 a-acp p-acp dt n1;
(22) sermon (DIV1)
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4873
God raiseth a great storme, and when he intends to bring a man to do some great work,
God Raiseth a great storm, and when he intends to bring a man to do Some great work,
np1 vvz dt j n1, cc c-crq pns31 vvz pc-acp vvi dt n1 pc-acp vdi d j n1,
(22) sermon (DIV1)
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4874
or to a great deal of joy, he first humbleth him;
or to a great deal of joy, he First Humbleth him;
cc p-acp dt j n1 pp-f n1, pns31 ord vvz pno31;
(22) sermon (DIV1)
517
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4875
the Prince of our salvation was consecrated by afflictions, and we must be conformable unto Christ our Head;
the Prince of our salvation was consecrated by afflictions, and we must be conformable unto christ our Head;
dt n1 pp-f po12 n1 vbds vvn p-acp n2, cc pns12 vmb vbi j p-acp np1 po12 n1;
(22) sermon (DIV1)
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4876
when the stormes are past, the Sea will continue raging for awhile, and when you have turn'd the wheel round,
when the storms Are past, the Sea will continue raging for awhile, and when you have turned the wheel round,
c-crq dt n2 vbr j, dt n1 vmb vvi vvg p-acp av, cc c-crq pn22 vhb vvn dt n1 av-j,
(22) sermon (DIV1)
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4877
if you take away your hand, it will go round it self for a time;
if you take away your hand, it will go round it self for a time;
cs pn22 vvb av po22 n1, pn31 vmb vvi av-j pn31 n1 p-acp dt n1;
(22) sermon (DIV1)
517
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4878
So when you are justified by faith, the storme is over, yet the roaring of the waves will continue;
So when you Are justified by faith, the storm is over, yet the roaring of the waves will continue;
av c-crq pn22 vbr vvn p-acp n1, dt n1 vbz a-acp, av dt n-vvg pp-f dt n2 vmb vvi;
(22) sermon (DIV1)
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4879
it will be so with the children of God; though there be a calme, yet there will be some remainders of a storm.
it will be so with the children of God; though there be a Cam, yet there will be Some remainders of a storm.
pn31 vmb vbi av p-acp dt n2 pp-f np1; cs pc-acp vbi dt j-jn, av pc-acp vmb vbi d n2 pp-f dt n1.
(22) sermon (DIV1)
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4880
Again, they are in travaile, and that is a painful thing; My little children with whom I travail ;
Again, they Are in travail, and that is a painful thing; My little children with whom I travail;
av, pns32 vbr p-acp n1, cc d vbz dt j n1; po11 j n2 p-acp ro-crq pns11 vvb;
(22) sermon (DIV1)
518
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4881
they have the pangs of the new birth, and it is a good while before they can finde that quietnesse their heart doth long for.
they have the pangs of the new birth, and it is a good while before they can find that quietness their heart does long for.
pns32 vhb dt n2 pp-f dt j n1, cc pn31 vbz dt j n1 c-acp pns32 vmb vvi d n1 po32 n1 vdz av-j p-acp.
(22) sermon (DIV1)
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4882
Again, God purposely doth, though he be friends with them, take away from them the sense of peace,
Again, God purposely does, though he be Friends with them, take away from them the sense of peace,
av, np1 av vdz, cs pns31 vbb n2 p-acp pno32, vvb av p-acp pno32 dt n1 pp-f n1,
(22) sermon (DIV1)
519
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4883
because he takes delight to finde that strength of faith : Faith is manifest that way, faith is most strong when there is least sense.
Because he Takes delight to find that strength of faith: Faith is manifest that Way, faith is most strong when there is least sense.
c-acp pns31 vvz n1 pc-acp vvi d n1 pp-f n1: n1 vbz j cst n1, n1 vbz av-ds j c-crq pc-acp vbz ds n1.
(22) sermon (DIV1)
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4884
My God, my God, why hast thou forsaken me? the lesse sense, the faster the hold;
My God, my God, why hast thou forsaken me? the less sense, the faster the hold;
po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? dt av-dc n1, dt jc dt n1;
(22) sermon (DIV1)
519
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4885
and God loves this at life, that when he spurns and frowns, he will not let go, nor be put off;
and God loves this At life, that when he spurns and frowns, he will not let go, nor be put off;
cc np1 vvz d p-acp n1, cst c-crq pns31 vvz cc n2, pns31 vmb xx vvi vvi, ccx vbi vvn a-acp;
(22) sermon (DIV1)
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4886
let him kill me, he shall kill me with Christ in my arms, I will not let go my hold;
let him kill me, he shall kill me with christ in my arms, I will not let go my hold;
vvb pno31 vvi pno11, pns31 vmb vvi pno11 p-acp np1 p-acp po11 n2, pns11 vmb xx vvi vvi po11 n1;
(22) sermon (DIV1)
519
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4887
God cannot fail, he hath given me his Word, & therefore I will not let go;
God cannot fail, he hath given me his Word, & Therefore I will not let go;
n1 vmbx vvi, pns31 vhz vvn pno11 po31 n1, cc av pns11 vmb xx vvi vvi;
(22) sermon (DIV1)
519
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4888
such astrong faith had Abraham, contrary to reason; Gods Word is true, he gives me his Word, and I will trust him;
such astrong faith had Abraham, contrary to reason; God's Word is true, he gives me his Word, and I will trust him;
d j n1 vhd np1, j-jn p-acp n1; ng1 n1 vbz j, pns31 vvz pno11 po31 n1, cc pns11 vmb vvi pno31;
(22) sermon (DIV1)
519
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4889
So a childe of God will not be put off; though God write bitter things against him, he will not forgo him;
So a child of God will not be put off; though God write bitter things against him, he will not forgo him;
av dt n1 pp-f np1 vmb xx vbi vvn a-acp; cs np1 vvb j n2 p-acp pno31, pns31 vmb xx vvi pno31;
(22) sermon (DIV1)
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4890
we have an excellent example in the woman of Canaan ; the end of it is, O woman great is thy faith ;
we have an excellent Exampl in the woman of Canaan; the end of it is, Oh woman great is thy faith;
pns12 vhb dt j n1 p-acp dt n1 pp-f np1; dt n1 pp-f pn31 vbz, uh n1 j vbz po21 n1;
(22) sermon (DIV1)
519
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4891
but how doth the greatnesse of it appear? Lord, have mercy upon me, my daughter is grievously afflicted, &c. why not rather, Lord, have mercy on my daughter !
but how does the greatness of it appear? Lord, have mercy upon me, my daughter is grievously afflicted, etc. why not rather, Lord, have mercy on my daughter!
cc-acp q-crq vdz dt n1 pp-f pn31 vvi? n1, vhb n1 p-acp pno11, po11 n1 vbz av-j vvn, av q-crq xx av, n1, vhb n1 p-acp po11 n1!
