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The Malignants Plot. OR, The Conspiracy of the Wicked against the Just. PSAL. 35. part 11. th verse.
The Malignants Plot. OR, The conspiracy of the Wicked against the Just. PSALM 35. part 11. that verse.
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They layd to my Charge things that I knew not.
They laid to my Charge things that I knew not.
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THis Psalme was a Psalme of David whom though hee were a man according to Gods owne heart and walked close with God;
THis Psalm was a Psalm of David whom though he were a man according to God's own heart and walked close with God;
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yet hee was a man of much troubles in this life and oft in great dangers;
yet he was a man of much Troubles in this life and oft in great dangers;
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and as Gods providence doth not free his People from trouble but preserves them in all their troubles;
and as God's providence does not free his People from trouble but preserves them in all their Troubles;
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so did God preserve this servant of his in the midst of all his troubles; and as God will be sought for that which he promiseth unto his people;
so did God preserve this servant of his in the midst of all his Troubles; and as God will be sought for that which he promises unto his people;
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so the Prophet David doth not in his trouble sit still and neglect the use of the meanes, saying, GOD hath promised deliverance and hee will deliver whether I use the meanes or no;
so the Prophet David does not in his trouble fit still and neglect the use of the means, saying, GOD hath promised deliverance and he will deliver whither I use the means or no;
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but the Prophet uses the meanes, hee seekes unto God in his troubles;
but the Prophet uses the means, he seeks unto God in his Troubles;
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the Prophet was in great straites at this time when he put up this Prayer unto God, exprest in this Psalme, by reason of Saul and all that tooke part with him, did furiously persecute David, digging Pits and laying snares for him without a cause;
the Prophet was in great straits At this time when he put up this Prayer unto God, expressed in this Psalm, by reason of Saul and all that took part with him, did furiously persecute David, digging Pits and laying snares for him without a cause;
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and the Prophet in this Psalme makes his cause knowne to God intreating the Lord to plead his Cause and let his enemies fall into the Pit they digged for him.
and the Prophet in this Psalm makes his cause known to God entreating the Lord to plead his Cause and let his enemies fallen into the Pit they dug for him.
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And the Prophet in making his mone to God, complaines to God of their Cruelty in seeking his woe by bearing false witnesse against him,
And the Prophet in making his moan to God, complains to God of their Cruelty in seeking his woe by bearing false witness against him,
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as doth appeare in the Text, False witnesses did rise up against mee they layd to my charge thinge that J knew not.
as does appear in the Text, False Witnesses did rise up against me they laid to my charge thing that J knew not.
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Whether we read the words, They asked of mee things I knew not; or according to the translation, They layd to my charge, it beares all one sence,
Whither we read the words, They asked of me things I knew not; or according to the Translation, They laid to my charge, it bears all one sense,
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and therefore I intend not to spend time about that but hasten to the matter — The words beare this sence, Davids enemies did out of cruelty and malice against him intending him mischiefe, charge him with such things as hee never did, things that he was cleare of;
and Therefore I intend not to spend time about that but hasten to the matter — The words bear this sense, Davids enemies did out of cruelty and malice against him intending him mischief, charge him with such things as he never did, things that he was clear of;
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the words then holding forth a Crime charged upon the Prophet they afford these Considerations;
the words then holding forth a Crime charged upon the Prophet they afford these Considerations;
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First, the person charged with the Crime, David. Secondly, the persons charging him, Cruell witnesses, false witnesses.
First, the person charged with the Crime, David. Secondly, the Persons charging him, Cruel Witnesses, false Witnesses.
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Thirdly, the Crime, though it is not specified what things in particular but in generall, things which imply severall though such things as they thought to have prevailed with against David. Fourthly, Davids innocency, things that I knew not.
Thirdly, the Crime, though it is not specified what things in particular but in general, things which imply several though such things as they Thought to have prevailed with against David. Fourthly, Davids innocency, things that I knew not.
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My Doctrine I intend to insist upon from the words for the present, is this;
My Doctrine I intend to insist upon from the words for the present, is this;
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Doct. That it is many times the portion of the godly in this life to have such Crimes layd to their charge by their Enemies as they are cleere of.
Doct. That it is many times the portion of the godly in this life to have such Crimes laid to their charge by their Enemies as they Are clear of.
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My method in handling of the Doctrine, God assisting, shall be this. First, to prove the truth of the Doctrine by Scripture.
My method in handling of the Doctrine, God assisting, shall be this. First, to prove the truth of the Doctrine by Scripture.
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Secondly, to shew you the grounds from whence it arises. Thirdly, why God doth permit it; and fourthly, make application.
Secondly, to show you the grounds from whence it arises. Thirdly, why God does permit it; and fourthly, make application.
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The truth of the Doctrine you see plaine in the Text, and as in the text so the Prophet hath many expressions to this purpose in the Psalmes, see Psal. 41. Fifthly, my enemies speake evill of mee, saying, When shall be dye and his name perish, Davids enemies were so bitter against him, that they spake evill of him with the tongue,
The truth of the Doctrine you see plain in the Text, and as in the text so the Prophet hath many expressions to this purpose in the Psalms, see Psalm 41. Fifthly, my enemies speak evil of me, saying, When shall be die and his name perish, Davids enemies were so bitter against him, that they spoke evil of him with the tongue,
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and nothing would satisfie them but his life; when shall hee dye end his name perish.
and nothing would satisfy them but his life; when shall he die end his name perish.
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Ʋers. 6. If hee come to speake with me he flatters but in his heart, he heapoth Iniquity,
Ʋers. 6. If he come to speak with me he flatters but in his heart, he heapoth Iniquity,
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and when he comes abroad hee tells it forth;
and when he comes abroad he tells it forth;
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when they come to the Prophet, then they flatter as if they would comfort him and bemono his Condition;
when they come to the Prophet, then they flatter as if they would Comfort him and bemono his Condition;
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but hated him in the heart, and looke what they in their hearts did imagine of the Prophet that they tell abroad for truth; so see Psal. 109.3. They compassed mee about, saith the Prophet, with words of hatred, and fought against me without a Cause, what words were these living words as appeare, vers. 2. There was malice in the heart and it vented at the Tongue;
but hated him in the heart, and look what they in their hearts did imagine of the Prophet that they tell abroad for truth; so see Psalm 109.3. They compassed me about, Says the Prophet, with words of hatred, and fought against me without a Cause, what words were these living words as appear, vers. 2. There was malice in the heart and it vented At the Tongue;
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when their is malice in the heart of a Man or Woman, then they plot which way to make their neighbour odious, though without cause;
when their is malice in the heart of a Man or Woman, then they plot which Way to make their neighbour odious, though without cause;
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And as this was Davids Portion, so it was Jobs also when his three Friends came to comfort him, in stead of Comforting of him, they Iudge him and Charge him of that which hee was cleare of, as Iob 22.5.
And as this was Davids Portion, so it was Jobs also when his three Friends Come to Comfort him, in stead of Comforting of him, they Judge him and Charge him of that which he was clear of, as Job 22.5.
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Is not thine Iniquity great, say they, as if they should have said, Thou are a great sinner and now God hath met with thee, it is thy Sinne have brought this upon thee and now God layes open thy hypocrisie,
Is not thine Iniquity great, say they, as if they should have said, Thou Are a great sinner and now God hath met with thee, it is thy Sin have brought this upon thee and now God lays open thy hypocrisy,
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But they Charged him falsly, for God did it to him; and as it was Iobs Portion, so Ieremiah goes not Scot-free, so Ierem. 18.18.
But they Charged him falsely, for God did it to him; and as it was Jobs Portion, so Jeremiah Goes not Scot free, so Jeremiah 18.18.
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Then they sayd, come let us imagine some device against Jeremiah. The Lord by the Prophet prefigures the ruine of the People, under the parable of the Potters broken vessell;
Then they said, come let us imagine Some device against Jeremiah. The Lord by the Prophet prefigures the ruin of the People, under the parable of the Potters broken vessel;
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and the Lord threatens to depopulate them, and to take away his Ordinances from them, if they did persist in doing evill in his sight;
and the Lord threatens to depopulate them, and to take away his Ordinances from them, if they did persist in doing evil in his sighed;
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They were so miraged against the Prophet for this, that they are resolved they will bee reveaged on him;
They were so miraged against the Prophet for this, that they Are resolved they will be reveaged on him;
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then sayd they, Come let us imagine some device against Jeremiah, for the law shall not perish from the Priest,
then said they, Come let us imagine Some device against Jeremiah, for the law shall not perish from the Priest,
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nor counsell from the Wise, nor the Word from the Prophet, Come let us smite him with the tongue,
nor counsel from the Wise, nor the Word from the Prophet, Come let us smite him with the tongue,
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and let us not give heed unto any of his words;
and let us not give heed unto any of his words;
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as if they should have said, What does hee threaten us, Come we will make him as bad as wee are, let us slander him, let us falsly accuse him, wee are men of credit,
as if they should have said, What does he threaten us, Come we will make him as bad as we Are, let us slander him, let us falsely accuse him, we Are men of credit,
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and shall be beleeved whatsoever we say of him, let us smite him with the Tongue,
and shall be believed whatsoever we say of him, let us smite him with the Tongue,
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and what followed you may find in Chapter the 20th.
and what followed you may find in Chapter the 20th.
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And it hath not onely been the Saints portion to have such things layd to their Charge as they are cleare of;
And it hath not only been the Saints portion to have such things laid to their Charge as they Are clear of;
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but it befell our Saviour Christ when hee was here upon earth, in Matth 8. in verse 3. He was called a Blasphemer in verse 11. He was called a friend of Publicans and Sinners,
but it befell our Saviour christ when he was Here upon earth, in Matthew 8. in verse 3. He was called a Blasphemer in verse 11. He was called a friend of Publicans and Sinners,
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and in verse 34. Hee was called a Conjurer;
and in verse 34. He was called a Conjurer;
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and if the head doe not escape what can the members goe free, no the Disciple saith CHRIST is not above his Master, did they not call Iohn Baptist a Divell, Math. 11.18. I pray see what the Apostle saith, 2 Cor. 6.8.
and if the head do not escape what can the members go free, no the Disciple Says CHRIST is not above his Master, did they not call John Baptist a devil, Math. 11.18. I pray see what the Apostle Says, 2 Cor. 6.8.
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Wee saith the Apostle approve our selves to be the Ministers of Iesus Christ by honour and dishonour, by euill report and good report, as deceivers and yet true;
we Says the Apostle approve our selves to be the Ministers of Iesus christ by honour and dishonour, by evil report and good report, as deceivers and yet true;
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in patiently bearing bad report as well as good report, which shew it is the portion of the godly Ministers as well as People to undergoe bad report as well as good, you see the truth of the Doctrine is cleare to mee in the next place to shew you from what grounds this arise, that the Enemies of the godly should Charge them with things they are cleare of.
in patiently bearing bad report as well as good report, which show it is the portion of the godly Ministers as well as People to undergo bad report as well as good, you see the truth of the Doctrine is clear to me in the next place to show you from what grounds this arise, that the Enemies of the godly should Charge them with things they Are clear of.
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1. Reason. It arises from the godly mans avoyding the way of the Wicked;
1. Reason. It arises from the godly men avoiding the Way of the Wicked;
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because others are not as bad as themselves and walke in the same way of Iniquity, that they themselves doe walke in,
Because Others Are not as bad as themselves and walk in the same Way of Iniquity, that they themselves do walk in,
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therefore they are offended at them; this you may see 1 Pet. 4.4. They thinke it strange saith the Apostle, that yee manne not with them to the same excesse of Riot;
Therefore they Are offended At them; this you may see 1 Pet. 4.4. They think it strange Says the Apostle, that ye man not with them to the same excess of Riot;
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therefore speake they evill of you, that is the ground from whence it ariset;
Therefore speak they evil of you, that is the ground from whence it ariset;
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it is a wonder to them, they thinke it strange, as if they should say, What shall none be saved but such as pray,
it is a wonder to them, they think it strange, as if they should say, What shall none be saved but such as pray,
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and read and run after Sermons, and are so exact in their lives as such and such are;
and read and run After Sermons, and Are so exact in their lives as such and such Are;
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What not allow us now and then to sweare an Oath, now and then to tell a lye,
What not allow us now and then to swear an Oath, now and then to tell a lie,
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now and then to be Drunke, now and then to play the good fellow; nay are they so stricke wee will smite them with the Tongue;
now and then to be Drunk, now and then to play the good fellow; nay Are they so stricke we will smite them with the Tongue;
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wee are resolved we will make them more odious then they make us; and the ground of it is, because they have the way of a godly man.
we Are resolved we will make them more odious then they make us; and the ground of it is, Because they have the Way of a godly man.
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The Prophet Davids expression is, They that reward mee evill for good are my Adversaries; because I follow goodnesse, Psal. 38.20. That it the ground whence it arises, because I follow goodnesse the wicked doth not so much hate the sinne that they see in a godly man;
The Prophet Davids expression is, They that reward me evil for good Are my Adversaries; Because I follow Goodness, Psalm 38.20. That it the ground whence it arises, Because I follow Goodness the wicked does not so much hate the sin that they see in a godly man;
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for they will approve of the same sinne in their Companions;
for they will approve of the same sin in their Sodales;
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but they are glad if they see any misdemeanour in a child of God that they might reproach them,
but they Are glad if they see any misdemeanour in a child of God that they might reproach them,
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because they labour after that which it good.
Because they labour After that which it good.
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And hence it comes to passe, if they see no just cause why they should reproach a child of God, that they will invent something against them;
And hence it comes to pass, if they see no just cause why they should reproach a child of God, that they will invent something against them;
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their hearts are so bitter against that of God that they see in them. A second ground from whence it arises, it the Hipocrifie in the heart;
their hearts Are so bitter against that of God that they see in them. A second ground from whence it arises, it the Hipocrifie in the heart;
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there is so much hypocrisie in the hearts of men and women, that they thinke all is well with themselves, they have no need of Repentance of Reformation of life, they are good Men and Women,
there is so much hypocrisy in the hearts of men and women, that they think all is well with themselves, they have no need of Repentance of Reformation of life, they Are good Men and Women,
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and have hearts as good as the best; like the Pharises, justifie themselves before men, Luke 16.15. but they are soone ready to judge others, to be very wicked and in a bad case;
and have hearts as good as the best; like the Pharisees, justify themselves before men, Lycia 16.15. but they Are soon ready to judge Others, to be very wicked and in a bad case;
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The ground of their judgeing and condemning of others is the hypocrifie, in their hearts they judge not themselves;
The ground of their judging and condemning of Others is the hypocrify, in their hearts they judge not themselves;
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the Pharisee had a good opinion of themselves, and therefore condemned Christ and his Apostles;
the Pharisee had a good opinion of themselves, and Therefore condemned christ and his Apostles;
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this is the Reason why people many times spic a fault in another, it may be where none is,
this is the Reason why people many times spic a fault in Another, it may be where none is,
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because they cannot spie out their owne, as our Saviour Christ saith, Mat. 7.11.