(22) sermon (DIV1)
519
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4892
the reason is because she was afflicted in her daughters affliction;
the reason is Because she was afflicted in her daughters affliction;
dt n1 vbz c-acp pns31 vbds vvn p-acp po31 ng1 n1;
(22) sermon (DIV1)
519
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4893
by the way we may hereby understand the meaning of the Commandment, where it is said, he will visit the iniquities of the fathers upon the children,
by the Way we may hereby understand the meaning of the Commandment, where it is said, he will visit the iniquities of the Father's upon the children,
p-acp dt n1 pns12 vmb av vvi dt n1 pp-f dt n1, c-crq pn31 vbz vvn, pns31 vmb vvi dt n2 pp-f dt n2 p-acp dt n2,
(22) sermon (DIV1)
519
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4894
unto the third and fourth generation of them that hate him ;
unto the third and fourth generation of them that hate him;
p-acp dt ord cc ord n1 pp-f pno32 cst vvb pno31;
(22) sermon (DIV1)
519
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4895
but why to the third and fourth generation? because I may see the third and fourth generation, and may see the judgment of God on them,
but why to the third and fourth generation? Because I may see the third and fourth generation, and may see the judgement of God on them,
cc-acp q-crq p-acp dt ord cc ord n1? c-acp pns11 vmb vvi dt ord cc ord n1, cc vmb vvi dt n1 pp-f np1 p-acp pno32,
(22) sermon (DIV1)
519
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4896
and may remember my sinne for which they are plagued; the case is mine, and not theirs only;
and may Remember my sin for which they Are plagued; the case is mine, and not theirs only;
cc vmb vvi po11 n1 p-acp r-crq pns32 vbr vvn; dt n1 vbz png11, cc xx png32 av-j;
(22) sermon (DIV1)
519
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4897
Lord, have mercy upon me, for my daughter is diseased ; I see my own sinne is punished by the judgment on her in my sight;
Lord, have mercy upon me, for my daughter is diseased; I see my own sin is punished by the judgement on her in my sighed;
n1, vhb n1 p-acp pno11, p-acp po11 n1 vbz vvn; pns11 vvb po11 d n1 vbz vvn p-acp dt n1 p-acp pno31 p-acp po11 n1;
(22) sermon (DIV1)
519
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4898
poor woman, Christ will not hear her;
poor woman, christ will not hear her;
j n1, np1 vmb xx vvi pno31;
(22) sermon (DIV1)
519
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4899
she might have been dash't out of countenance, the Disciples were weary of her clamorous cryes,
she might have been dashed out of countenance, the Disciples were weary of her clamorous cries,
pns31 vmd vhi vbn vvn av pp-f n1, dt n2 vbdr j pp-f po31 j n2,
(22) sermon (DIV1)
519
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4900
and say, Send her away, for she troubleth us ;
and say, Send her away, for she Troubles us;
cc vvi, vvb pno31 av, c-acp pns31 vvz pno12;
(22) sermon (DIV1)
519
Image 149
4901
what saith Christ? Is •t fit to take the childrens bread, and cast it unto dogs? This was enough to dash her quite;
what Says christ? Is •t fit to take the Children's bred, and cast it unto Dogs? This was enough to dash her quite;
r-crq vvz np1? vbz av j pc-acp vvi dt ng2 n1, cc vvd pn31 p-acp n2? d vbds av-d pc-acp vvi pno31 av;
(22) sermon (DIV1)
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4902
before she was discouraged by silence, but to be called dog, it were enough quite to discourage her;
before she was discouraged by silence, but to be called dog, it were enough quite to discourage her;
c-acp pns31 vbds vvn p-acp n1, cc-acp pc-acp vbi vvn n1, pn31 vbdr av-d av pc-acp vvi pno31;
(22) sermon (DIV1)
519
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4903
but see the fruit of faith, she seeks comfort out of that which would have undone another; what!
but see the fruit of faith, she seeks Comfort out of that which would have undone Another; what!
cc-acp vvb dt n1 pp-f n1, pns31 vvz n1 av pp-f d r-crq vmd vhi vvn j-jn; q-crq!
(22) sermon (DIV1)
519
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4904
am I dog a under the Table! there I shall get a crumme; others of the children that are better, let them have the loaves:
am I dog a under the Table! there I shall get a crumb; Others of the children that Are better, let them have the loaves:
vbm pns11 n1 av p-acp dt n1! a-acp pns11 vmb vvi dt n1; n2-jn pp-f dt n2 cst vbr j, vvb pno32 vhi dt n2:
(22) sermon (DIV1)
519
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4905
I account my self happy if I may but get a crumb; Oh woman, great is thy faith ;
I account my self happy if I may but get a crumb; O woman, great is thy faith;
pns11 vvb po11 n1 j cs pns11 vmb cc-acp vvi dt n1; uh n1, j vbz po21 n1;
(22) sermon (DIV1)
519
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4906
this is great faith when it goes contrary to all sense:
this is great faith when it Goes contrary to all sense:
d vbz j n1 c-crq pn31 vvz j-jn p-acp d n1:
(22) sermon (DIV1)
519
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4907
That when God calls me dog, when he spurns at me, and frowns on me, I will not be put off.
That when God calls me dog, when he spurns At me, and frowns on me, I will not be put off.
cst c-crq np1 vvz pno11 n1, c-crq pns31 vvz p-acp pno11, cc vvz p-acp pno11, pns11 vmb xx vbi vvn a-acp.
(22) sermon (DIV1)
519
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4908
Faith is of the nature of the Vine, if it have but the least hold on the wall, it makes use of it, and climbs higher and higher;
Faith is of the nature of the Vine, if it have but the least hold on the wall, it makes use of it, and climbs higher and higher;
n1 vbz pp-f dt n1 pp-f dt n1, cs pn31 vhb cc-acp dt ds n1 p-acp dt n1, pn31 vvz n1 pp-f pn31, cc vvz av-jc cc jc;
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4909
So out of the least thing that drops from her Saviours mouth, she raiseth her faith higher:
So out of the least thing that drops from her Saviors Mouth, she Raiseth her faith higher:
av av pp-f dt ds n1 cst vvz p-acp po31 ng1 n1, pns31 vvz po31 n1 jc:
(22) sermon (DIV1)
519
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4910
so though we have this peace with God, yet oft ofttimes he with-holds the notification of it to us.
so though we have this peace with God, yet oft ofttimes he withholds the notification of it to us.
av cs pns12 vhb d n1 p-acp np1, av av av pns31 vvz dt n1 pp-f pn31 p-acp pno12.
(22) sermon (DIV1)
519
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4911
3. The last thing is to note the difference between the peace of a carnal and a spiritual man;
3. The last thing is to note the difference between the peace of a carnal and a spiritual man;
crd dt ord n1 vbz pc-acp vvi dt n1 p-acp dt n1 pp-f dt j cc dt j n1;
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4912
carnal peace is mixt with a great deal of presumption and pride;
carnal peace is mixed with a great deal of presumption and pride;
j n1 vbz vvn p-acp dt j n1 pp-f n1 cc n1;
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4913
but the more spiritual peace thou hast, the more thou art dejected in thy self, the more cast down ;
but the more spiritual peace thou hast, the more thou art dejected in thy self, the more cast down;
cc-acp dt av-dc j n1 pns21 vh2, dt av-dc pns21 vb2r vvn p-acp po21 n1, dt av-dc vvn a-acp;
(22) sermon (DIV1)
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4914
see it in Ezekiel, Ezek. 16.60, 61, 62, 63. I will establish with thee an everlasting Covenant;
see it in Ezekielem, Ezekiel 16.60, 61, 62, 63. I will establish with thee an everlasting Covenant;
vvb pn31 p-acp np1, np1 crd, crd, crd, crd pns11 vmb vvi p-acp pno21 dt j n1;
(22) sermon (DIV1)
520
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4915
then shalt thou remember thy wayes, and be ashamed when thou shalt receive thy sisters, thy elder,
then shalt thou Remember thy ways, and be ashamed when thou shalt receive thy Sisters, thy elder,
av vm2 pns21 vvi po21 n2, cc vbi j c-crq pns21 vm2 vvi po21 n2, po21 n-jn,
(22) sermon (DIV1)
520
Image 149
4916
and thy younger, and I will give them unto thee for daughters, but not by thy Covenant;
and thy younger, and I will give them unto thee for daughters, but not by thy Covenant;
cc po21 jc, cc pns11 vmb vvi pno32 p-acp pno21 p-acp n2, cc-acp xx p-acp po21 n1;
(22) sermon (DIV1)
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4917
and I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou mayst remember and be confounded,
and I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou Mayest Remember and be confounded,
cc pns11 vmb vvi po11 n1 p-acp pno21, cc pns21 vm2 vvi cst pns11 vbm dt n1, cst pns21 vm2 vvi cc vbi vvn,
(22) sermon (DIV1)
520
Image 149
4918
and never open thy mouth any more, because of thy shame, when I am pacified towards thee,
and never open thy Mouth any more, Because of thy shame, when I am pacified towards thee,
cc av-x vvb po21 n1 d dc, c-acp pp-f po21 n1, c-crq pns11 vbm vvn p-acp pno21,
(22) sermon (DIV1)
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4919
for all that thou hast done, saith the Lord ; when God is pacified, yet they hold down their heads, and are ashamed;
for all that thou hast done, Says the Lord; when God is pacified, yet they hold down their Heads, and Are ashamed;
c-acp d cst pns21 vh2 vdn, vvz dt n1; c-crq np1 vbz vvn, av pns32 vvb a-acp po32 n2, cc vbr j;
(22) sermon (DIV1)
520
Image 149
4920
when a man knoweth that God hath pardoned his sins, he is ashamed that he hath carried himself so wickedly against God, of whose mercy he hath now such experience;
when a man Knoweth that God hath pardoned his Sins, he is ashamed that he hath carried himself so wickedly against God, of whose mercy he hath now such experience;
c-crq dt n1 vvz cst np1 vhz vvn po31 n2, pns31 vbz j cst pns31 vhz vvn px31 av av-j p-acp np1, pp-f rg-crq n1 pns31 vhz av d n1;
(22) sermon (DIV1)
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4921
When God is pacified, a man remembers his former sinnes, and is confounded, as it is Ezek. 36.31.
When God is pacified, a man remembers his former Sins, and is confounded, as it is Ezekiel 36.31.
c-crq np1 vbz vvn, dt n1 vvz po31 j n2, cc vbz vvn, c-acp pn31 vbz np1 crd.
(22) sermon (DIV1)
520
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4922
Then shall you remember your own evil wayes, and your doings that were not good,
Then shall you Remember your own evil ways, and your doings that were not good,
av vmb pn22 vvi po22 d j-jn n2, cc po22 n2-vdg cst vbdr xx j,
(22) sermon (DIV1)
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4923
and shall loath your selves in your own sight for your iniquities, and for your abominations in that time when I am pacified toward you.
and shall loath your selves in your own sighed for your iniquities, and for your abominations in that time when I am pacified towards you.
cc vmb vvi po22 n2 p-acp po22 d n1 p-acp po22 n2, cc p-acp po22 n2 p-acp d n1 c-crq pns11 vbm vvn p-acp pn22.
(22) sermon (DIV1)
520
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4924
That which would work in a carnal man security and pride, (for he never thinks himself better then when there's peace within) will work in the the childe of God the Spirit of humiliation.
That which would work in a carnal man security and pride, (for he never thinks himself better then when there's peace within) will work in the the child of God the Spirit of humiliation.
cst r-crq vmd vvi p-acp dt j n1 n1 cc n1, (c-acp pns31 av-x vvz px31 jc cs c-crq pc-acp|vbz n1 p-acp) vmb vvi p-acp dt dt n1 pp-f np1 dt n1 pp-f n1.
(22) sermon (DIV1)
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4925
In the last Chapter of Job, God had manifested himself wonderfully to Job, and however before he had very sharp afflictions, his sufferings in soul were next to the sufferings of Christ.
In the last Chapter of Job, God had manifested himself wonderfully to Job, and however before he had very sharp afflictions, his sufferings in soul were next to the sufferings of christ.
p-acp dt ord n1 pp-f np1, np1 vhd vvn px31 av-j p-acp np1, cc c-acp c-acp pns31 vhd av j n2, po31 n2 p-acp n1 vbdr ord p-acp dt n2 pp-f np1.
(22) sermon (DIV1)
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4926
I believe never any man suffered so much as Job did, insomuch that the arrows of the Almighty stuck in him;
I believe never any man suffered so much as Job did, insomuch that the arrows of the Almighty stuck in him;
pns11 vvb av d n1 vvd av av-d c-acp n1 vdd, av d dt n2 pp-f dt j-jn vvn p-acp pno31;
(22) sermon (DIV1)
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4927
thou hast eaten up my flesh, &c. This was the case of Job, and he stood upon termes of justification;
thou hast eaten up my Flesh, etc. This was the case of Job, and he stood upon terms of justification;
pns21 vh2 vvn a-acp po11 n1, av d vbds dt n1 pp-f np1, cc pns31 vvd p-acp n2 pp-f n1;
(22) sermon (DIV1)
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4928
he w•sh't that God would dispute with him, that God would either be the Opponent or the Answerer.
he w•shed that God would dispute with him, that God would either be the Opponent or the Answerer.
pns31 vvd cst np1 vmd vvi p-acp pno31, cst np1 vmd d vbi dt n1 cc dt n1.