Because they cannot spy out their own, as our Saviour christ Says, Mathew 7.11.
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Why seest thou a moate in thy brothers eye and perceivest not a beame in thy owne;
Why See thou a moat in thy Brother's eye and perceivest not a beam in thy own;
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for truly if people would search at home, they would not be so ready to condemne others and justifie themselves.
for truly if people would search At home, they would not be so ready to condemn Others and justify themselves.
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A third ground from whence it arises, is the malice and envie in the hearts of people against the godly,
A third ground from whence it arises, is the malice and envy in the hearts of people against the godly,
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if envie be in the hearts of men, unlesse God qualifie them with grace it will vent out;
if envy be in the hearts of men, unless God qualify them with grace it will vent out;
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Saul envied David, and see what plotting there was against him, how was David hunted up and downe from place to place;
Saul envied David, and see what plotting there was against him, how was David hunted up and down from place to place;
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the Pharisces envied Christ, and see how it breaks out into action, how did they reproach him,
the Pharisees envied christ, and see how it breaks out into actium, how did they reproach him,
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and how oft did they seeke occasion against him;
and how oft did they seek occasion against him;
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the Devill after he was fallen did envie mans happinesse, and never left tempting till he had destroyed the whole race of Mankind;
the devil After he was fallen did envy men happiness, and never left tempting till he had destroyed the Whole raze of Mankind;
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the envious man is not satisfied, unlesse he see his neighbour fall, the Iewes envied the Prophet, Ier. 18.18. and they say, Come let us smite him with the tongue;
the envious man is not satisfied, unless he see his neighbour fallen, the Iewes envied the Prophet, Jeremiah 18.18. and they say, Come let us smite him with the tongue;
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hence it comes to passe, if the Minister of the word touch the Conscience of a naturall man,
hence it comes to pass, if the Minister of the word touch the Conscience of a natural man,
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and touch where it is galled a little, the envie in the mans heart will breake out one way or other.
and touch where it is galled a little, the envy in the men heart will break out one Way or other.
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A fourth ground from whence it arises, is their judging of the godly to be as bad as themselves, there is many in the world like the Devill, measures every bodies corne by their owne bushell.
A fourth ground from whence it arises, is their judging of the godly to be as bad as themselves, there is many in the world like the devil, measures every bodies corn by their own bushel.
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You may remember in the first of Iob, when the Lord said unto Satan, hast thou not considered my servant Iob, there is none like him on the earth, a just and upright man, one that feareth God and escheweth evill; sayes Satan:
You may Remember in the First of Job, when the Lord said unto Satan, hast thou not considered my servant Job, there is none like him on the earth, a just and upright man, one that fears God and escheweth evil; Says Satan:
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What doth Iob feare God for nought, hast not thou blessed him with substance, but touch his body and goods and see then if hee blaspheme thee not to thy face, the Devill knew he was so wicked that he would have done it;
What does Job Fear God for nought, hast not thou blessed him with substance, but touch his body and goods and see then if he Blaspheme thee not to thy face, the devil knew he was so wicked that he would have done it;
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and he judges Iob to be as bad as himselfe;
and he judges Job to be as bad as himself;
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Saul hee did envie David in his heart and sought his life, and he judged the same of David, called him his enemy,
Saul he did envy David in his heart and sought his life, and he judged the same of David, called him his enemy,
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and thought he had sought his life;
and Thought he had sought his life;
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for many in the world are so ••lde, that if they have occasions of sinne offered they doe not resist,
for many in the world Are so ••lde, that if they have occasions of sin offered they do not resist,
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and measuring other folks cloath by their owne yard, they thinke others will doe so likewise;
and measuring other folks cloth by their own yard, they think Others will do so likewise;
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hence it comes to passe, that those that are Adulterers and Fornicators themselves, will soonest charge others with it, that are cleare of it,
hence it comes to pass, that those that Are Adulterers and Fornicators themselves, will soonest charge Others with it, that Are clear of it,
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and most commonly they that are most suspicious of the chastity of others are naught themselves, this is one ground of the wickeds charging of the godly with such things as they are cleare of, their judging others to be as bad as themselves.
and most commonly they that Are most suspicious of the chastity of Others Are nought themselves, this is one ground of the wickeds charging of the godly with such things as they Are clear of, their judging Others to be as bad as themselves.
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A fifth ground from whence it arises, is the godlies refusing to consent to doe those wicked actions, to which the wicked tempt them, this wee may see in Ioseph, Gen. 49. 7th. Ioseph, Mistris intices him to commit filthinesse with her, in the 8th.
A fifth ground from whence it arises, is the Godlies refusing to consent to do those wicked actions, to which the wicked tempt them, this we may see in Ioseph, Gen. 49. 7th. Ioseph, Mistress entices him to commit filthiness with her, in the 8th.
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verse, wee have Iosephs refusall, alleadging this reason, How can I doe this great wickednesse,
verse, we have Joseph's refusal, alleging this reason, How can I do this great wickedness,
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and so sinne against God, a gracious expression, and without all question this Ioseph had the feare of God before his eyes,
and so sin against God, a gracious expression, and without all question this Ioseph had the Fear of God before his eyes,
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but what did follow, you may see in the following part of the Chapter, shee would violently have urged Ioseph to commit wickednesse with her, gat hold of his garment;
but what did follow, you may see in the following part of the Chapter, she would violently have urged Ioseph to commit wickedness with her, got hold of his garment;
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but he having the feare of God before his eyes refused, and because hee would not fulfill her wicked desires, she tells her husband, that Ioseph came in to lye with her,
but he having the Fear of God before his eyes refused, and Because he would not fulfil her wicked Desires, she tells her husband, that Ioseph Come in to lie with her,
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and shee lift up her voyce and then he fled and got him out;
and she lift up her voice and then he fled and god him out;
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she charged him with that which hee was cleare of because he did not doe the wicked act to which she tempted him;
she charged him with that which he was clear of Because he did not do the wicked act to which she tempted him;
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so the wicked charge the godly many times with such crimes as they are cleare of,
so the wicked charge the godly many times with such crimes as they Are clear of,
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because they consent not to doe that to which they are tempted;
Because they consent not to do that to which they Are tempted;
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hence it comes to passe, if a man refuse to be drunke with a company of drunkards, they out of malice will be ready to charge him with drunkennesse;
hence it comes to pass, if a man refuse to be drunk with a company of drunkards, they out of malice will be ready to charge him with Drunkenness;
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so if hee refuse bad company, and frequent the company of the godly, they will be ready either to charge him with keeping bad company,
so if he refuse bad company, and frequent the company of the godly, they will be ready either to charge him with keeping bad company,
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or gibe at him for holinesse, onely upon this ground the not consenting to those wicked actions to which they are tempted.
or gibe At him for holiness, only upon this ground the not consenting to those wicked actions to which they Are tempted.
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A sixth ground from whence it arises, is the desire of wicked persons to have it so, the wicked joy at the falles of Gods people,
A sixth ground from whence it arises, is the desire of wicked Persons to have it so, the wicked joy At the falls of God's people,
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and they desire such occasions to triumph over them; Let them not saith the Prophet, ah so would wee have it, Ps. 35.25. What would they have they would have occasion to rejoyce over him, they would have had that true which they did falsly charge the Prophet with in the Text;
and they desire such occasions to triumph over them; Let them not Says the Prophet, ah so would we have it, Ps. 35.25. What would they have they would have occasion to rejoice over him, they would have had that true which they did falsely charge the Prophet with in the Text;
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the wicked when they falsly accuse the godly, they shew what they would have;
the wicked when they falsely accuse the godly, they show what they would have;
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and out of their desire to have it so they watch the steps of the just;
and out of their desire to have it so they watch the steps of the just;
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the wicked watcheth the just and seeketh to slay him, Psa. 37.32.
the wicked watches the just and seeks to slay him, Psa. 37.32.
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That is the end why they watch the steps of the just, that if it be possible they might slay him,
That is the end why they watch the steps of the just, that if it be possible they might slay him,
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and therefore the Prophet prayes, verse the 19. of this 35. Psalme. Let not them that are my enemies unjustly rejoyce over mee;
and Therefore the Prophet prays, verse the 19. of this 35. Psalm. Let not them that Are my enemies unjustly rejoice over me;
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Let them not joy over me, as if I were guilty of that which they charge me with;
Let them not joy over me, as if I were guilty of that which they charge me with;
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It implies that the wicked will joy if they have occasion given them;
It Implies that the wicked will joy if they have occasion given them;
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and they are so impudent that they will rejoyce without also, as if they had a cause given them;
and they Are so impudent that they will rejoice without also, as if they had a cause given them;
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therefore it much behooves a gracious spirit to walke so exact, as the wicked may not have just occasion to rejoyce over them;
Therefore it much behooves a gracious Spirit to walk so exact, as the wicked may not have just occasion to rejoice over them;
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and to desire of God so to direct them in his way, as they might not occasion the wicked to triumph, in Psal. 38.12.
and to desire of God so to Direct them in his Way, as they might not occasion the wicked to triumph, in Psalm 38.12.
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saith the Prophet, They that intend mee evill talke wicked things and imagine deceit continually, and in verse the 16. Heare me speedily least they rejoyce over mee;
Says the Prophet, They that intend me evil talk wicked things and imagine deceit continually, and in verse the 16. Hear me speedily lest they rejoice over me;
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for when my foot slipeth they magnifie themselves, as if they had said, Lord if thou now doest delay to help,
for when my foot slip they magnify themselves, as if they had said, Lord if thou now dost Delay to help,
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then my enemies will triumph as if thou haddest forsaken mee;
then my enemies will triumph as if thou Hadst forsaken me;
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for it is their joy, if they see me halt, and to this purpose the Prophet prayes, Psal. 127. verse 11th. Teach me thy way oh Lord, and lead mee in a right path;
for it is their joy, if they see me halt, and to this purpose the Prophet prays, Psalm 127. verse 11th. Teach me thy Way o Lord, and led me in a right path;
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because of my observers, who were those observers the Prophets enemies, such as charged him with such things as he knew not, as verse 12. give mee not unto the lusts of my adversaries,
Because of my observers, who were those observers the prophets enemies, such as charged him with such things as he knew not, as verse 12. give me not unto the Lustiest of my Adversaries,
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for there are false witnesses risen up against me, and such as speake cruelly.
for there Are false Witnesses risen up against me, and such as speak cruelly.
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And truly Gods people had neede pray with David, That God would lead them in a right path;
And truly God's people had need pray with David, That God would led them in a right path;
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for the wicked joy if they doe stumble, and if they doe not stumble and give offence;
for the wicked joy if they do Stumble, and if they do not Stumble and give offence;
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then because they would have it so they will beare false witnesse against them, as if they should say, wee would have it thus, come let us tell it for a truth,
then Because they would have it so they will bear false witness against them, as if they should say, we would have it thus, come let us tell it for a truth,
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whether it be so or no;
whither it be so or no;
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so that you see one ground from whence it arises, that the godly are charged with things which they know not is the desire of the wicked to have it so.
so that you see one ground from whence it arises, that the godly Are charged with things which they know not is the desire of the wicked to have it so.
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A seventh ground whence it arises, is the malice of Satan against the godly, hee will falsly accuse the godly himselfe,
A seventh ground whence it arises, is the malice of Satan against the godly, he will falsely accuse the godly himself,
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and he hath not lived five thousand and odde yeares for nothing, but that by this time,
and he hath not lived five thousand and odd Years for nothing, but that by this time,
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nay long agoe he taught his schollers some of his cunning;
nay long ago he taught his Scholars Some of his cunning;
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and they through the corruption of their hearts are so tractable to learne the Devils art, that they are very exact in this piece of service to accuse the godly, and charge them with things that they knew not.
and they through the corruption of their hearts Are so tractable to Learn the Devils art, that they Are very exact in this piece of service to accuse the godly, and charge them with things that they knew not.
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A eighth ground from whence it arises, is rash judgement, the wicked judge all to be as bad as some,
A eighth ground from whence it arises, is rash judgement, the wicked judge all to be as bad as Some,
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and hence it comes to passe if a professor fall into a sinne, they are ready to say of all that professe Christ they are all alike;
and hence it comes to pass if a professor fallen into a sin, they Are ready to say of all that profess christ they Are all alike;
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when David fell, the enemies of God blasphemed not that wicked people hate the sinne, for they can allow the same sinne in themselves they condemne in others;
when David fell, the enemies of God blasphemed not that wicked people hate the sin, for they can allow the same sin in themselves they condemn in Others;
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but they are enemies to true Religion, and are glad of any occasion to speake against Religion, saying, this is your Religion and this is your profession;
but they Are enemies to true Religion, and Are glad of any occasion to speak against Religion, saying, this is your Religion and this is your profession;
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but let mee tell such thus much, that religion that teach men to be wicked is naught, and to bee cryed downe;
but let me tell such thus much, that Religion that teach men to be wicked is nought, and to be cried down;
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and in some causes a man may justly charge the failings of people upon their religion,
and in Some Causes a man may justly charge the failings of people upon their Religion,
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as to instance, if I see a Antinomian that denies the morall Law to be a rule of life to a believer, sweare, lye, slander, neglect holy duties, I may justly say to such, this is your Religion;
as to instance, if I see a Antinomian that Denies the moral Law to be a Rule of life to a believer, swear, lie, slander, neglect holy duties, I may justly say to such, this is your Religion;
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for if they take away that Law that forbids swearing, and lying, false witnesse bearing, and command the true worship of God;
for if they take away that Law that forbids swearing, and lying, false witness bearing, and command the true worship of God;
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then by what Rule shall such people lead their lives;
then by what Rule shall such people led their lives;
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for it is true, the Law is ended to a believer, as a Covenant of workes to seeke righteousnesse and salvation by the doing of it;
for it is true, the Law is ended to a believer, as a Covenant of works to seek righteousness and salvation by the doing of it;
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but it is not endad as a rule of direction for the well ordering of our lives;
but it is not endad as a Rule of direction for the well ordering of our lives;
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so that when such as deny the Law to be a Rule of life live contrary to the Law;
so that when such as deny the Law to be a Rule of life live contrary to the Law;
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I may justly say such a religion, such actions; and thus I might instance concerning divers other Religions;
I may justly say such a Religion, such actions; and thus I might instance Concerning diverse other Religions;
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but when a mans religion teaches him nothing but holinesse, to give himselfe onely to God,
but when a men Religion Teaches him nothing but holiness, to give himself only to God,
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and crie downe all appearance whatsoever, if such a one fall into sinne take heed of charging it upon his religion,
and cry down all appearance whatsoever, if such a one fallen into sin take heed of charging it upon his Religion,
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for God will not put it up at thy hands; Ezek. 36.23. I will sanctifie my great name amongst the heathen whom yee have polluted;
for God will not put it up At thy hands; Ezekiel 36.23. I will sanctify my great name among the heathen whom ye have polluted;
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The heathen charged all the wickednesse they see amongst the Iewes upon their God and religion;
The heathen charged all the wickedness they see among the Iewes upon their God and Religion;
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as if they should have said, I warrant they have a good God, and a good religion that they are so wicked;
as if they should have said, I warrant they have a good God, and a good Religion that they Are so wicked;
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well saith the Lord, are yee so ready to charge all upon mee, and upon religion, I will be even with you, I will before I have done with you make you to know I am the Lord,
well Says the Lord, Are ye so ready to charge all upon me, and upon Religion, I will be even with you, I will before I have done with you make you to know I am the Lord,
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and that religion teach my people no such things;
and that Religion teach my people no such things;
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so say I, you that charge all the falles of professors upon God and upon religion, God will be even with you;
so say I, you that charge all the falls of professors upon God and upon Religion, God will be even with you;
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and hee will make you know before he have done with you, that the fault is to be charged upon the wickednesse in their hearts and not upon religion;
and he will make you know before he have done with you, that the fault is to be charged upon the wickedness in their hearts and not upon Religion;
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— Suppose God doth now or then discover a hypocrite, or now and then let a deare child of his fall into a sinne, this is not a sufficient argument to fall upon religion,
— Suppose God does now or then discover a hypocrite, or now and then let a deer child of his fallen into a sin, this is not a sufficient argument to fallen upon Religion,
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and say, who would be of such a religion, except their religion doe allow them in such actions;
and say, who would be of such a Religion, except their Religion do allow them in such actions;
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then wee must know that all that professe religion are not truely religious;
then we must know that all that profess Religion Are not truly religious;
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for there are many that preach Christ, and professe Christ, that Iesus Christ will not owne at the last day, Matth. 7. •1.
for there Are many that preach christ, and profess christ, that Iesus christ will not own At the last day, Matthew 7. •1.