(22) sermon (DIV1)
520
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4929
If God would answer, he would oppose; or if God would oppose, he would answer.
If God would answer, he would oppose; or if God would oppose, he would answer.
cs np1 vmd vvi, pns31 vmd vvi; cc cs np1 vmd vvi, pns31 vmd vvi.
(22) sermon (DIV1)
520
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4930
God comes as he would have him, and Job is not at that point that he was before;
God comes as he would have him, and Job is not At that point that he was before;
np1 vvz c-acp pns31 vmd vhi pno31, cc np1 vbz xx p-acp d n1 cst pns31 vbds a-acp;
(22) sermon (DIV1)
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4931
when God draws nigh unto him, he saith, I have heard of thee by the hearing of the ear,
when God draws High unto him, he Says, I have herd of thee by the hearing of the ear,
c-crq np1 vvz av-j p-acp pno31, pns31 vvz, pns11 vhb vvn pp-f pno21 p-acp dt n-vvg pp-f dt n1,
(22) sermon (DIV1)
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4932
but now my eye seeth thee, Job 42.5. Well, this may make thee a proud man, and elevate thee;
but now my eye sees thee, Job 42.5. Well, this may make thee a proud man, and elevate thee;
cc-acp av po11 n1 vvz pno21, np1 crd. uh-av, d vmb vvi pno21 dt j n1, cc vvb pno21;
(22) sermon (DIV1)
520
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4933
no saith he, now I abhorre my self in dust and ashes.
not Says he, now I abhor my self in dust and Ashes.
xx vvz pns31, av pns11 vvb po11 n1 p-acp n1 cc n2.
(22) sermon (DIV1)
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4934
The nearer God draws unto us, and the more merciful he is unto us, by that light we the more discern our own abominations.
The nearer God draws unto us, and the more merciful he is unto us, by that Light we the more discern our own abominations.
dt jc n1 vvz p-acp pno12, cc dt av-dc j pns31 vbz p-acp pno12, p-acp d n1 pns12 dt av-dc vvi po12 d n2.
(22) sermon (DIV1)
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4935
That which would make another man proud, brings Job to the knowledge of his vilenesse; Therefore I abhor my self, and repent in dust and ashes.
That which would make Another man proud, brings Job to the knowledge of his vileness; Therefore I abhor my self, and Repent in dust and Ashes.
d r-crq vmd vvi j-jn n1 j, vvz n1 p-acp dt n1 pp-f po31 n1; av pns11 vvb po11 n1, cc vvi p-acp n1 cc n2.
(22) sermon (DIV1)
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4936
3. Now another thing is, Who is this peace-maker? This I shall but touch: We have peace with God:
3. Now Another thing is, Who is this peacemaker? This I shall but touch: We have peace with God:
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But how? through our Lord Jesus Christ; he is our peace-maker, and interposeth between his Fathers wrath and us, Ephes. 2.14. For he is our peace, who hath made both one, and hath broken down that partition wall between us ;
But how? through our Lord jesus christ; he is our peacemaker, and interposeth between his Father's wrath and us, Ephesians 2.14. For he is our peace, who hath made both one, and hath broken down that partition wall between us;
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we have not only peace with God through Christ, but Christ is the very peace ;
we have not only peace with God through christ, but christ is the very peace;
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not only the peace-maker, but the peace. There was a middle wall of partition between the Jews and the Gentiles, and between God and us; Christ breaks it down;
not only the peacemaker, but the peace. There was a middle wall of partition between the jews and the Gentiles, and between God and us; christ breaks it down;
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sinne shall no longer be a wall of partition. Having abolished in his flesh the enmity, even the Law of Commandments contained in Ordinances,
sin shall no longer be a wall of partition. Having abolished in his Flesh the enmity, even the Law of commandments contained in Ordinances,
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for to make himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the Crosse.
for to make himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the Cross.
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There was hatred between God and us. Christ hath crucified that hatred with the nails wherewith he was fastened to the Cross;
There was hatred between God and us. christ hath Crucified that hatred with the nails wherewith he was fastened to the Cross;
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he hath kill'd it by his crucifixion, and now enmity being slain, peace must needs be alive;
he hath killed it by his crucifixion, and now enmity being slave, peace must needs be alive;
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there is peace and reconciliation made. You are come (saith the Apostle) to the blood of sprinkling ;
there is peace and reconciliation made. You Are come (Says the Apostle) to the blood of sprinkling;
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whereas the blood of Abel cryed for vengeance against Cain the murtherer: This blood cries for peace, it out-cries all our sinnes; sin hath a voice;
whereas the blood of Abel cried for vengeance against Cain the murderer: This blood cries for peace, it Outcries all our Sins; since hath a voice;
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its said, The cry of Sodom and Gomorrah went up into the ears of the Lord ;
its said, The cry of Sodom and Gomorrah went up into the ears of the Lord;
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Every sinne thou committest hath a voice to cry, but the blood of Christ hath a shriller voice,
Every sin thou Committest hath a voice to cry, but the blood of christ hath a shriller voice,
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and out-cryes the cry of thy sins;
and Outcries the cry of thy Sins;
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it is so preheminent, it speaks for peace, and doth out cry the voice of our sinnes;
it is so preeminent, it speaks for peace, and does out cry the voice of our Sins;
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the high Priest was a a type of Christ, Numb. 16. He must have on his frontlet Holinesse to the Lord ;
the high Priest was a a type of christ, Numb. 16. He must have on his frontlet Holiness to the Lord;
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as one which bears the holy one of the Lord, standing in the person of Christ;
as one which bears the holy one of the Lord, standing in the person of christ;
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Moses saith (when there was wrath gone out from the Lord) unto Aaron, ver. 46. Take a censer and put fire therein from off the Altar,
Moses Says (when there was wrath gone out from the Lord) unto Aaron, ver. 46. Take a censer and put fire therein from off the Altar,
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4953
and put on incense, and go quickly unto the Congregation, and make an atonement for them,
and put on incense, and go quickly unto the Congregation, and make an atonement for them,
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for there is wrath gone out, the plague is begun ;
for there is wrath gone out, the plague is begun;
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So when the wrath is gone out, the High Priest comes and offers up himself a sweet incense acceptable unto God.
So when the wrath is gone out, the High Priest comes and offers up himself a sweet incense acceptable unto God.
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And Aaron took as Moses commanded, and came into the midst of the Congregation, and behold the plague was begun among the people,
And Aaron took as Moses commanded, and Come into the midst of the Congregation, and behold the plague was begun among the people,
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4957
and he put incense and made an atonement for the people.
and he put incense and made an atonement for the people.