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The stony ground made glorious shewes, and yet came to nothing, Math. 13. And many saith Christ shall seeke to enter in and shall not be able, Luke 13.24. therefore the backslidings of some and falls of some is no argument to prove all are such;
The stony ground made glorious shows, and yet Come to nothing, Math. 13. And many Says christ shall seek to enter in and shall not be able, Lycia 13.24. Therefore the backslidings of Some and falls of Some is no argument to prove all Are such;
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for there are some God will keep by his power through faith to salvation, 1 Pet. 1.5.
for there Are Some God will keep by his power through faith to salvation, 1 Pet. 1.5.
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Objection. But you will say why does God permit wicked people to lay to the charge of the godly such things as they are cleere of, God if hee pleased he could prevent it,
Objection. But you will say why does God permit wicked people to lay to the charge of the godly such things as they Are clear of, God if he pleased he could prevent it,
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and stop the mouthes of the wicked; that they should not be able to speake against his children.
and stop the mouths of the wicked; that they should not be able to speak against his children.
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Answer. As all things worke for the best to them that love God, so this works for the good of Gods people;
Answer. As all things work for the best to them that love God, so this works for the good of God's people;
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God doth permit it for the good of his people, and thus he frustrates the hopes of the wicked, they intend evill against the godly,
God does permit it for the good of his people, and thus he frustrates the hope's of the wicked, they intend evil against the godly,
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and God disposes of it for good;
and God disposes of it for good;
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as Ioseph said to his brethren, you intended evill against mee and God disposed of it for good;
as Ioseph said to his brothers, you intended evil against me and God disposed of it for good;
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So may wee say to such as falsly slander Gods people, you intended evill against the people of God,
So may we say to such as falsely slander God's people, you intended evil against the people of God,
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but God disposes of it for good; there is a five fold good that God brings out of it to his people.
but God disposes of it for good; there is a five fold good that God brings out of it to his people.
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First, God doth by this meanes humble them, and brings them to examine what is amisse;
First, God does by this means humble them, and brings them to examine what is amiss;
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so that though they be cleare of that crime laid to their charge, yet they will then examine whether there be nothing else amisse betwixt God and them, they will search their hearts and walke more humble,
so that though they be clear of that crime laid to their charge, yet they will then examine whither there be nothing Else amiss betwixt God and them, they will search their hearts and walk more humble,
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and cleave more close to the Lord.
and cleave more close to the Lord.
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Secondly, God doth by this meanes bring tthem the oftner upon their knees, to seeke unto him, to plead their cause, and to cleare their innocency;
Secondly, God does by this means bring tthem the oftener upon their knees, to seek unto him, to plead their cause, and to clear their innocency;
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how oft did the Prophet seeke unto God when the wicked did falsly accuse him;
how oft did the Prophet seek unto God when the wicked did falsely accuse him;
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how doe hee make his moane at the throne of grace unto God, beseeching him to plead his cause;
how do he make his moan At the throne of grace unto God, beseeching him to plead his cause;
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and to keep him close in his way, that the wicked might not rejoyce at his downefall;
and to keep him close in his Way, that the wicked might not rejoice At his downfall;
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so when Gods people sees that it is that which the wicked would have;
so when God's people sees that it is that which the wicked would have;
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that which is their joy to see the godly fall into such and such a sinne;
that which is their joy to see the godly fallen into such and such a sin;
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then the godly will pray more earnestly with David, Lord lead mee in a right path because of my observers;
then the godly will pray more earnestly with David, Lord led me in a right path Because of my observers;
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then they will be earnest with God to keep them from falsing into that sinne that the wicked desire they might fall into,
then they will be earnest with God to keep them from falsing into that sin that the wicked desire they might fallen into,
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and this is a second good that comes of it.
and this is a second good that comes of it.
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Thirdly, God doth use the teproach of the wicked as a preventing medicine against that crime which the wicked lay to their charge, the godly have unrenued nature as well as renued,
Thirdly, God does use the teproach of the wicked as a preventing medicine against that crime which the wicked lay to their charge, the godly have unrenewed nature as well as renewed,
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and if God should leave them never so little to themselves, they are not their owne keepers, they might fall into that sinne which the wicked layes to their charge,
and if God should leave them never so little to themselves, they Are not their own keepers, they might fallen into that sin which the wicked lays to their charge,
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and every godly man and woman may say when they are falsly accused, it is Gods mercy that I did not fall into that sinne they lay to their charge;
and every godly man and woman may say when they Are falsely accused, it is God's mercy that I did not fallen into that sin they lay to their charge;
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had God left me to my selfe I might have beene guilty of that crime they lay to my charge;
had God left me to my self I might have been guilty of that crime they lay to my charge;
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and God doth use wicked peoples tongues as a warning against such a sinne; that when they see how the wicked joy at a brat of their owne hatching;
and God does use wicked peoples tongues as a warning against such a sin; that when they see how the wicked joy At a brat of their own hatching;
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then they consider, if the wicked thus joy without a cause, what would they doe if they had just cause;
then they Consider, if the wicked thus joy without a cause, what would they do if they had just cause;
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well, by the help of God this shall bee a warning to mee for ever to watch against that sinne;
well, by the help of God this shall be a warning to me for ever to watch against that sin;
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for the time to come I will pray more against that particular sinne then I have done,
for the time to come I will pray more against that particular sin then I have done,
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and watch more against that sinne then I have done, through Gods help they shall never have occasion to rejoyce over me in that kind;
and watch more against that sin then I have done, through God's help they shall never have occasion to rejoice over me in that kind;
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truly I verily believe many a child of God can say by experience, I should never have prayed and watched against such a sinne so much, had not God used the tongues of the wicked as preventing Physick;
truly I verily believe many a child of God can say by experience, I should never have prayed and watched against such a sin so much, had not God used the tongues of the wicked as preventing Physic;
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I know not my owne heart, but that I might have fallen into such and such a finne, had not God by this meanes hedged up my way with thornes,
I know not my own heart, but that I might have fallen into such and such a fin, had not God by this means hedged up my Way with thorns,
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and this is a third good comes of it.
and this is a third good comes of it.
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Fourthly, God doth by this meanes exercise the graces in his people by letting them undergoe bad report as well as good report;
Fourthly, God does by this means exercise the graces in his people by letting them undergo bad report as well as good report;
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hee tries whether they will cleave close to him in all conditions, as Psal. 44.15, 16, 17. Confusion is daily before mee, shame hath covered my face for the voice of the slanderer and rebuker,
he tries whither they will cleave close to him in all conditions, as Psalm 44.15, 16, 17. Confusion is daily before me, shame hath covered my face for the voice of the slanderer and rebuker,
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though all this is come upon us, yet have wee not forgotten thee, not dealt falsly concerning thy Covenants.
though all this is come upon us, yet have we not forgotten thee, not dealt falsely Concerning thy Covenants.
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Fifthly, God doth by this meanes teach them how to judge of others, when they are falsly accused for the time to come, they will not receive a false report against their neighbour, they will know the truth of a thing before they believe it,
Fifthly, God does by this means teach them how to judge of Others, when they Are falsely accused for the time to come, they will not receive a false report against their neighbour, they will know the truth of a thing before they believe it,
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and they know how to comfort others in the like condition;
and they know how to Comfort Others in the like condition;
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and thus God disposes of it for good, and thus God makes the wicked the servants of his people, in that very thing which the wicked thinke to wrong them most in;
and thus God disposes of it for good, and thus God makes the wicked the Servants of his people, in that very thing which the wicked think to wrong them most in;
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for hee uses the wicked as the rod and wisp, to scoure off the rust of their graces,
for he uses the wicked as the rod and wisp, to scour off the rust of their graces,
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and to correct their securitie, and when the rod hath done its office then it is throwne into the fire;
and to correct their security, and when the rod hath done its office then it is thrown into the fire;
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and thus you see how God disposes of the wickeds false accusations of his people for good.
and thus you see how God disposes of the wickeds false accusations of his people for good.
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1 Ʋse, It then informes us, that it is no new thing for the people of God to be falsly accused;
1 Ʋse, It then informs us, that it is no new thing for the people of God to be falsely accused;
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It was the device of the Devil!
It was the device of the devil!
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long agoe to accuse falsly as soone as there was a World, and man was created and placed in Paradise, he accuses God to man by possessing our first parents, that God had not dealt well with them in denying them to cate of the tree of Knowledge, of good and evill;
long ago to accuse falsely as soon as there was a World, and man was created and placed in Paradise, he accuses God to man by possessing our First Parents, that God had not dealt well with them in denying them to cate of the tree of Knowledge, of good and evil;
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and truly the devill hath not lived five thousand and odde hundred yeares for nothing; but the same devill that at first accused God to man can doe so still,
and truly the Devil hath not lived five thousand and odd hundred Years for nothing; but the same Devil that At First accused God to man can do so still,
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and if hee will accuse God falsly, no marvell if hee teach his schollers to accuse Gods people falsly;
and if he will accuse God falsely, no marvel if he teach his Scholars to accuse God's people falsely;
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Wee find it was Davids portion, Christs portion, the Apostles portion;
we find it was Davids portion, Christ portion, the Apostles portion;
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and what doe you thinke as the devill growes old hee growes childish, and forgets how to teach his schollers the same lessons now hee did a great while agoe;
and what do you think as the Devil grows old he grows childish, and forgets how to teach his Scholars the same Lessons now he did a great while ago;
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no surely, as false accusations have been the portion of Gods people formerly so it may be still,
not surely, as false accusations have been the portion of God's people formerly so it may be still,
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and therefore if such a thing happen, let not Gods people carrie themselves so, as if some strange thing happened to them.
and Therefore if such a thing happen, let not God's people carry themselves so, as if Some strange thing happened to them.
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2. Ʋse, It informes us what desperate wickednesse and malice is in the hearts of wicked people against the godly, which appeares by their desire to rejoyce over the godly for their infirmiries, they watch for occasions,
2. Ʋse, It informs us what desperate wickedness and malice is in the hearts of wicked people against the godly, which appears by their desire to rejoice over the godly for their infirmiries, they watch for occasions,
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and if they cannot finde occasion, then they will invent something against them;
and if they cannot find occasion, then they will invent something against them;
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charging them with things which they knew not, but I leave this and come to a use of instruction, which concerne both the accuser and accused.
charging them with things which they knew not, but I leave this and come to a use of instruction, which concern both the accuser and accused.
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First, if it be so that Gods people may be falsly accused, this should teach the people of God these lessons;
First, if it be so that God's people may be falsely accused, this should teach the people of God these Lessons;
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first, take heed that yee give not the wicked just occasion to rejoyce by not walking as children of the light;
First, take heed that ye give not the wicked just occasion to rejoice by not walking as children of the Light;
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for if they watch for occasion, and will falsly accuse without a cause, what would they doe if they had a cause;
for if they watch for occasion, and will falsely accuse without a cause, what would they do if they had a cause;
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seeing they waite for a opportunity, how does it behoove Gods people to walke exactly, as Goll. 4.5. Walke wisely towards those that are without and Eph. 5.15. Take heed yee walke circumspectly what ever others doe, Yee that are children of the light, yee that are the Lords redeemed ones, take heed that yee walke circumspectly, walke so as yee may not give just occasion to the wicked to open their mouthes against religion.
seeing they wait for a opportunity, how does it behoove God's people to walk exactly, as Goll. 4.5. Walk wisely towards those that Are without and Ephesians 5.15. Take heed ye walk circumspectly what ever Others do, Ye that Are children of the Light, ye that Are the lords redeemed ones, take heed that ye walk circumspectly, walk so as ye may not give just occasion to the wicked to open their mouths against Religion.
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But may some say, though the people of God walke never so exactly, yet the wicked will charge them with things which they know not.
But may Some say, though the people of God walk never so exactly, yet the wicked will charge them with things which they know not.
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Then first consider, though they doe, yet it will afford the peace of Conscience when the enemie falsly accuse thee;
Then First Consider, though they do, yet it will afford the peace of Conscience when the enemy falsely accuse thee;
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truly it will be very comfortable for a poore soule to say in such a condition? Well, they lay to my charge things that I knew not of.
truly it will be very comfortable for a poor soul to say in such a condition? Well, they lay to my charge things that I knew not of.
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Secondly, consider it will shame your enemies in time when you walke thus exactly; when they are found lyers and slanderers, and backbiters, then they will be ashamed;
Secondly, Consider it will shame your enemies in time when you walk thus exactly; when they Are found liars and slanderers, and backbiters, then they will be ashamed;
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and againe thirdly, Such exact walking will in time stop the mouthes of wicked people whether they will or no;
and again Thirdly, Such exact walking will in time stop the mouths of wicked people whither they will or no;
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they shall in time be driven to confesse, well, wee made account to have triumphed over such a one,
they shall in time be driven to confess, well, we made account to have triumphed over such a one,
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but now wee see wee are mistaken, as 1 Pet. 2.15. By well doing yee put to filence the foolish people;
but now we see we Are mistaken, as 1 Pet. 2.15. By well doing ye put to filence the foolish people;
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so the people of God by exact walking will in time silence the wicked.
so the people of God by exact walking will in time silence the wicked.
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The second thing that this Doctrine should teach the people of God, is how to carrie themselves as they ought under false reports;
The second thing that this Doctrine should teach the people of God, is how to carry themselves as they ought under false reports;
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but you will say, How should a child of God carrie himselfe under false reports, so as hee may not dishonour God in that condition.
but you will say, How should a child of God carry himself under false reports, so as he may not dishonour God in that condition.
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I answer, First Gods people should beare reproach patiently, Iesus Christ is a very good patterne for the Saints to imitate in this particular, hee did no wickednesse,
I answer, First God's people should bear reproach patiently, Iesus christ is a very good pattern for the Saints to imitate in this particular, he did no wickedness,
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neither was there any guile found in his mouth, and yet the text saith, Matth 8. That he was called a blasphemer,
neither was there any guile found in his Mouth, and yet the text Says, Matthew 8. That he was called a blasphemer,
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and a friend of Publicans and sinners, and a Conjurer, and one that casts out Devils by the help of the Devill;
and a friend of Publicans and Sinners, and a Conjurer, and one that Cast out Devils by the help of the devil;
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and yet our Saviour Christ wee cannot find he answered one word againe;
and yet our Saviour christ we cannot find he answered one word again;
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the text saith, When hee was reviled he reviled not againe, when he suffered, hee threatned not but committed it to him that judgeth righteously, 1 Pet. 2.23.
the text Says, When he was reviled he reviled not again, when he suffered, he threatened not but committed it to him that Judgeth righteously, 1 Pet. 2.23.
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Herod delivered him up, Iudas betrayed him, Pilate condemned him, they spit upon him, crowned him with thornes, bare false witnesse against him, put him to death,
Herod Delivered him up, Iudas betrayed him, Pilate condemned him, they spit upon him, crowned him with thorns, bore false witness against him, put him to death,
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and yes hee prayes, Father forgive them they know not what they doe;
and yes he prays, Father forgive them they know not what they do;
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So the like wee see in Stephen, in Acts the sixth, There rose up false witnesse against him;
So the like we see in Stephen, in Acts the sixth, There rose up false witness against him;
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and said they heard him speake blasphemous words against Moses, and against God, and yet for all this they beare false witnesse against him,
and said they herd him speak blasphemous words against Moses, and against God, and yet for all this they bear false witness against him,
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and in justly condemned him to death, & stoned him with stones; He prayed, Lord lay not this sin to their charge, Acts 7.59. These are good patternes for the Saints to follow in all their reproaches from the wicked;
and in justly condemned him to death, & stoned him with stones; He prayed, Lord lay not this since to their charge, Acts 7.59. These Are good patterns for the Saints to follow in all their Reproaches from the wicked;
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and there are divers motives may be to the godly as incouragements to this dutie of bearing the reproaches of the wicked patiently.
and there Are diverse motives may be to the godly as encouragements to this duty of bearing the Reproaches of the wicked patiently.
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First, no false reports of men can take away Gods love from them, when the wicked have villified them what they can, spake all manner of evill of them to make them odious to others;
First, no false reports of men can take away God's love from them, when the wicked have vilified them what they can, spoke all manner of evil of them to make them odious to Others;
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yet still God loves them, still God saith, Hee that toucheth you, toucheth the Apple of his eye, Zech 2.8.
yet still God loves them, still God Says, He that touches you, touches the Apple of his eye, Zechariah 2.8.
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And since thou were precious in my sight thou wert honourable, and I have loved thee, Esay 43 4. What a comfort is this unto a child of God,
And since thou were precious in my sighed thou Wertenberg honourable, and I have loved thee, Isaiah 43 4. What a Comfort is this unto a child of God,
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when the wicked have done against them what they can, though they should studie which way to make them as odious as they can,
when the wicked have done against them what they can, though they should study which Way to make them as odious as they can,
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yet all their plotting against them cannot take them out of Gods heart.
yet all their plotting against them cannot take them out of God's heart.
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Secondly, consider this is a lesse affliction then God may lay upon them, God may trie them with other manner of sufferings then these;
Secondly, Consider this is a less affliction then God may lay upon them, God may try them with other manner of sufferings then these;
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as the Apostle saith, Yee have not yet resisted unto bloud, striving against sinne;
as the Apostle Says, Ye have not yet resisted unto blood, striving against sin;
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God may call his people to lay down their lives for Christs sake, and to forsake all enjoyments under Christ,
God may call his people to lay down their lives for Christ sake, and to forsake all enjoyments under christ,
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and grace for Christs sake, and the testimony of a good Conscience, and it a godly man cannot beare these lesse afflictions patiently,
and grace for Christ sake, and the testimony of a good Conscience, and it a godly man cannot bear these less afflictions patiently,
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how shall they beare greater afflictions patiently; as Ier. 12.5.
how shall they bear greater afflictions patiently; as Jeremiah 12.5.
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If thou hast runne with the foot men, and they have wearied thee, how shalt thou match thy selfe with horses;
If thou hast run with the foot men, and they have wearied thee, how shalt thou match thy self with Horses;
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So if thou canst not beare lesse afflictions patiently, how wilt thou beare greater afflictions patiently.
So if thou Canst not bear less afflictions patiently, how wilt thou bear greater afflictions patiently.
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When they bare false witnesse against Stephen, hee did not say as many a rust an will doe if they bee angred,
When they bore false witness against Stephen, he did not say as many a rust an will do if they be angered,
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well, I will be revenged of such a one, I will have his bloud for this;
well, I will be revenged of such a one, I will have his blood for this;
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no, hee prayes, Lord lay not this sinne to their charge;
no, he prays, Lord lay not this sin to their charge;
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Did he beare false accusation, and death it selfe so patiently, and shall not the godly beare the lesser patiently.
Did he bear false accusation, and death it self so patiently, and shall not the godly bear the lesser patiently.
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Thirdly, let the godly beare the reproaches of the wicked patiently;
Thirdly, let the godly bear the Reproaches of the wicked patiently;
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because God will one day cleare their innocency, if not in this life yet at the day of Iudgement, at the furthest, God will not leave them in the hands of the wicked,
Because God will one day clear their innocency, if not in this life yet At the day of Judgement, At the furthest, God will not leave them in the hands of the wicked,
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nor condemne them when the wicked judge them, as Psal. 37.33. Then the godly shall stand and the wicked shall not be able to stand;
nor condemn them when the wicked judge them, as Psalm 37.33. Then the godly shall stand and the wicked shall not be able to stand;
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these considerations may provoke the people of God to beare reproaches patiently. Secondly, such as would carry themselves aright under false reports must walke humbly;
these considerations may provoke the people of God to bear Reproaches patiently. Secondly, such as would carry themselves aright under false reports must walk humbly;
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It doth not become a gracious spirit to be proud though they bee cleare of that which is laid to their charge,
It does not become a gracious Spirit to be proud though they be clear of that which is laid to their charge,
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least God should give them up to the will of their enemies;
lest God should give them up to the will of their enemies;
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God he teaches the humble, guides the humble, dwells with the humble, and in all conditions it becomes Saints to bee humble,
God he Teaches the humble, guides the humble, dwells with the humble, and in all conditions it becomes Saints to be humble,
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and especially when they lie under reproach. Thirdly, as humbly, so watchfully; It becomes the godly to make the false accusations of the wicked their warnings. Oh may the soule say!
and especially when they lie under reproach. Thirdly, as humbly, so watchfully; It becomes the godly to make the false accusations of the wicked their Warnings. O may the soul say!
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I see what they would have; I see what they would doe if they had just cause;
I see what they would have; I see what they would do if they had just cause;
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well, I will bee more watchfull against that particular sin. Fourthly, as watchfully so thankefully; thankefully will you say? What shall I blesse God that I am falsly accused.
well, I will be more watchful against that particular since. Fourthly, as watchfully so thankfully; thankfully will you say? What shall I bless God that I am falsely accused.
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I answer, thou hast cause to be thankefull in a two-fold respect, First, that God hath kept thee from that sinne they lay to thy charge;
I answer, thou hast cause to be thankful in a twofold respect, First, that God hath kept thee from that sin they lay to thy charge;
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alas, if God should leave us never so little to our selves wee doe not know our owne hearts, wee might be as bad as the worst of all.
alas, if God should leave us never so little to our selves we do not know our own hearts, we might be as bad as the worst of all.
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Secondly, there is cause of much thankefulnesse that God makes the mouthes of the wicked as a warning against such, and such a sinne.
Secondly, there is cause of much thankfulness that God makes the mouths of the wicked as a warning against such, and such a sin.
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Secondly, it is for Instruction to all those that are so ready to charge the people of God with things which they are cleare of.
Secondly, it is for Instruction to all those that Are so ready to charge the people of God with things which they Are clear of.
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Let it teach them to take heed how they falsly accuse any of Gods people; First, consider what a great sinne it is, a sin against the 9th. Commandement;
Let it teach them to take heed how they falsely accuse any of God's people; First, Consider what a great sin it is, a since against the 9th. Commandment;
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Thou shalt not beare false witnesse against thy neighbour.
Thou shalt not bear false witness against thy neighbour.
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It is a sinne makes a man resemble the Devill, the Devill is called the accuser of the Brethren, this sinne argues a divellish nature, it is such a sinne as plainely discovers there is Murder in the heart.
It is a sin makes a man resemble the devil, the devil is called the accuser of the Brothers, this sin argues a devilish nature, it is such a sin as plainly discovers there is Murder in the heart.
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And know thus much, that God heares all thy reviling of his people, all the secret malice in the heart,
And know thus much, that God hears all thy reviling of his people, all the secret malice in the heart,
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and all thy secret speeches against any of Gods children;
and all thy secret Speeches against any of God's children;
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all is knowne to him, thou wouldst be loth to speak that of thy Neighbour if he were present, that thou dost speake behind his back;
all is known to him, thou Wouldst be loath to speak that of thy Neighbour if he were present, that thou dost speak behind his back;
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but God heard it though thy neighbour did not, and God knowes of all the malice of thy heart,
but God herd it though thy neighbour did not, and God knows of all the malice of thy heart,
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and will one day bring it to light. And as God knowes it, so he takes it as done to himselfe:
and will one day bring it to Light. And as God knows it, so he Takes it as done to himself:
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Iesus Christ is a fellow sufferer with his people in all their wrongs, in all their afflictions he is afflicted, Isaiah 63.9.
Iesus christ is a fellow sufferer with his people in all their wrongs, in all their afflictions he is afflicted, Isaiah 63.9.
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And hee that touches you toucheth the apple of his eye, Zech. 2.8.
And he that touches you touches the apple of his eye, Zechariah 2.8.
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And if God take the wrongs done to his people as done to himself, woe to them that wrong his people.
And if God take the wrongs done to his people as done to himself, woe to them that wrong his people.
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Secondly, as consider what a great sinne it is, so consider what shame will follow when God cleares the Innocency of his servants;
Secondly, as Consider what a great sin it is, so Consider what shame will follow when God clears the Innocency of his Servants;
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What a shame it will be for people to say, now wee see such and such are lyars, slanderers, backbiters, and who would trust them.
What a shame it will be for people to say, now we see such and such Are liars, slanderers, backbiters, and who would trust them.
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Thirdly, consider God will never put it up at your hands, your false accusing of his people, Psa. 101.5. Him that privily slandereth his Neighbour will I destroy.
Thirdly, Consider God will never put it up At your hands, your false accusing of his people, Psa. 101.5. Him that privily Slandereth his Neighbour will I destroy.
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God will be even with them, if they seek to destroy their Neighbour and God he will destroy them. But may some say;
God will be even with them, if they seek to destroy their Neighbour and God he will destroy them. But may Some say;
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ay, but sometimes we may speake the truth as well as slander them, and what then, shall we hold our peace.
ay, but sometime we may speak the truth as well as slander them, and what then, shall we hold our peace.
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I answer, First it is a great sinne to accuse falsly;
I answer, First it is a great sin to accuse falsely;
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and as it is a great sinne to accuse falsly, so in some respect it is a great sinne to speake evill of them,
and as it is a great sin to accuse falsely, so in Some respect it is a great sin to speak evil of them,
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though the things be true they speake of.
though the things be true they speak of.
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As in case the party they speake of be absent, and yet they will speake evill of a man, this is,
As in case the party they speak of be absent, and yet they will speak evil of a man, this is,
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though the thing be true, backbiting; and see what shall become of such, Psal. 140.11. The backbiter shall not be established upon the earth, such a one may thinke to get up by his neighbours ruines but it will not doe;
though the thing be true, backbiting; and see what shall become of such, Psalm 140.11. The backbiter shall not be established upon the earth, such a one may think to get up by his neighbours ruins but it will not do;
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God hath threatned he shall not be established upon the earth.
God hath threatened he shall not be established upon the earth.
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Secondly, in case though the thing be true, yet if the parties have been deeply humbled for it, judge themselves for it, lye upon the rack pleading for mercy,
Secondly, in case though the thing be true, yet if the parties have been deeply humbled for it, judge themselves for it, lie upon the rack pleading for mercy,
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and groaning under the burden of it; and is left in a wildernesse of sorrow, at such a time to revile them,
and groaning under the burden of it; and is left in a Wilderness of sorrow, At such a time to revile them,
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and abuse them for that which is true, it is a sinne with a witnesse, this is to adde affliction to the afflicted, as Psal. 69.26. They doe persecute him whom thou hast smitten, and adde sorrowes to him whom thou hast wounded;
and abuse them for that which is true, it is a sin with a witness, this is to add affliction to the afflicted, as Psalm 69.26. They do persecute him whom thou hast smitten, and add sorrows to him whom thou hast wounded;
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at such a time to speake to the disgrace of another is a sinne with a witnesse.
At such a time to speak to the disgrace of Another is a sin with a witness.
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Thirdly, in case it be a neere friend that they revile, as Psal. 41.9.
Thirdly, in case it be a near friend that they revile, as Psalm 41.9.
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My familiar friend whom I trusted, which did eat at my table hath lifted up the heele against mee,
My familiar friend whom I trusted, which did eat At my table hath lifted up the heel against me,
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though the thing should bee true, yet when one pretends friendship and flatter to a mans face, that they might revile him behind his back without suspicion, this discovers the envie in the heart, and aggravates the sinne.
though the thing should be true, yet when one pretends friendship and flatter to a men face, that they might revile him behind his back without suspicion, this discovers thee envy in the heart, and aggravates the sin.
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Object. But some may say, wee may speake any thing, that is true; Shall your precise people doe what they list, and no body shall controule them.
Object. But Some may say, we may speak any thing, that is true; Shall your precise people do what they list, and no body shall control them.
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I answer, in some causes a man may not speake of the failings of a child of God,
I answer, in Some Causes a man may not speak of the failings of a child of God,
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and in some causes they may speake of their failings? First, a man hath no ground to speake evill of those things which hee knowes not, in things that wee doe not know are true,
and in Some Causes they may speak of their failings? First, a man hath no ground to speak evil of those things which he knows not, in things that we do not know Are true,
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and in things that wee doe not know whether ever there were any such thing intended by the parties or no, wee have nothing to doe to condemne them for.
and in things that we do not know whither ever there were any such thing intended by the parties or no, we have nothing to do to condemn them for.