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4958
When wrath is come out from the Almighty, and his Army is sent out for to destroy the Rebels,
When wrath is come out from the Almighty, and his Army is sent out for to destroy the Rebels,
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now our High Priest stands between the living and the dead, and offers up himself an oblation to Almighty God to make peace:
now our High Priest Stands between the living and the dead, and offers up himself an oblation to Almighty God to make peace:
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Look to the case of Balaam ; when the people had committed fornication, Phineas executed judgment; wherefore the Lord saith, Numb. 25.12.
Look to the case of balaam; when the people had committed fornication, Phinehas executed judgement; Wherefore the Lord Says, Numb. 25.12.
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4961
Phineas hath turned away my wrath from the people ▪ and if that one act of Phineas his zeal for the Lord in killing the Fornicators before the Congregation,
Phinehas hath turned away my wrath from the people ▪ and if that one act of Phinehas his zeal for the Lord in killing the Fornicators before the Congregation,
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if this, I say, appeased Gods wrath for the whole Congregation;
if this, I say, appeased God's wrath for the Whole Congregation;
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how much more doth our Phineas who hath fulfilled all righteousnesse, whom the zeal of Gods house had eaten up? he is nothing but zeal it self,
how much more does our Phinehas who hath fulfilled all righteousness, whom the zeal of God's house had eaten up? he is nothing but zeal it self,
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and all that he doth unto his father, is for our good.
and all that he does unto his father, is for our good.
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How much more shall Christ pacifie Gods wrath, who hath received the gash of Gods Sword upon his own body,
How much more shall christ pacify God's wrath, who hath received the gash of God's Sword upon his own body,
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4966
and would not have himself spared that he might do it? As Jonah was three dayes and three nights in the whales belly,
and would not have himself spared that he might do it? As Jonah was three days and three nights in the Whale's belly,
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so shall the Sonne of man be in the heart of the earth.
so shall the Son of man be in the heart of the earth.
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There is a mighty storme, and Jonah is cast out into the Sea, presently the storme ceaseth ;
There is a mighty storm, and Jonah is cast out into the Sea, presently the storm ceases;
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so Christ having suffered for us, there is peace, the storme is over. Now follows in the next place in the Text;
so christ having suffered for us, there is peace, the storm is over. Now follows in the next place in the Text;
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4970
By whom we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God.
By whom we have access by faith into this grace wherein we stand and rejoice in the hope of the glory of God.
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4971
These are the two priviledges that a justified man hath; he hath a gracious accesse unto God ;
These Are the two privileges that a justified man hath; he hath a gracious access unto God;
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Suppose he be in a fault, (as who is not?) if any man sinne, we have an Advocate with the Father Jesus Christ the righteous:
Suppose he be in a fault, (as who is not?) if any man sin, we have an Advocate with the Father jesus christ the righteous:
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These things have I written, (saith the Apostle) that you sinne not; but if any man sinne, we have an Advocate with the Father, &c. This is the state of a justified man;
These things have I written, (Says the Apostle) that you sin not; but if any man sin, we have an Advocate with the Father, etc. This is the state of a justified man;
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though he do by his •elapses provoke God, yet he is in the state of a subject;
though he do by his •elapses provoke God, yet he is in the state of a Subject;
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though he be a disobedient subject, yet a subject, not a forreiner as before; but now ye that were not a people, are become the people of the Lord.
though he be a disobedient Subject, yet a Subject, not a foreigner as before; but now you that were not a people, Are become the people of the Lord.
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A childe of God in the midst of rebellion, is sub misericordia ; as soon as he is in the state of grace, he is under Gods protection; he is no stranger;
A child of God in the midst of rebellion, is sub misericordia; as soon as he is in the state of grace, he is under God's protection; he is no stranger;
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though he hath his blood about his ears, and is in his rags, yet he may come to God;
though he hath his blood about his ears, and is in his rags, yet he may come to God;
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by Jesus Christ he may come boldly to the Throne of grace, that he may finde help in time of need: The Apostle in Ephes. 2.18. sets down twice the great priviledges Christians have;
by jesus christ he may come boldly to the Throne of grace, that he may find help in time of need: The Apostle in Ephesians 2.18. sets down twice the great privileges Christians have;
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for thorough him we both have an accesse by one Spirit unto the Father ; its Christ which makes the way:
for through him we both have an access by one Spirit unto the Father; its christ which makes the Way:
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4980
To have a friend at the Court is a great matter, especially when a man hath need of him; Christ is gone before us:
To have a friend At the Court is a great matter, especially when a man hath need of him; christ is gone before us:
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and he lives for ever to make intercession for us, and we need no other Mediator; thus he bespeaks his Father:
and he lives for ever to make Intercession for us, and we need no other Mediator; thus he bespeaks his Father:
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4982
Father, this is one of mine that I shed my blood for, one of those that thou gavest me, I beseech thee have pity upon him,
Father, this is one of mine that I shed my blood for, one of those that thou Gavest me, I beseech thee have pity upon him,
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and I beseech thee give him audience, Ephes. 3.12. By him, (i.
and I beseech thee give him audience, Ephesians 3.12. By him, (i.
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e.) through Christ, we have accesse by one Spirit unto the Father, in whom we have boldnesse by the faith of him, and access with confidence.
e.) through christ, we have access by one Spirit unto the Father, in whom we have boldness by the faith of him, and access with confidence.
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I go not now doubting unto God, I prefer my suit with boldnesse.
I go not now doubting unto God, I prefer my suit with boldness.
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Mark the Apostle St. James, If any man want wisdome, or any other thing, let him ask it of God that gives to all men liberally, and upbraideth not ;
Mark the Apostle Saint James, If any man want Wisdom, or any other thing, let him ask it of God that gives to all men liberally, and upbraideth not;
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it is otherwise with men, when one hath done a great man wrong, and comes to desire a favour at his hands, Oh Sir, saith he, Do you not remember how you used me at such a time,
it is otherwise with men, when one hath done a great man wrong, and comes to desire a favour At his hands, O Sir, Says he, Do you not Remember how you used me At such a time,
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or in such a place? That he is presently upbraided with, ' its cast in his dish;
or in such a place? That he is presently upbraided with, ' its cast in his dish;
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but it is not so with God, he gives liberally and upbraids no man ;
but it is not so with God, he gives liberally and upbraids no man;
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so there is a free and a bold accesse with faith and confidence, by whom we have boldnesse and accesse, let him not doubt or waver; that is a notable place;
so there is a free and a bold access with faith and confidence, by whom we have boldness and access, let him not doubt or waver; that is a notable place;
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here is bold accesse by faith unto God, and by that we may be assured of whatever we ask;
Here is bold access by faith unto God, and by that we may be assured of whatever we ask;
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if it be forgivenesse of sinnes, we may be sure they are forgiven; if we ask in faith we may be assured.
if it be forgiveness of Sins, we may be sure they Are forgiven; if we ask in faith we may be assured.