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I would faine know by what rule, either from the light of nature or grace, a man is to be condemned for things that he knowes not;
I would feign know by what Rule, either from the Light of nature or grace, a man is to be condemned for things that he knows not;
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this is to take Gods place to judge the heart of another, it is God onely that searches the heart;
this is to take God's place to judge the heart of Another, it is God only that Searches the heart;
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and hee hath reserved it to himselfe to judge the heart; therefore saith Christ, Iudge not that yee be not judged, Matthew 7.1.
and he hath reserved it to himself to judge the heart; Therefore Says christ, Judge not that ye be not judged, Matthew 7.1.
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And God doth severely punish such as take his worke out of his hand;
And God does severely Punish such as take his work out of his hand;
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for with what Iudgement ye judge saith Christ, yee shall be judged, and with what measure yee meet it shall be measured to you againe.
for with what Judgement you judge Says christ, ye shall be judged, and with what measure ye meet it shall be measured to you again.
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God bids us looke to our owne hearts, but he forbids us judging the hearts of others; 1 Cor. 4.5.
God bids us look to our own hearts, but he forbids us judging the hearts of Others; 1 Cor. 4.5.
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Iudge nothing before the time untill the Lord come who will lighten things that are had in darkenesse,
Judge nothing before the time until the Lord come who will lighten things that Are had in darkness,
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and if God will doe it, what have any to doe to take his worke out of his hands.
and if God will do it, what have any to do to take his work out of his hands.
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Secondly, the godly are not to be evill spoken of for meere frailties, and infirmities, which either they take little notice of,
Secondly, the godly Are not to be evil spoken of for mere frailties, and infirmities, which either they take little notice of,
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or else they groane under the burth•n of, to speake evill of them, or bring a odium upon them for such things, it argues that there is malice in the heart.
or Else they groan under the burth•n of, to speak evil of them, or bring a odium upon them for such things, it argues that there is malice in the heart.
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Thirdly, the godly are not to be evill spoken of publickly by discovering a secret,
Thirdly, the godly Are not to be evil spoken of publicly by discovering a secret,
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when the revealing of it can no way make for Gods glory or the good of others,
when the revealing of it can no Way make for God's glory or the good of Others,
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but rather bring dishonour to God;
but rather bring dishonour to God;
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it doth argue that that man or woman which discovers it, is a slanderer, and malicious in heart against the other partie;
it does argue that that man or woman which discovers it, is a slanderer, and malicious in heart against the other party;
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for saith the wise man, He that goeth about as a slanderer discovers a secret, but he that is of a faithfull heart concealeth a matter, Prov. 11.13.
for Says the wise man, He that Goes about as a slanderer discovers a secret, but he that is of a faithful heart concealeth a matter, Curae 11.13.
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So they are branded out to be malicious slanderers, unfaithfull;
So they Are branded out to be malicious slanderers, unfaithful;
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It is a signe of a wicked heart when people are glad of any thing to set upon the stage against a child of God.
It is a Signen of a wicked heart when people Are glad of any thing to Set upon the stage against a child of God.
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Fourthly, the godly are not to be evill spoken of behind their back, for as I told you before, God will not put it up at their hands, the backbiter shall not bee established upon the earth.
Fourthly, the godly Are not to be evil spoken of behind their back, for as I told you before, God will not put it up At their hands, the backbiter shall not be established upon the earth.
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Fifthly, the godly are not to be evill spoken of for their goodnesse, their exact walking with God;
Fifthly, the godly Are not to be evil spoken of for their Goodness, their exact walking with God;
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but this I have spoken of already, and therefore I come to shew you in what causes the failing of Gods people may be spoken of.
but this I have spoken of already, and Therefore I come to show you in what Causes the failing of God's people may be spoken of.
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First, when private admonition will doe no good, but they remaine obstinate still, the Lord Iesus Christ saith, Matt. 18.15.
First, when private admonition will do no good, but they remain obstinate still, the Lord Iesus christ Says, Matt. 18.15.
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Tell thy brother his fault between him and thee, and if hee heare thee thou hast wonne thy brother,
Tell thy brother his fault between him and thee, and if he hear thee thou hast won thy brother,
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if heare thee not tell it to two or three;
if hear thee not tell it to two or three;
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and if he be obstinate still tell it to the Church, I pray you marke the words, our Saviour doth not bid them goe and tell scoffers and jeerers at holinesse of it, that will indeavour thereby to make God & Religion odious,
and if he be obstinate still tell it to the Church, I pray you mark the words, our Saviour does not bid them go and tell scoffers and jeerers At holiness of it, that will endeavour thereby to make God & Religion odious,
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but tell it to the Church that they might come under the Censure of Excommunication,
but tell it to the Church that they might come under the Censure of Excommunication,
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untill such time as they acknowledge their fault, and give satisfaction to the godly concerning the crime;
until such time as they acknowledge their fault, and give satisfaction to the godly Concerning the crime;
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for let a thing be never so true of a child of God;
for let a thing be never so true of a child of God;
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they that will speake of it so, as to set upon the Stage to Gods dishonour, the disgrace of the Gospell, and the prejudice of Religion;
they that will speak of it so, as to Set upon the Stage to God's dishonour, the disgrace of the Gospel, and the prejudice of Religion;
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truly it is a signe they never yet truly learned what belongs to religion or humanity either.
truly it is a Signen they never yet truly learned what belongs to Religion or humanity either.
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Secondly, in things that are too apparently evill, that is, things that are so open and manife•t, that all the Country takes notice of it,
Secondly, in things that Are too apparently evil, that is, things that Are so open and manife•t, that all the Country Takes notice of it,
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then they are to bee reproved openly.
then they Are to be reproved openly.
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Or thirdly, when the speaking of their failings make for Gods glory, and the good of Religion;
Or Thirdly, when the speaking of their failings make for God's glory, and the good of Religion;
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In these causes the failings of the Godly may bee spoken of, so as those that speake of them observe these cautions;
In these Causes the failings of the Godly may be spoken of, so as those that speak of them observe these cautions;
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First, that the ground 〈 ◊ 〉 his speaking of his neighbour be nor revenge, and a desire to disgrace the other partie;
First, that the ground 〈 ◊ 〉 his speaking of his neighbour be nor revenge, and a desire to disgrace the other party;
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for if these be the grounds, though the thing they speake be true, yet their end is evill,
for if these be the grounds, though the thing they speak be true, yet their end is evil,
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and God will find it out and punish it, I pray see Prov. 24.17. Be not thou glad when thy Enemy fals, let not thy heart joy when hee stumbles;
and God will find it out and Punish it, I pray see Curae 24.17. Be not thou glad when thy Enemy falls, let not thy heart joy when he stumbles;
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least the Lord see it and be wrath, and turne his wrath from him to thee,
lest the Lord see it and be wrath, and turn his wrath from him to thee,
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if God will bring that plague upon thee that should have come upon thy Enemie, if thou haddest not joyed at his downefall;
if God will bring that plague upon thee that should have come upon thy Enemy, if thou Hadst not joyed At his downfall;
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What doest thou thinke God will bring upon such, as joy at the downefall of such as are no Enemies.
What dost thou think God will bring upon such, as joy At the downfall of such as Are no Enemies.
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Secondly, It must be spoken at a fit and convenient time, Prov. 29.11.
Secondly, It must be spoken At a fit and convenient time, Curae 29.11.
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A foole poures out all his mind at once, but a prudent man keepeth it untill afterwards, that is,
A fool pours out all his mind At once, but a prudent man Keepeth it until afterwards, that is,
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untill a convenient time, untill his speech may bee seasonable; Words in season are as Apples of Gold in pictures of silver;
until a convenient time, until his speech may be seasonable; Words in season Are as Apples of Gold in pictures of silver;
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and truly, such in the text, are branded with folly as not seasonable in their talke of the failings of the Godly;
and truly, such in the text, Are branded with folly as not seasonable in their talk of the failings of the Godly;
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but every bodie with them is alike, and all times alike for to speake of the failings of the godly;
but every body with them is alike, and all times alike for to speak of the failings of the godly;
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A foole poures out all his mind at once. A fourth Ʋse, is for exhortation;
A fool pours out all his mind At once. A fourth Ʋse, is for exhortation;
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First to those that falsly accuse the people of God, my exhortation to you is to repent of this your wickednesse in time,
First to those that falsely accuse the people of God, my exhortation to you is to Repent of this your wickedness in time,
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least you repent too late, Consider what great bills of inditement, the great God of Heaven and Earth will bring against you at the great day,
lest you Repent too late, Consider what great bills of indictment, the great God of Heaven and Earth will bring against you At the great day,
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when every secret Plot shall be discovered, Eccles. 12. verse the last, God will bring every worke to Iudgement with every secret thing,
when every secret Plot shall be discovered, Eccles. 12. verse the last, God will bring every work to Judgement with every secret thing,
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whether it be good or evill, how will you be able to stand then when the Lord shall judge between thee and thy neighbour? for this Iudge he will judge according to knowledge, and righteously.
whither it be good or evil, how will you be able to stand then when the Lord shall judge between thee and thy neighbour? for this Judge he will judge according to knowledge, and righteously.
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Magistrates may bee so corrupt as they may justifie the wicked and condemne the Iust; and take part with the wicked against the people of God;
Magistrates may be so corrupt as they may justify the wicked and condemn the Just; and take part with the wicked against the people of God;
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but God will bee a upright Iudge, he will judge according to righteousnesse between man and man,
but God will be a upright Judge, he will judge according to righteousness between man and man,
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yea, he that inhibits Kings to wrong his people, Psal. 105.15. Hee then will Iudge between Magistrates and his people.
yea, he that inhibits Kings to wrong his people, Psalm 105.15. He then will Judge between Magistrates and his people.
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Secondly, be exhorted to repent of it, so to forsake it, and because it is so bewitching a sinne,
Secondly, be exhorted to Repent of it, so to forsake it, and Because it is so bewitching a sin,
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as that when a man or woman is once accustomed to it, it is a hard matter to refraine it, I shall propound to you the meanes you are to use,
as that when a man or woman is once accustomed to it, it is a hard matter to refrain it, I shall propound to you the means you Are to use,
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as ever you would avoid this sinne of slandering your Neighbour.
as ever you would avoid this sin of slandering your Neighbour.
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The first badge of God to shew thee the vilenesse of thy heart in this particular sinne;
The First badge of God to show thee the vileness of thy heart in this particular sin;
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It is such a sinne as makes a man like the Devill;
It is such a sin as makes a man like the devil;
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a sinne that brands a man or woman to be wicked, a sinne not onely against the Morall Law,
a sin that brands a man or woman to be wicked, a sin not only against the Moral Law,
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but against the Law of nature;
but against the Law of nature;
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Such shew the nature of Devills, and wilde beasts, rather them the nature of men, that will falsly accuse their Neighbour and secke the bloud of their neighbour;
Such show the nature of Devils, and wild beasts, rather them the nature of men, that will falsely accuse their Neighbour and secke the blood of their neighbour;
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and yet it is a strange thing to see how common this sinne is in our dayes, people doe not account it as a sinne;
and yet it is a strange thing to see how Common this sin is in our days, people do not account it as a sin;
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and therefore there is great need to beg of God to convince thee of the vildnesse of it.
and Therefore there is great need to beg of God to convince thee of the vildness of it.
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Secondly, deale by your neighbour as you would be glad hee should deale by you, Matth. 7.12. Consider thus with thy selfe, would I be glad my neighbour should have dealt by mee as I have dealt by him? would I have been glad that he upon no better grounds then I have accused him of a crime, hee should have accused me of the same crime.
Secondly, deal by your neighbour as you would be glad he should deal by you, Matthew 7.12. Consider thus with thy self, would I be glad my neighbour should have dealt by me as I have dealt by him? would I have been glad that he upon no better grounds then I have accused him of a crime, he should have accused me of the same crime.
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Thirdly, another meanes to avoid this sinne, is to avoid idlenesse; for Idlenesse is the roote of this and many other grosse sinnes;
Thirdly, Another means to avoid this sin, is to avoid idleness; for Idleness is the root of this and many other gross Sins;
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The idle person is at leasure to attend the Devils businesse;
The idle person is At leisure to attend the Devils business;
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and hence it comes to passe there is so much running from house to house with tales and false reports as there is;
and hence it comes to pass there is so much running from house to house with tales and false reports as there is;
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because there are so many idle persons that are at leasure to attend upon the Devils businesse.
Because there Are so many idle Persons that Are At leisure to attend upon the Devils business.
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And truly I thinke there is small reason, why any should credit what the Idle person speakes,
And truly I think there is small reason, why any should credit what the Idle person speaks,
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when the Apostle exhorts the Saints, 2 Thessal. 3.6. To withdraw themselves from them, and in the 10th. verse flatly commands, That if there be any will not worke that they should not eat; and verse 11th.
when the Apostle exhorts the Saints, 2 Thessal. 3.6. To withdraw themselves from them, and in the 10th. verse flatly commands, That if there be any will not work that they should not eat; and verse 11th.
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For wee heare there are some worke not at all but are busie bodies, busie in medling with other folks matters, as 1 Tim. 5.13: They being Idle learne to goe from house to house, yea, they are not onely idle but pratlers, busie bodies;
For we hear there Are Some work not At all but Are busy bodies, busy in meddling with other folks matters, as 1 Tim. 5.13: They being Idle Learn to go from house to house, yea, they Are not only idle but prattlers, busy bodies;
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These are the fruits of idlenesse running about with tales and lies, and flanders, and therefore the way to avoid it is to avoid idlenesse.
These Are the fruits of idleness running about with tales and lies, and flanders, and Therefore the Way to avoid it is to avoid idleness.
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The fourth and last meanes is, if thou wouldest not falsisie or unjustly any way accuse thy Neighbour,
The fourth and last means is, if thou Wouldst not falsify or unjustly any Way accuse thy Neighbour,
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then search thy owne heart first, and see what is there;
then search thy own heart First, and see what is there;
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and so I come to the use of Exhortation in generall, as it concernes both the godly and wicked, be all hence exhorted to take heed how you receive false reports of the godly;
and so I come to the use of Exhortation in general, as it concerns both the godly and wicked, be all hence exhorted to take heed how you receive false reports of the godly;
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For we must know, it is as great sinne to receive false reports as to devise them,
For we must know, it is as great sin to receive false reports as to devise them,
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and tell them forth, Exod. 23.1. Thou shalt not receive a false tale nor put thy hand with the wicked to be a false witnesse.
and tell them forth, Exod 23.1. Thou shalt not receive a false tale nor put thy hand with the wicked to be a false witness.
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God have forbidden the receiving of a false tale, as well as the telling of it;
God have forbidden the receiving of a false tale, as well as the telling of it;
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wee use to say of theeves that the receiver is as bad as the thiefe;
we use to say of thieves that the receiver is as bad as the thief;
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so the talebearer is as bad as the tale teller, nay worse, for a man may be a thiefe without a receiver,
so the talebearer is as bad as the tale teller, nay Worse, for a man may be a thief without a receiver,
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but there can be no talebearer without a receiver;
but there can be no talebearer without a receiver;
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the hearing of false tales as well as the telling of them is abominable unto the Lord,
the hearing of false tales as well as the telling of them is abominable unto the Lord,
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and it is a signe that such men and women are liers and dissemblers themselves that receive false tales, Prov. 17.4. The wicked heed false lips, and the lyar hearkens to false lips, I pray marke who they be are so readie to receive false tales, the wicked, the liar;
and it is a Signen that such men and women Are liers and dissemblers themselves that receive false tales, Curae 17.4. The wicked heed false lips, and the liar hearkens to false lips, I pray mark who they be Are so ready to receive false tales, the wicked, the liar;
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and on the contrary it is a marke of a child of God, Psal. 15.3. He that slandereth not with his tongue, nor does evill to his neighbour nor receives a false report against his neighbour, hee that does so and so shall be a Citizen of Sion;
and on the contrary it is a mark of a child of God, Psalm 15.3. He that Slandereth not with his tongue, nor does evil to his neighbour nor receives a false report against his neighbour, he that does so and so shall be a Citizen of Sion;
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and one thing is not to slander or receive a slander;
and one thing is not to slander or receive a slander;
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and on the contrary they that tell false tales, and they that delight in hearing them shall be excluded this Citie of Syon, Revel. 22.15.
and on the contrary they that tell false tales, and they that delight in hearing them shall be excluded this city of Syon, Revel. 22.15.
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Without shall be doggs, inchanters, whoremongers, murderers, Idolaters, and whosoever loveth and maketh lies, I pray marke, not onely those that make them,
Without shall be Dogs, enchanters, whoremongers, murderers, Idolaters, and whosoever loves and makes lies, I pray mark, not only those that make them,
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or those that devise them, but those that love to heare them told forth.
or those that devise them, but those that love to hear them told forth.
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Truly I hope I shall need no other argument to Gods people but these two to avoid talebearers, the first is, consider such people are very destructive to a Kingdome, a Towne,
Truly I hope I shall need no other argument to God's people but these two to avoid talebearers, the First is, Consider such people Are very destructive to a Kingdom, a Town,
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or a person to a Kingdome, Ezech. 22.9. You finde it one of the great sinnes set downe in the Catalogue, for which God would take vengeance upon them.
or a person to a Kingdom, Ezekiel 22.9. You find it one of the great Sins Set down in the Catalogue, for which God would take vengeance upon them.
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In the one, they, saith the Lord that carrie tales to shed bloud, and as to a Kingdome so to a Towne, Prov. 26.20. Where there is no talebearer strife ceaseth;
In the one, they, Says the Lord that carry tales to shed blood, and as to a Kingdom so to a Town, Curae 26.20. Where there is no talebearer strife ceases;
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It implies thus much, that where there is talebearers there is strife, strife between man and man,
It Implies thus much, that where there is talebearers there is strife, strife between man and man,
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and many times a whole Towne at variance, and as to a Towne, so to a person, Levit. 19.16. Thou shalt not goe about with tales among thy people, nor stand against the bloud of thy neighbour;
and many times a Whole Town At variance, and as to a Town, so to a person, Levit. 19.16. Thou shalt not go about with tales among thy people, nor stand against the blood of thy neighbour;
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so that in that it seckes the bloud of another, it is destructive to a person.
so that in that it seckes the blood of Another, it is destructive to a person.
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My second motive is, Consider what a sad fight it would be to see a child of God in a Devils habit;
My second motive is, Consider what a sad fight it would be to see a child of God in a Devils habit;
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but you will say, how shall wee avoid hearing of tales; I answer, Solomon tells you how, Prov. 25.23.
but you will say, how shall we avoid hearing of tales; I answer, Solomon tells you how, Curae 25.23.
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As the North wind driveth away raine, so doth the angrie countenance the slanderous tongue; if you sharpely reprove them and not hearken to them;
As the North wind drives away rain, so does the angry countenance the slanderous tongue; if you sharply reprove them and not harken to them;
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they will soone bee weary of the trade, it they can no longer utter their ware,
they will soon be weary of the trade, it they can no longer utter their ware,
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and the reason why there is so many of that trade, is, because they have so many merchants to put off their ware to.
and the reason why there is so many of that trade, is, Because they have so many merchant's to put off their ware to.
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I might here, it time did permit shew how this concernes Magistrates, if Gods people may be falsly accused, it concernes them to take heed how they joyne with the wicked against the people of God;
I might Here, it time did permit show how this concerns Magistrates, if God's people may be falsely accused, it concerns them to take heed how they join with the wicked against the people of God;
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Magistrates are to justifie the righteous and condemne the wicked, Deut. 25.1. They ought to imitate God in Iudgement, to judge according to righteousnesse, and not for favour and affection;
Magistrates Are to justify the righteous and condemn the wicked, Deuteronomy 25.1. They ought to imitate God in Judgement, to judge according to righteousness, and not for favour and affection;
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but I leave this and conclude with this word of consolation to all those that are falsly accused, Iames 5.9.
but I leave this and conclude with this word of consolation to all those that Are falsely accused, James 5.9.
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Behold the Iudge standeth at the doore;
Behold the Judge Stands At the door;
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Take my brethren the Prophets for a example of suffering adversitie, and of long patience which have spoken in the name of the Lord, and Matth. 5. 11th.
Take my brothers the prophets for a Exampl of suffering adversity, and of long patience which have spoken in the name of the Lord, and Matthew 5. 11th.
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Blessed shall yee be when men revile you and persecute you, and say all manner of evill against you for my sake falsly, rejoyce and be glad,
Blessed shall ye be when men revile you and persecute you, and say all manner of evil against you for my sake falsely, rejoice and be glad,
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for great is your reward in Heaven; for so persecuted they the Prophets which were before you. FINIS.
for great is your reward in Heaven; for so persecuted they the prophets which were before you. FINIS.
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THE Skilfull Teacher. PSAL. 51.13. Then shall I teach thy wayes unto the wicked.
THE Skilful Teacher. PSALM 51.13. Then shall I teach thy ways unto the wicked.
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THis Psalme is Davids penitentiall Psalme, in which after Nathan came to him and reproved him for his sinne of murther and adultery;
THis Psalm is Davids penitential Psalm, in which After Nathan Come to him and reproved him for his sin of murder and adultery;
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he confesses his sinne and petitions to God for mercy for himselfe and the Church; for himselfe to verse 18. And for the Church to the end of the Psalme;
he Confesses his sin and petitions to God for mercy for himself and the Church; for himself to verse 18. And for the Church to the end of the Psalm;
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In the first part of the Psalme wee have his confession of his sinne, and his Petition for pardon to the 8th. verse; In which wee may take notice of the Prophets disease;
In the First part of the Psalm we have his Confessi of his sin, and his Petition for pardon to the 8th. verse; In which we may take notice of the prophets disease;
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viz. A wounded spirit for sinne.
viz. A wounded Spirit for sin.
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Secondly, that he seeke for as a speciall remedie to cure this disease, Is sinne pardoning mercy, loving kindnesse, and multitude of mercies;
Secondly, that he seek for as a special remedy to cure this disease, Is sin pardoning mercy, loving kindness, and multitude of Mercies;
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The Prophet knew his sinne was great and acknowledged it to be so, and therefore hee calls for much sin-pardoning mercy, intreating the Lord to wash him throughly from all his sinnes,
The Prophet knew his sin was great and acknowledged it to be so, and Therefore he calls for much Sin-pardoning mercy, entreating the Lord to wash him thoroughly from all his Sins,
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and especially from these foule sinnes of murther and adulterie.
and especially from these foul Sins of murder and adultery.
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God doth not onely wound the Spirits of his people for sinne at their first Conversion;
God does not only wound the Spirits of his people for sin At their First Conversion;
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but also if afterward they fall into sinne as did David, he brings them back againe through a wildernesse of sorrow to comfort.
but also if afterwards they fallen into sin as did David, he brings them back again through a Wilderness of sorrow to Comfort.
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Peter denied his Master after Conversion; God brings him to his comfort through the rivers of bitter teares, hee wept bitterly;
Peter denied his Master After Conversion; God brings him to his Comfort through the Rivers of bitter tears, he wept bitterly;
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and doe wee not see the like in David; I doe not say their sinnes after Conversion seperates them from the Love of God,
and do we not see the like in David; I do not say their Sins After Conversion separates them from the Love of God,
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for nothing can separate true belcevers from the love of God, Rom 8.38.
for nothing can separate true belcevers from the love of God, Rom 8.38.
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But though their sinnes cannot seperate them from Gods love, yet they may deprive them of the comfortable injoyment of the light of Gods countenance,
But though their Sins cannot separate them from God's love, yet they may deprive them of the comfortable enjoyment of the Light of God's countenance,
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and God ordinarily brings them through a wildernesse of sorrow to the sight of it againe;
and God ordinarily brings them through a Wilderness of sorrow to the sighed of it again;
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it cost them many a prayer and teare, many a sigh out of bitternesse of Spirit.
it cost them many a prayer and tear, many a sighs out of bitterness of Spirit.
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As David, who pleads for pardon of sinne, and earnestly desires God would assure him of his pardon of his sinne before he had the comfort of it;
As David, who pleads for pardon of sin, and earnestly Desires God would assure him of his pardon of his sin before he had the Comfort of it;
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for though Nathan said to him when hee tried out I have sinned; thy sinne as pur away from thee, thou shalt not die;
for though Nathan said to him when he tried out I have sinned; thy sin as pur away from thee, thou shalt not die;
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yet the Prophet cried out of the bitternesse of his soule, and went up and downe with a heavie heart a long time before hee had the comfort of it;
yet the Prophet cried out of the bitterness of his soul, and went up and down with a heavy heart a long time before he had the Comfort of it;
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as appeares by his prayer, verse the 8th. Make mee to heare of joy and gladnesse that the bones which thou hast broken may rejoyce;
as appears by his prayer, verse the 8th. Make me to hear of joy and gladness that the bones which thou hast broken may rejoice;
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Davids sinfull carnall joy proved the breaking of his bones, at last though sinne be sweet at the committing,
Davids sinful carnal joy proved the breaking of his bones, At last though sin be sweet At the committing,
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yet the lash that followes will be as bitter as gall and wormewood;
yet the lash that follows will be as bitter as Gall and wormwood;
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Well might the Prophet have said, Oh! accursed be that pleasure that ends in such paine, that procures such sorrow,
Well might the Prophet have said, Oh! accursed be that pleasure that ends in such pain, that procures such sorrow,
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and hinders me of such joy, as now a drop of it would be better to mee then a whole World;
and hinders me of such joy, as now a drop of it would be better to me then a Whole World;
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though sin hath broke my bones, yet a drop of that Ioy would cause them to rejoyce — and in the 10th. verse, The Prophet prayes for sanctifying grace, hee doth not onely pray for pardoning grace but purging grace;
though since hath broke my bones, yet a drop of that Joy would cause them to rejoice — and in the 10th. verse, The Prophet prays for sanctifying grace, he does not only pray for pardoning grace but purging grace;
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Create in mee a cleane heart, a sincere Convert will not onely desire to be justified but to be sanctified;
Create in me a clean heart, a sincere Convert will not only desire to be justified but to be sanctified;
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to be holy as well as happy, to have the power of godlinesse as well as the forme,
to be holy as well as happy, to have the power of godliness as well as the Form,
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As if the Prophet should have said, Lord, I doe not onely desire to have my sinnes pardoned but my heart purged;
As if the Prophet should have said, Lord, I do not only desire to have my Sins pardoned but my heart purged;
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my heart is filthy and polluted; Oh create in mee a cleane heart;
my heart is filthy and polluted; O create in me a clean heart;
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— In the 11th verse, He petitions for deliverance from that Iudgement that fell upon Saul; viz. Rejection, Cast me not away from thy presence;
— In the 11th verse, He petitions for deliverance from that Judgement that fell upon Saul; viz. Rejection, Cast me not away from thy presence;
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as if hee should have said, Lord, my predecessour Saul; hee sinned against thee and thou didst reject him for a King;
as if he should have said, Lord, my predecessor Saul; he sinned against thee and thou didst reject him for a King;
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and if thou shouldst reject mee, and say;
and if thou Shouldst reject me, and say;
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because that David hath done this I will reject him, he shall be King no longer;
Because that David hath done this I will reject him, he shall be King no longer;
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hee shall rule the people no longer, thou wort just and righteous, but oh-cast mee not away from thy presence, — then in the 12th. verse, He prayes for that ancient comfort he once injoyed;
he shall Rule the people no longer, thou wort just and righteous, but oh-cast me not away from thy presence, — then in the 12th. verse, He prays for that ancient Comfort he once enjoyed;
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Restore to mee the joy of thy Salvation, the word Restore to mee doth implie, that the Prophet once had it and now had lost it;
Restore to me the joy of thy Salvation, the word Restore to me does imply, that the Prophet once had it and now had lost it;
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whence we may observe, that though sinne doe not deprive the godly of Heaven, yet it will deprive them of their joy for a time;
whence we may observe, that though sin do not deprive the godly of Heaven, yet it will deprive them of their joy for a time;
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Sinne will bring a child of light to walke in darknesse and to see no light of comfort,
Sin will bring a child of Light to walk in darkness and to see no Light of Comfort,
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as the soule shall bee constrained to say, What have I to doe any more with Idols, Hosea 14.9.
as the soul shall be constrained to say, What have I to do any more with Idols, Hosea 14.9.
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If these sorrowe• and afflictions and horrours be the effects of sinnefull joy, What have I to doe with sinne, I will returne to my first husband,
If these sorrowe• and afflictions and horrors be the effects of sinful joy, What have I to do with sin, I will return to my First husband,
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for at that time was I better then now;
for At that time was I better then now;
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Oh restore to mee the joy of thy salvation, and establish mee with thy free Spirit.
O restore to me the joy of thy salvation, and establish me with thy free Spirit.
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Secondly, hence wee may observe, that when a soule is sensible of the absence of the light of Gods countenance, it is restlesse untill God speake peace;
Secondly, hence we may observe, that when a soul is sensible of the absence of the Light of God's countenance, it is restless until God speak peace;
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how restlesse was the Spouse in seeking after Christ, Cant. 3. How restlesse was the man, Psal. 88. How restlesse was David in the absence of the light of Gods Countenance, hee washes his couch with his teares, his moysture was turned into the drought of Summer, he roared all the day, he bewailes his sinne, hee cries out;
how restless was the Spouse in seeking After christ, Cant 3. How restless was the man, Psalm 88. How restless was David in the absence of the Light of God's Countenance, he washes his couch with his tears, his moisture was turned into the drought of Summer, he roared all the day, he bewails his sin, he cries out;
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Make mee to heare of joy and gladnesse, restore to mee the joy of thy Salvation;
Make me to hear of joy and gladness, restore to me the joy of thy Salvation;
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Hee sets a high price upon it and accounts it better then life, Psal. 63.3.