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4993
By the way take notice of the folly of the Papists, who think that a man can have no confidence or assurance that his sinnes are forgiven.
By the Way take notice of the folly of the Papists, who think that a man can have no confidence or assurance that his Sins Are forgiven.
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4994
This is our confidence that if we ask any thing according to his will he heareth us:
This is our confidence that if we ask any thing according to his will he hears us:
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Now is it not according to his will to ask forgivenesse of our sins? Doth not he injoine us to do it? Therefore what infidelity is it not to be assured of it? And what impudency is it in them to go about to cut off that which is the whole comfort of a Christian? The assurance of his salvation.
Now is it not according to his will to ask forgiveness of our Sins? Does not he enjoin us to do it? Therefore what infidelity is it not to be assured of it? And what impudence is it in them to go about to Cut off that which is the Whole Comfort of a Christian? The assurance of his salvation.
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4996
Thus it is indeed with those that have no feeling nor confidence, as those who are in hell think there is no heaven;
Thus it is indeed with those that have no feeling nor confidence, as those who Are in hell think there is no heaven;
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and they who teach such uncomfortable doctrine, can receive no comfort farther than the Priest giveth it them.
and they who teach such uncomfortable Doctrine, can receive no Comfort farther than the Priest gives it them.
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4998
Its true there is no true assurance but in the true Church, but there it may be found.
Its true there is no true assurance but in the true Church, but there it may be found.
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4999
And as I began with sowing in tears, so I would end with reaping in joy ;
And as I began with sowing in tears, so I would end with reaping in joy;
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5000
that is the next thing in the Text, for which I passe over the other part of it;
that is the next thing in the Text, for which I pass over the other part of it;
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5001
I begin with humiliation, but end with joy;
I begin with humiliation, but end with joy;
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5002
and not onely that joy which we shall have in the Kingdome of heaven, but on earth while we have these things but in hope and expectation.
and not only that joy which we shall have in the Kingdom of heaven, but on earth while we have these things but in hope and expectation.
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5003
A man that would reckon up his estate, doth not only value what he hath for the present,
A man that would reckon up his estate, does not only valve what he hath for the present,
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5004
but he reckons his reversions also;
but he reckons his reversions also;
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5005
what he shall have after such a time, what will come to him or his heirs:
what he shall have After such a time, what will come to him or his Heirs:
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5006
Gods children, they have a brave reversion, glory and honour, and a Kingdome: It is your Fathers good pleasure to give you a Kingdome;
God's children, they have a brave reversion, glory and honour, and a Kingdom: It is your Father's good pleasure to give you a Kingdom;
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5007
we are all the children of God, but it doth not appear what we shall be:
we Are all the children of God, but it does not appear what we shall be:
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5008
when he appears, we shall be like him, and appear as he is. He shall change our vile bodies and make them like his glorious body ;
when he appears, we shall be like him, and appear as he is. He shall change our vile bodies and make them like his glorious body;
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5009
we are here sonnes, but yet, but in a strange Country, no body knoweth what he is,
we Are Here Sons, but yet, but in a strange Country, no body Knoweth what he is,
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5010
and therefore he meets with many affronts.
and Therefore he meets with many affronts.
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5011
The King when he was in France, went for an attendant on the Duke, and is he troubled at it? No, he knew that the world knew it not;
The King when he was in France, went for an attendant on the Duke, and is he troubled At it? No, he knew that the world knew it not;
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5012
they knew not what he was, and therefore he is not troubled at it.
they knew not what he was, and Therefore he is not troubled At it.
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5013
So is it with the children of God, but when they shall appear, they shall be advanced, and their enemies ashamed.
So is it with the children of God, but when they shall appear, they shall be advanced, and their enemies ashamed.
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5014
By the way, let not the people of God be discouraged, by the taunts, jeers and reproaches of wicked men;
By the Way, let not the people of God be discouraged, by the taunts, jeers and Reproaches of wicked men;
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5015
they know not what you are, and therefore make light of you, as they did of Christ himself.
they know not what you Are, and Therefore make Light of you, as they did of christ himself.
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5016
Well, besides what we have in reversion, the very hope we have of it works wonderful joy in the heart of a Christian:
Well, beside what we have in reversion, the very hope we have of it works wondered joy in the heart of a Christian:
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5017
David did not live to see the glory of Solomons Temple, but he made provision for it,
David did not live to see the glory of Solomons Temple, but he made provision for it,
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5018
and cast the model of it, and he took much delight in the contemplation of what it would be.
and cast the model of it, and he took much delight in the contemplation of what it would be.
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5019
The consideration of these hopes makes my flesh rest in hope, and my heart rejoyce, Psal. 16. The consideration of the resurrection made Davids heart rejoyce:
The consideration of these hope's makes my Flesh rest in hope, and my heart rejoice, Psalm 16. The consideration of the resurrection made Davids heart rejoice:
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5020
The consideration of that which is to come, should bring abundance of joy unto a Christian, these are strange things, not like the joy of a natural man;
The consideration of that which is to come, should bring abundance of joy unto a Christian, these Are strange things, not like the joy of a natural man;
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5021
for his heart is sad in the midst of laughter ; but these rejoyce with a joy unspeakable, and full of glory.
for his heart is sad in the midst of laughter; but these rejoice with a joy unspeakable, and full of glory.
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5022
Here are some sparks, some beginnings of the glory of heaven, and of that great joy which we shall have hereafter;
Here Are Some sparks, Some beginnings of the glory of heaven, and of that great joy which we shall have hereafter;
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5023
but I cannot speak of these things in an houre. But forasmuch as the Divel transforms himself into an Angel of light;
but I cannot speak of these things in an hour. But forasmuch as the devil transforms himself into an Angel of Light;
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5024
there is no work of Gods Spirit in the hearts of his children, but Satan like an Ape labours to imitate in the hearts of wicked men, to make them secure;
there is no work of God's Spirit in the hearts of his children, but Satan like an Ape labours to imitate in the hearts of wicked men, to make them secure;
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5025
we must know that there are joys in some who are not regenerate. They that received the Word on the Rock, received it with joy ;
we must know that there Are Joys in Some who Are not regenerate. They that received the Word on the Rock, received it with joy;
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5026
the Word if it be apprehended, and hath but the least footing, brings joy with it.
the Word if it be apprehended, and hath but the least footing, brings joy with it.
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5027
But now to know how I may get this joy, how comfortable a thing is it to have such a comfort on earth,
But now to know how I may get this joy, how comfortable a thing is it to have such a Comfort on earth,
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5028
as to know that I have this true joy!
as to know that I have this true joy!