He sets a high price upon it and accounts it better then life, Psalm 63.3.
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Hee promises that if ever God will speake peace to him hee will walke more exactly for the future,
He promises that if ever God will speak peace to him he will walk more exactly for the future,
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as in the text, Then will I teach transgressours thy wayes;
as in the text, Then will I teach transgressors thy ways;
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as much as if hee should have said, Lord, if ever thou wilt speake peace to my soule,
as much as if he should have said, Lord, if ever thou wilt speak peace to my soul,
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if ever thou wilt bring mee out of these straites my sinnes have brought mee into, Lord if ever thou wilt pardon my sinne and receive mee into favour,
if ever thou wilt bring me out of these straits my Sins have brought me into, Lord if ever thou wilt pardon my sin and receive me into favour,
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then I shall be able to teach and instruct others experimentally, I shall bee a faire warning to others to avoyd the like sinnes I have committed;
then I shall be able to teach and instruct Others experimentally, I shall be a fair warning to Others to avoid the like Sins I have committed;
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and I should be able to comfort others in the like distresse I am in.
and I should be able to Comfort Others in the like distress I am in.
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Then shall I teach, The Scripture makes mention of the teaching of God, the teaching of Christ,
Then shall I teach, The Scripture makes mention of the teaching of God, the teaching of christ,
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and the teachings of the Spirit, both ordinary and extraordinary;
and the teachings of the Spirit, both ordinary and extraordinary;
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so of the teachings of men, such as are good or bad, such as teach the word of the Lord faithfully,
so of the teachings of men, such as Are good or bad, such as teach the word of the Lord faithfully,
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and such as teach fantasies of their owne braine and lyes, and delusions; Amongst men there are two sorts of Teachers, such as are publich Teachers;
and such as teach fantasies of their own brain and lies, and delusions; among men there Are two sorts of Teachers, such as Are public Teachers;
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and Private, that is, such as instruct their Families and Neighbours, as occasion is offered in the wayes of God,
and Private, that is, such as instruct their Families and Neighbours, as occasion is offered in the ways of God,
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though not in a publique Ministeriall way, as they, that are set apart for the publique Ministerie.
though not in a public Ministerial Way, as they, that Are Set apart for the public Ministry.
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I finde not in Scripture that David tooke upon him the Office of the Priest or Levites,
I find not in Scripture that David took upon him the Office of the Priest or Levites,
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and taught publickely as those set apart for the worke;
and taught publicly as those Set apart for the work;
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Then the Question is, what hee meanes by teaching here, when he saith, Then will I teach.
Then the Question is, what he means by teaching Here, when he Says, Then will I teach.
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I answer, The Prophet David taught in his Family, 2 Sam. 6.20. He returned from dancing before the Arke to blesse his house, that was, to pray with them and instruct them;
I answer, The Prophet David taught in his Family, 2 Sam. 6.20. He returned from dancing before the Ark to bless his house, that was, to pray with them and instruct them;
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Secondly, as a King, occasionally by instructing his Subjects as occasion was offered, Psal. 40.9. I have declared thy righteousnesse in the great Congregation;
Secondly, as a King, occasionally by instructing his Subject's as occasion was offered, Psalm 40.9. I have declared thy righteousness in the great Congregation;
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and thirdly, He taught as a Prophet, infallibly inspired and moved by the holy Ghost to pen part of the holy Scripture.
and Thirdly, He taught as a Prophet, infallibly inspired and moved by the holy Ghost to pen part of the holy Scripture.
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The duty of teaching lies upon every Master of a Family to pray with them,
The duty of teaching lies upon every Master of a Family to pray with them,
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and Catechise them, and instruct them in Gods wayes, according to that abilitie God hath given them;
and Catechise them, and instruct them in God's ways, according to that ability God hath given them;
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though not the like duty as a King, as David did, or as one infallibly inspired now as David was then;
though not the like duty as a King, as David did, or as one infallibly inspired now as David was then;
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Neither doth this text prove as some grossely imagine, that all believers may teach in a publique Ministeriall way;
Neither does this text prove as Some grossly imagine, that all believers may teach in a public Ministerial Way;
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for if all be Teachers, Who shall be taught? But the sense of the text runnes thus;
for if all be Teachers, Who shall be taught? But the sense of the text runs thus;
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then, if God will restore to me the joy of his Salvation, and bring mee out of these straites,
then, if God will restore to me the joy of his Salvation, and bring me out of these straits,
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then I shall according to my place experimentally shew to others how bitter sinne is,
then I shall according to my place experimentally show to Others how bitter sin is,
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and how good God is in pardoning sinners, according to the expression of the Prophet, Psal. 66. Come all yee that feare the Lord,
and how good God is in pardoning Sinners, according to the expression of the Prophet, Psalm 66. Come all ye that Fear the Lord,
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and I will tell you what he hath done for my soule. In the text wee have Davids promise, and Davids Prophocie;
and I will tell you what he hath done for my soul. In the text we have Davids promise, and Davids Prophocie;
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his Promise, then will I teach; his Prophesie, and sinners shall bee converted unto thee;
his Promise, then will I teach; his Prophesy, and Sinners shall be converted unto thee;
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or here is the duty hee bindes himselfe to performe, and the successe hee promises to himselfe, that which wee are to insist upon, is the duty which the Prophet binds himselfe to performe, in which consider first that it was, — Teach.
or Here is the duty he binds himself to perform, and the success he promises to himself, that which we Are to insist upon, is the duty which the Prophet binds himself to perform, in which Consider First that it was, — Teach.
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Secondly, the Doctrine, he will teach — the wayes, that is, Gods wayes. Thirdly, the persons he will teach, — the wicked.
Secondly, the Doctrine, he will teach — the ways, that is, God's ways. Thirdly, the Persons he will teach, — the wicked.
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Fourthly, the time when hee will teach, — then will I teach;
Fourthly, the time when he will teach, — then will I teach;
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that is, when God speakes peace to him, and restores to him the joy of his Salvation, then hee will teach others;
that is, when God speaks peace to him, and restores to him the joy of his Salvation, then he will teach Others;
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from whence in the first place wee learne this point of Doctrine, That those persons whose spirits God have wounded for sinne,
from whence in the First place we Learn this point of Doctrine, That those Persons whose spirits God have wounded for sin,
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and afterward restored to comfort are best able to teach and instruct others: Then will I teach;
and afterwards restored to Comfort Are best able to teach and instruct Others: Then will I teach;
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as it he had said, then shall I bee able to teach from my owne experience.
as it he had said, then shall I be able to teach from my own experience.
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It is those that are taught themselves are best able to teach others;
It is those that Are taught themselves Are best able to teach Others;
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Thou that teachest another saith the Apostle, teachest thou not thy selfe? A man that is not might himselfe,
Thou that Teachest Another Says the Apostle, Teachest thou not thy self? A man that is not might himself,
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nor able to teach himselfe is not fit to teach others: When thou art converted saith Christ to Peter, strengthen thy Brethren, Luke 22.32.
nor able to teach himself is not fit to teach Others: When thou art converted Says christ to Peter, strengthen thy Brothers, Lycia 22.32.
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As if he should have said, Peter, when thou hast experience of Gods goodnesse thy selfe, thou wilt be able to teach others; then strengthen thy weake Brethren.
As if he should have said, Peter, when thou hast experience of God's Goodness thy self, thou wilt be able to teach Others; then strengthen thy weak Brothers.
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Those that God hath brought under the terrours of Conscience, they knowing the terrour of the Lord will from their owne experience acquaint others with it, 2 Cor. 5.11.
Those that God hath brought under the terrors of Conscience, they knowing the terror of the Lord will from their own experience acquaint Others with it, 2 Cor. 5.11.
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And they having comfort from God are best able to comfort others;
And they having Comfort from God Are best able to Comfort Others;
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Who comforteth us saith the Apostle in all our tribulations, that we might be able to comfort others, 2 Cor. 1.4.
Who comforts us Says the Apostle in all our tribulations, that we might be able to Comfort Others, 2 Cor. 1.4.
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As much as if hee should have said, untill a man have experience of Gods goodnesse himselfe, hee will not be able to comfort another;
As much as if he should have said, until a man have experience of God's Goodness himself, he will not be able to Comfort Another;
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and the experience of Gods goodnesse makes a man able from experience to comfort others;
and the experience of God's Goodness makes a man able from experience to Comfort Others;
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therefore God comforts his in all their tribulations that they might be able to comfort others.
Therefore God comforts his in all their tribulations that they might be able to Comfort Others.
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1. Reason of the point is, because such can teach others experimentally;
1. Reason of the point is, Because such can teach Others experimentally;
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for the Lord having opened their owne eyes, and shewed them the horrible filthinesse of sinne;
for the Lord having opened their own eyes, and showed them the horrible filthiness of sin;
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what Monsters they are, how by nature they are children of wrath, Eph. 2.3. That they have defaced the Image of God, and have the Image of Satan;
what Monsters they Are, how by nature they Are children of wrath, Ephesians 2.3. That they have defaced the Image of God, and have the Image of Satan;
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that they lie in their bloud and filthinesse, Ezechiell 16.8. And shewed them the fountaine of Christ's bloud, Zechariah 13.1.
that they lie in their blood and filthiness, Ezekiel 16.8. And showed them the fountain of Christ's blood, Zechariah 13.1.
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In that day there shall bee a fountaine opened to the house of David, and the Inhabitants of Ierusalem to wash in, for sinne and for uncleannesse;
In that day there shall be a fountain opened to the house of David, and the Inhabitants of Ierusalem to wash in, for sin and for uncleanness;
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and made them tunne to this fountaine with David, Purge me, wash mee; they can experimentally declare this to others.
and made them tun to this fountain with David, Purge me, wash me; they can experimentally declare this to Others.
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Secondly, they know by experience what folly and madnesse it is to runne on in the wayes of sinne,
Secondly, they know by experience what folly and madness it is to run on in the ways of sin,
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and they can informe others of it;
and they can inform Others of it;
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Paul hee had found the service of sinne a fruitlesse service himselfe, and hee appeales to others,
Paul he had found the service of sin a fruitless service himself, and he appeals to Others,
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whether they had not found it so also, as Rom. 6.21. What fruit found yee in those things whereof yee are now ashamed;
whither they had not found it so also, as Rom. 6.21. What fruit found ye in those things whereof ye Are now ashamed;
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Those that know the folly, and madnesse, and fruitlessenesse in the service of sinne, they can experimentally informe others.
Those that know the folly, and madness, and fruitlessenesse in the service of sin, they can experimentally inform Others.
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Thirdly, they have felt the burden of sinne themselves, and they can declare to others what a pressing burden sinne is;
Thirdly, they have felt the burden of sin themselves, and they can declare to Others what a pressing burden sin is;
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sinne is such a burden as will sinke the soule if it bee not disburdened;
sin is such a burden as will sink the soul if it be not disburdened;
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When the weight of sinne oppressed Davids Conscience, hee cryed out, My iniquities are gone over my head, they are a burden too heavie for mee to beare, Psal. 38.4.
When the weight of sin oppressed Davids Conscience, he cried out, My iniquities Are gone over my head, they Are a burden too heavy for me to bear, Psalm 38.4.
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When the Lord intends good to the foule, hee layes the burden of sinne upon the Conscience, that it might runne to Christ who onely can ease it;
When the Lord intends good to the foul, he lays the burden of sin upon the Conscience, that it might run to christ who only can ease it;
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Who also invites such to come to him, Math. 11.28. Come unto mee all yee that labour and are heavie laden, and I will ease you.
Who also invites such to come to him, Math. 11.28. Come unto me all ye that labour and Are heavy laden, and I will ease you.
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Yee that labour under the burden of sinne, and crie helpe, I sinke, I perish, I perish, them Christ eases,
Ye that labour under the burden of sin, and cry help, I sink, I perish, I perish, them christ eases,
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and then they can tell their friends and Neighbours experimentally sinne will presse the sinner, if ever God intend good to the soule here;
and then they can tell their Friends and Neighbours experimentally sin will press the sinner, if ever God intend good to the soul Here;
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for though some are pressed with the burden of it more then others, yet all feele the burden of it in some measure;
for though Some Are pressed with the burden of it more then Others, yet all feel the burden of it in Some measure;
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and if they feel not the pressing burden of sinne here for their good, it will presse them to hell for ever without hope of recovery;
and if they feel not the pressing burden of sin Here for their good, it will press them to hell for ever without hope of recovery;
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and therefore, woe to those men and women that Iesus Christ eases not of this burden.
and Therefore, woe to those men and women that Iesus christ eases not of this burden.
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Fourthly, they have been made sensible of their spirituall bondage, and servitude to sinne and Satan;
Fourthly, they have been made sensible of their spiritual bondage, and servitude to sin and Satan;
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A man that hath been in Captivity, and made a slave to his Enemies, can tell by experience whet bondage and captivity is.
A man that hath been in Captivity, and made a slave to his Enemies, can tell by experience whet bondage and captivity is.
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We are all by nature bond-slaves to sinne and Satan;
We Are all by nature bondslaves to sin and Satan;
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we were borne slaves and have lived slaves, a worse slavery then the Turkes or any other Nations slavery;
we were born slaves and have lived slaves, a Worse slavery then the Turkes or any other nations slavery;
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but naturall people are not sensible of it;
but natural people Are not sensible of it;
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It is those that have been made sensible of it that can best informe others about it.
It is those that have been made sensible of it that can best inform Others about it.
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Fifthly, they have tasted the bitternesse of sinne, and they can declare to others what bitters fruits sinne brings forth;
Fifthly, they have tasted the bitterness of sin, and they can declare to Others what bitters fruits sin brings forth;
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though sinne be in the mouth as sweet as honey, yet in the belly it will be bitter; afterwards it brings bitternesse;
though sin be in the Mouth as sweet as honey, yet in the belly it will be bitter; afterwards it brings bitterness;
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David found it true by experience, when hee cryed out, my sinne is ever before mee;
David found it true by experience, when he cried out, my sin is ever before me;
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Ever when I lie downe and when I rise up, where ever I am, or what ever I doe, my sinne is ever before me, my Conscience alwayes accuses mee.
Ever when I lie down and when I rise up, where ever I am, or what ever I do, my sin is ever before me, my Conscience always accuses me.
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Iob found sinne bitter also, Iob 13.26. Thou writest bitter things against mee, and causest mee to possesse the sinnes of my youth;
Job found sin bitter also, Job 13.26. Thou Writer bitter things against me, and causest me to possess the Sins of my youth;
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God brought his sinne to remembrance, and his Conscience accuses him, this was bitter; thou writest bitter things against mee; Sinne will end in bitternesse; Behold!
God brought his sin to remembrance, and his Conscience accuses him, this was bitter; thou Writer bitter things against me; Sin will end in bitterness; Behold!