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5029
and to be able to distinguish this joy from the joy, from the flashes, those fleeting joys of the wicked, which are but as the crackling of thornes under a pot ;
and to be able to distinguish this joy from the joy, from the flashes, those fleeting Joys of the wicked, which Are but as the crackling of thorns under a pot;
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5030
for theirs is but as a blaze that suddenly goeth out.
for theirs is but as a blaze that suddenly Goes out.
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5031
Now if thou wouldst know thy joy aright, and whether it differ from that counterfeit joy which flesh and blood, and the Divel suggests;
Now if thou Wouldst know thy joy aright, and whither it differ from that counterfeit joy which Flesh and blood, and the devil suggests;
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5032
Look to the things that go before, and produce this joy.
Look to the things that go before, and produce this joy.
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5033
1. The first thing that goeth before true joy, and produceth it, is an opening unto Christ when he knocks at the door of thy heart.
1. The First thing that Goes before true joy, and Produceth it, is an opening unto christ when he knocks At the door of thy heart.
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As in that famous place, in Rev. 3.20. Behold I stand at the door and knock;
As in that famous place, in Rev. 3.20. Behold I stand At the door and knock;
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5035
If any man hear my voice and open the door, I will come in to him,
If any man hear my voice and open the door, I will come in to him,
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5036
and sup with him, and he with me. There is if thou open, a sweet and familiar communication between Christ and thee;
and sup with him, and he with me. There is if thou open, a sweet and familiar communication between christ and thee;
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5037
he communicates himself at dinner and supper. A man comes not melancholy to meals; Christ will come and make merry with thee, he will sup with thee familiarly.
he communicates himself At dinner and supper. A man comes not melancholy to meals; christ will come and make merry with thee, he will sup with thee familiarly.
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5038
But how is it with thee? Hath Christ knocked, and thou hast given him a slievelesse answer,
But how is it with thee? Hath christ knocked, and thou hast given him a slievelesse answer,
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5039
and hast thou joy? it is a false joy.
and hast thou joy? it is a false joy.
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5040
But when Christ knocks at the door of thy heart, there must be an opening the door on thy part,
But when christ knocks At the door of thy heart, there must be an opening the door on thy part,
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5041
when he knocks by his Word and Spirit:
when he knocks by his Word and Spirit:
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5042
And dost thou give such an answer as the Spouse in the Canticles, Cant. 5. I am come into my Garden, my Sister, my Spouse, I have gathered my myrrhe with my spice, I have eaten my honey-combe with my honey :
And dost thou give such an answer as the Spouse in the Canticles, Cant 5. I am come into my Garden, my Sister, my Spouse, I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey:
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Now Christ coming to Supper knocks at the door, and would bring in a great deal of joy:
Now christ coming to Supper knocks At the door, and would bring in a great deal of joy:
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5044
I sleep, saith the Spouse, but my heart waketh; it is the voice of my well-beloved that knocketh, saying, Open to me my Sister, my Love, my Dove, my Undefiled :
I sleep, Says the Spouse, but my heart waketh; it is the voice of my well-beloved that knocketh, saying, Open to me my Sister, my Love, my Dove, my Undefiled:
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5045
when God comes and wooes us, and desires to communicate himself unto us, and desires us to put off our cloaths, dost thou look for comfort if thou openest not? At last I opened to my Beloved ;
when God comes and Woes us, and Desires to communicate himself unto us, and Desires us to put off our clothes, dost thou look for Comfort if thou openest not? At last I opened to my beloved;
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ver. 6. But he had with-drawn himself, and was gone, my soul failed when he spake;
for. 6. But he had withdrawn himself, and was gone, my soul failed when he spoke;
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5047
I sought him, but I could not finde him, I called him, but he gave me no answer:
I sought him, but I could not find him, I called him, but he gave me no answer:
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5048
When thou givest not Christ entertainment when he comes, thou mayst seek and not meet with him.
When thou givest not christ entertainment when he comes, thou Mayest seek and not meet with him.
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It is observed that the Keepers of the Wall are the greatest strikers:
It is observed that the Keepers of the Wall Are the greatest strikers:
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Those whom God hath set to be Watchmen, instead of comforting they smite, ver. 7. The Watchmen that went about the City, they found me, they smote me, they wounded me, they took away my vaile from me ;
Those whom God hath Set to be Watchmen, instead of comforting they smite, ver. 7. The Watchmen that went about the city, they found me, they smote me, they wounded me, they took away my veil from me;
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she gets raps from them who should protect her, because she did not entertain Christ; if thou findest any comfort after Christ hath knock't, and thou hast opened unto him,
she gets raps from them who should Pact her, Because she did not entertain christ; if thou Findest any Comfort After christ hath knocked, and thou hast opened unto him,
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5052
then it is true joy, and thou mayst make much of it. 2. If it be true joy, there goeth faith before it;
then it is true joy, and thou Mayest make much of it. 2. If it be true joy, there Goes faith before it;
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for being justified by faith we have peace with God through our Lord Jesus Christ :
for being justified by faith we have peace with God through our Lord jesus christ:
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So that the exercising of the acts of faith, is a spiritual means to raise comforts in our souls;
So that the exercising of the acts of faith, is a spiritual means to raise comforts in our Souls;
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John 6. I had need to speak of this, for there is want of the exercises of faith;
John 6. I had need to speak of this, for there is want of the exercises of faith;
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is it enough think you to have faith once exercised? He that eateth my flesh,
is it enough think you to have faith once exercised? He that Eateth my Flesh,
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5057
and drinketh my blood, dwelleth in me, and I in him : It is not enough to eat once a year.
and Drinketh my blood, dwells in me, and I in him: It is not enough to eat once a year.
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5058
A man will not be in good liking that eats but once a year, but a man must eat once a day at least.
A man will not be in good liking that eats but once a year, but a man must eat once a day At least.
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A Christian should feed on Christ every day, make him his ordinary food, renewing every day the acts of his faith, receive Christ crucified by faith every day.
A Christian should feed on christ every day, make him his ordinary food, renewing every day the acts of his faith, receive christ Crucified by faith every day.
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If a Christian would consider that God offers Christ unto him every day, and thou renewest thy faith,
If a Christian would Consider that God offers christ unto him every day, and thou renewest thy faith,
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and claspest him every day, it would be a special way whereby joy should be raised in the soul. Its said in Rom. 15.13. We rejoyce in the hope of the glory of God;
and claspest him every day, it would be a special Way whereby joy should be raised in the soul. Its said in Rom. 15.13. We rejoice in the hope of the glory of God;
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Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost.
Now the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost.
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Thus when thou hast exercised the acts of faith in believing, and then upon that rejoycest,
Thus when thou hast exercised the acts of faith in believing, and then upon that Rejoicest,
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then its seasonable and true joy, and not the counterfeit joy of the wicked;
then its seasonable and true joy, and not the counterfeit joy of the wicked;
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when it arises and springs from believing, when that procureth it, it likewise distinguishes it from all false joys.
when it arises and springs from believing, when that procureth it, it likewise Distinguishes it from all false Joys.
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The Apostle tells us, Phil. 1.24. Having this confidence I know that I shall abide and continue with you all, for your furtherance and joy of faith.
The Apostle tells us, Philip 1.24. Having this confidence I know that I shall abide and continue with you all, for your furtherance and joy of faith.
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It is called the joy of faith, because it springs from that principle of rejoycing, from the mother grace, that your rejoycing may be the more abundant.
It is called the joy of faith, Because it springs from that principle of rejoicing, from the mother grace, that your rejoicing may be the more abundant.
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The preaching of the Word whereby faith is wrought, brings abundance of joy; That place of St. Peter is remarkable, 1 Pet. 1.8. Whom having not seen, ye love, in whom though now you see him not, yet believing ye rejoyce with joy unspeakable and full of glory ;
The preaching of the Word whereby faith is wrought, brings abundance of joy; That place of Saint Peter is remarkable, 1 Pet. 1.8. Whom having not seen, you love, in whom though now you see him not, yet believing you rejoice with joy unspeakable and full of glory;
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yet believing, that is, yet exercising the acts of faith, which we too much neglect.
yet believing, that is, yet exercising the acts of faith, which we too much neglect.
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If we did exercise these acts every day, we should have our Charter of joy renewed every day; yet believing, ye rejoyce.
If we did exercise these acts every day, we should have our Charter of joy renewed every day; yet believing, you rejoice.
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3. Pray and be thankful; praise and thanksgiving are those fruits which fulfill all our joy ;
3. Pray and be thankful; praise and thanksgiving Are those fruits which fulfil all our joy;
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when thou prayest, thou conversest with God, thou speakest with him face to face, as Moses did.
when thou Prayest, thou conversest with God, thou Speakest with him face to face, as Moses did.
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He who can pray spiritually, and pray hard unto God, as Moses face shined when he talked with God, so will thy soul thrive, praying hard, and being thankful;
He who can pray spiritually, and pray hard unto God, as Moses face shined when he talked with God, so will thy soul thrive, praying hard, and being thankful;
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there is no greater means then this to get this joy, Psal. 37.1. Rejoyce in the Lord O ye righteous, for praise is comely for the upright.
there is no greater means then this to get this joy, Psalm 37.1. Rejoice in the Lord Oh you righteous, for praise is comely for the upright.
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Upon this hangs all our comfort; praise alwayes brings rejoycing; the one begets the other. In Isaiah, The comfort there that Gods children receive, is the changing of rayment;
Upon this hangs all our Comfort; praise always brings rejoicing; the one begets the other. In Isaiah, The Comfort there that God's children receive, is the changing of raiment;
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Christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion, to give to them beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heaviness.
christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion, to give to them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness.
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The ground of praise is joy; one follows the other: Observe, God will give us the oyle of joy;
The ground of praise is joy; one follows the other: Observe, God will give us the oil of joy;
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Christ was anointed with this oyle above his fellows ; Christ hath fulnesse of joy;
christ was anointed with this oil above his Fellows; christ hath fullness of joy;
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this oyle doth not come on his Priesthood alone, but it trickles down unto the lowermost hemme of his garment.
this oil does not come on his Priesthood alone, but it trickles down unto the lowermost hem of his garment.
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I will adde in the last place, when a man considers the great things which are given to him by God,
I will add in the last place, when a man considers the great things which Are given to him by God,
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and what an estate we get by Christ. I have forgivenesse of sins; and blessed is the man whose sinnes are forgiven :
and what an estate we get by christ. I have forgiveness of Sins; and blessed is the man whose Sins Are forgiven:
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Christs blood is wine, and my name is written in the book of life. Do not rejoyce (saith our Saviour) because the Divels are subject unto you;
Christ blood is wine, and my name is written in the book of life. Do not rejoice (Says our Saviour) Because the Devils Are Subject unto you;
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but because your names are written in the book of life :
but Because your names Are written in the book of life:
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When I consider that I am not in the black Roll, and it is my faith which strengthens me, which makes me reckon Christ my chiefest wealth;
When I Consider that I am not in the black Roll, and it is my faith which strengthens me, which makes me reckon christ my chiefest wealth;
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this makes me rejoyce in mine inheritance ▪ and in hope of the glory of God:
this makes me rejoice in mine inheritance ▪ and in hope of the glory of God:
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When I consider the great reward in the world to come, this is a great cause of rejoycing;
When I Consider the great reward in the world to come, this is a great cause of rejoicing;
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and therefore Gods children long for the coming of Christ; it is made, Tit. 2.13. a mark of those that shall be saved:
and Therefore God's children long for the coming of christ; it is made, Tit. 2.13. a mark of those that shall be saved:
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That they long for the appearance of Jesus Christ, looking for, and hastning unto the blessed hope,
That they long for the appearance of jesus christ, looking for, and hastening unto the blessed hope,
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and the glorious appearing of the great God, and our Saviour Jesus Christ. And in 2 Pet. 3.12. Looking for, and hastning unto the coming of the day of God: A longing expectation;
and the glorious appearing of the great God, and our Saviour jesus christ. And in 2 Pet. 3.12. Looking for, and hastening unto the coming of the day of God: A longing expectation;
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not only they, but we also that have the first fruits of the Spirit, groan and long for the coming of it;
not only they, but we also that have the First fruits of the Spirit, groan and long for the coming of it;
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and therefore the last breath of the Scripture is breathed in this, Rev. 22.20. He that testifyeth these things, saith, Surely I come quickly, Amen, even so be it, come Lord Jesus ;
and Therefore the last breath of the Scripture is breathed in this, Rev. 22.20. He that Testifieth these things, Says, Surely I come quickly, Amen, even so be it, come Lord jesus;
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there is a sweet Allegory to expresse this in Cant. ult. 14. make haste my beloved, and be like the Hinde, and like the Roe;
there is a sweet Allegory to express this in Cant ult. 14. make haste my Beloved, and be like the Hind, and like the Roe;
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Come Lord Jesus, come quickly, and come as the Hinde, and as the Roe, and as a Hart upon the Mountaine of spices ;
Come Lord jesus, come quickly, and come as the Hind, and as the Roe, and as a Heart upon the Mountain of spices;
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Make hast and come quickly be swift and do not tarry, and in a better place I cannot end. FINIS.
Make haste and come quickly be swift and do not tarry, and in a better place I cannot end. FINIS.
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