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it is an evill thing and bitter to forsake the Lord, Ier. 2.19. It will make the sinner to mourne in bitternesse, Zech. 12 10. They shall mourne for him and be in bitternesse, they may pray in bitternesse, heare the word in bitternesse, not finde one word of comfort in the Ordinances;
it is an evil thing and bitter to forsake the Lord, Jeremiah 2.19. It will make the sinner to mourn in bitterness, Zechariah 12 10. They shall mourn for him and be in bitterness, they may pray in bitterness, hear the word in bitterness, not find one word of Comfort in the Ordinances;
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they may thinke upon God in bitternesse;
they may think upon God in bitterness;
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saith David, I thought upon God and was troubled, I prayed and my spirit was full of anguish, Psal. 77.3.
Says David, I Thought upon God and was troubled, I prayed and my Spirit was full of anguish, Psalm 77.3.
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Though hee thought upon God and prayed to him, who is the soules life, comfort, joy, all in all, yet he was troubled;
Though he Thought upon God and prayed to him, who is the Souls life, Comfort, joy, all in all, yet he was troubled;
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So the poore sinner may pray and be troubled, heare and bee troubled, read and be troubled, looke up to Heaven and bee troubled, thinke upon God and be troubled;
So the poor sinner may pray and be troubled, hear and be troubled, read and be troubled, look up to Heaven and be troubled, think upon God and be troubled;
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Like a Mariner in a storme, when hope failes of safetie he cries out, What shall I doe? I sinke, I perish.
Like a Mariner in a storm, when hope fails of safety he cries out, What shall I do? I sink, I perish.
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So sayes the soule in the bitternesse of spirit, I sinke and perish, I am damned, my Conscience that is a rolle, wherein is written Lamentations, and mourning, and woe;
So Says the soul in the bitterness of Spirit, I sink and perish, I am damned, my Conscience that is a roll, wherein is written Lamentations, and mourning, and woe;
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Now I see by experience, it is an evill thing and bitter to forsake the Lord.
Now I see by experience, it is an evil thing and bitter to forsake the Lord.
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Now that soule that hath tasted the bitternesse of sinne can experimentally teach others how bitter sinne is;
Now that soul that hath tasted the bitterness of sin can experimentally teach Others how bitter sin is;
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A man that hath indured imprisonment, or that hath indured sicknesse can best tell what it is;
A man that hath endured imprisonment, or that hath endured sickness can best tell what it is;
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A man that hath had the Pox or the Plague, and recovered it, can experimentally tell what it is.
A man that hath had the Pox or the Plague, and recovered it, can experimentally tell what it is.
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So they that have seen the plague of a hard heart, the plague-sore of sinne, they can best declare to others the bitternesse of it.
So they that have seen the plague of a hard heart, the Plague-sore of sin, they can best declare to Others the bitterness of it.
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6. They have tasted of Gods goodnesse also, and they can experimentally shew to others how gracious the Lord is,
6. They have tasted of God's Goodness also, and they can experimentally show to Others how gracious the Lord is,
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how gracious the Lord hath been to them in restoring peace to them; as they have been acquainted with the bitternesse of sinne;
how gracious the Lord hath been to them in restoring peace to them; as they have been acquainted with the bitterness of sin;
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So with the Lords comming into the soule with comfort; they can experimentally tell others God doth not alway hide his face;
So with the lords coming into the soul with Comfort; they can experimentally tell Others God does not always hide his face;
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though for a time the soule may looke up to the Lord that hides his face, Esa 8.17.
though for a time the soul may look up to the Lord that hides his face, Isaiah 8.17.
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Yet he will not hide his face alwayes, though the Spouse mourne a long time after him whom her soule loveth,
Yet he will not hide his face always, though the Spouse mourn a long time After him whom her soul loves,
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yet at the length she finds him.
yet At the length she finds him.
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Cant. 3. For a moment, in my anger saith the Lord, I hid my face, Esa. 54.8.
Cant 3. For a moment, in my anger Says the Lord, I hid my face, Isaiah 54.8.
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But with everlasting kindnesse will I have compassion on thee;
But with everlasting kindness will I have compassion on thee;
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and they can declare to others how the Lord returned in mercy to them, when they were ready to sinke,
and they can declare to Others how the Lord returned in mercy to them, when they were ready to sink,
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when hope failed, and they were ready to despaire, •• the Prophet saith in the fatherlesse finde mercy, H•sea 14.4. I was saith the soule as on fatherlesse, and motherlesse, and friendlesse, and harbourlesse, I apprehended my selfe sinking downe to hell without hope or help;
when hope failed, and they were ready to despair, •• the Prophet Says in the fatherless find mercy, H•sea 14.4. I was Says the soul as on fatherless, and motherless, and friendless, and harbourless, I apprehended my self sinking down to hell without hope or help;
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I see I had nothing, nor had done nothing that would commend mee to God,
I see I had nothing, nor had done nothing that would commend me to God,
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and yet in my dispairing condition, when I said I am cast off, the Lord of his free grace found mee a lost sheep;
and yet in my despairing condition, when I said I am cast off, the Lord of his free grace found me a lost sheep;
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A prodigall child that fed upon husks untill my soule was starved;
A prodigal child that fed upon husks until my soul was starved;
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and the Lord drew me to Christ, and commanded his loving kindnesse to take hold upon me, hee overcame mee and made sick of love to lesus Christ.
and the Lord drew me to christ, and commanded his loving kindness to take hold upon me, he overcame me and made sick of love to Jesus christ.
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And now I see that Christ is all in all; the sight of God as a reconciled Father in Iesus Christ, that is, soule-satisfying comfort;
And now I see that christ is all in all; the sighed of God as a reconciled Father in Iesus christ, that is, Soul-satisfying Comfort;
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one smile from the Father in Iesus Christ countervailes all the bitternesse I have undergone;
one smile from the Father in Iesus christ countervails all the bitterness I have undergone;
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Now I thinke I should be able to comfort others in the like distresse, and this is the first reason; they can teach others experimentally.
Now I think I should be able to Comfort Others in the like distress, and this is the First reason; they can teach Others experimentally.
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The second Reason is, because they are most skilfull to minister a word in season to a drooping soule;
The second Reason is, Because they Are most skilful to minister a word in season to a drooping soul;
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If a man inquire the way to a place, hee that hath been at that place is more skilfull to direct him then one that either knowes it by heare-say, or by the Map;
If a man inquire the Way to a place, he that hath been At that place is more skilful to Direct him then one that either knows it by hearsay, or by the Map;
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They can speake as they have heard or read, but hee that hath been there he speaks according to knowledge, hee speaks that he hath seen;
They can speak as they have herd or read, but he that hath been there he speaks according to knowledge, he speaks that he hath seen;
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A man may teach many profitable truths to others, and yet never found the power of them himselfe.
A man may teach many profitable truths to Others, and yet never found the power of them himself.
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I beat downe my body saith the Apostle, and bring it into subjection, least, while I preach to others I my selfe should be a castaway.
I beatrice down my body Says the Apostle, and bring it into subjection, lest, while I preach to Others I my self should be a castaway.
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Is it possible for a man to teach others and yet not bee taught himselfe; A man may preach of the Doctrine of Faith, and Repentance, and Obedience to others;
Is it possible for a man to teach Others and yet not be taught himself; A man may preach of the Doctrine of Faith, and Repentance, and obedience to Others;
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As the man that directs the other the way by the Map;
As the man that directs the other the Way by the Map;
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but hee that hath found Faith and Repentance, and walks with God, hee can teach others experimentally.
but he that hath found Faith and Repentance, and walks with God, he can teach Others experimentally.
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They that walke in the way to Heaven are more skilfull to direct another the way,
They that walk in the Way to Heaven Are more skilful to Direct Another the Way,
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then they that direct them by heare-say; The Saints knowes what enemies and tocks and dangers are in the way to heaven,
then they that Direct them by hearsay; The Saints knows what enemies and tocks and dangers Are in the Way to heaven,
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and they can acquaint others with them.
and they can acquaint Others with them.
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Use of the point is to informe us, that it is very necessary, that they that teach others be taught themselves.
Use of the point is to inform us, that it is very necessary, that they that teach Others be taught themselves.
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Thou that teachest another saith the Apostle, teachest thou not thy selfe, Rom. 2.21.
Thou that Teachest Another Says the Apostle, Teachest thou not thy self, Rom. 2.21.
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It is that man that hath groaned under the burden of his owne lusts and corruptions,
It is that man that hath groaned under the burden of his own Lustiest and corruptions,
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and overcomes them, that is best able to teach another how to overcome his lusts and corruptions;
and overcomes them, that is best able to teach Another how to overcome his Lustiest and corruptions;
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Truly a man is not fit to teach as a Minister untill hee be taught himselfe to know God, and Christ savingly;
Truly a man is not fit to teach as a Minister until he be taught himself to know God, and christ savingly;
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nor fit to advise as a Christian untill hee bee taught in the Schoole of Christ;
nor fit to Advice as a Christian until he be taught in the School of christ;
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Were a man taught all the Arts and Sciences under Heaven, were hee able to speake with such acutenesse and Elequence as should cause admiration in the hearers;
Were a man taught all the Arts and Sciences under Heaven, were he able to speak with such acuteness and Eloquence as should cause admiration in the hearers;
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yet all this is nothing to the saving knowledge of Iesus Christ.
yet all this is nothing to the Saving knowledge of Iesus christ.
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Paul had as good bringing up as another, yet hee counted all as drosse and dung in comparison of the excellent knowledge of Christ;
Paul had as good bringing up as Another, yet he counted all as dross and dung in comparison of the excellent knowledge of christ;
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Arts and Sciences, and parts are necessary, but the saving knowledge of Iesus Christ is the unicum necessarium for a Teacher;
Arts and Sciences, and parts Are necessary, but the Saving knowledge of Iesus christ is the unicum Necessary for a Teacher;
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therefore it is very necessarie that they that teach others bee taught savingly the knowledge of Christ,
Therefore it is very necessary that they that teach Others bee taught savingly the knowledge of christ,
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as well as literally your knowledge of the Letter.
as well as literally your knowledge of the letter.
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Secondly, it informes us, that if those that are converted themselves be fittest Instruments to convert others:
Secondly, it informs us, that if those that Are converted themselves be Fittest Instruments to convert Others:
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then how unfit are such for the worke of the Ministry as are enemies to Conversion:
then how unfit Are such for the work of the Ministry as Are enemies to Conversion:
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Such as daube people with untempered morter, and teach lies for truth, and crie peace, peace, when there is no peace;
Such as daub people with untempered mortar, and teach lies for truth, and cry peace, peace, when there is no peace;
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Such as discourage people rather then incourage them in the wayes of God, and also as bad in their let examples of drunkennesse, Sabbath prophanation, uncleannesse, Idlenesse, swearing,
Such as discourage people rather then encourage them in the ways of God, and also as bad in their let Examples of Drunkenness, Sabbath profanation, uncleanness, Idleness, swearing,
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and these yet are the men cryed up, and highly esteemed in the world;
and these yet Are the men cried up, and highly esteemed in the world;
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aye, but if God account them unfit Ministers, it mattert not what account the world hath of them;
aye, but if God account them unfit Ministers, it mattert not what account the world hath of them;
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they must needs bee very unfit to direct poore soules the way to Heaven that are themselves walking in the way to Hell;
they must needs be very unfit to Direct poor Souls the Way to Heaven that Are themselves walking in the Way to Hell;
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and enemies to those that walke to Heaven;
and enemies to those that walk to Heaven;
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Such as refuse to walke in the wayes of God themselves, and hinder as many as they can from walking in them,
Such as refuse to walk in the ways of God themselves, and hinder as many as they can from walking in them,
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surely these are unfit to teach others his wayes.
surely these Are unfit to teach Others his ways.
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Thirdly, if those whose spirits God wounds for sinne, and after restores to comfort be best able to teach others, it informes us that God does bring those soules hee intends good o through a wildernesse of terrour to comfort, I will allure her and bring her into the wildernesse,
Thirdly, if those whose spirits God wounds for sin, and After restores to Comfort be best able to teach Others, it informs us that God does bring those Souls he intends good oh through a Wilderness of terror to Comfort, I will allure her and bring her into the Wilderness,
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and speake friendly to her, Hosea 2.14. The Spouse comes out of the wildernesse leaning upon her wel beloved, Can: 8.5.
and speak friendly to her, Hosea 2.14. The Spouse comes out of the Wilderness leaning upon her well Beloved, Can: 8.5.
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Therefore in the next place it is for a use of direction to such as would seeke unto others in their straites;
Therefore in the next place it is for a use of direction to such as would seek unto Others in their straits;
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to make choyce of such Teachers as are best able to advise them as neere as they can, such as can advise them experimentally.
to make choice of such Teachers as Are best able to Advice them as near as they can, such as can Advice them experimentally.
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The sick man will goe to such a Physitian as hee is perswaded is skilfull, and experienced;
The sick man will go to such a physician as he is persuaded is skilful, and experienced;
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Wee should be as carefull for our soules, to make choice of such spirituall Physitians as are skilfull experienced men;
we should be as careful for our Souls, to make choice of such spiritual Physicians as Are skilful experienced men;
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And it renders a man or woman suspicious, when in their troubles they goe to such as will daube them up,
And it renders a man or woman suspicious, when in their Troubles they go to such as will daub them up,
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and flatter them in their sinne, such as will prophecie peace when there is no peace;
and flatter them in their sin, such as will prophecy peace when there is no peace;
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and cannot indure them that deale faithfully with them.
and cannot endure them that deal faithfully with them.
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First, consider, an unskilfull unexperienced Physitian may instead of recovering the patient make the disease more dangerous,
First, Consider, an unskilful unexperienced physician may instead of recovering the patient make the disease more dangerous,
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if this bee thy soules condition it is very sad.
if this be thy Souls condition it is very sad.
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Secondly, consider when the Patients life or death depends upon the Physitians skill, if the Physitian want skill the patient dies:
Secondly, Consider when the Patients life or death depends upon the Physicians skill, if the physician want skill the patient die:
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When thy soule is sic• thou standest upon the brinke of eternitie, if thou goest to unskilfull Physitions thou mayst perish for ever.
When thy soul is sic• thou Standest upon the brink of eternity, if thou goest to unskilful Physicians thou Mayest perish for ever.
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Iesus Christ is the soules best Physition, the way to be healed is to goe to him;
Iesus christ is the Souls best physician, the Way to be healed is to go to him;
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and to aske Counsell of such Physitians as have been healed by him, and have learned their skill of him.
and to ask Counsel of such Physicians as have been healed by him, and have learned their skill of him.
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Secondly, as I would advise such as are in distresse to seeke to a skilfull Teacher,
Secondly, as I would Advice such as Are in distress to seek to a skilful Teacher,
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so also as neere as they can to one that is faithfull;
so also as near as they can to one that is faithful;
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If a Physitian have never so much skill, if hee be unfaithfull, hee may doe hurt as well as good with his skill;
If a physician have never so much skill, if he be unfaithful, he may do hurt as well as good with his skill;
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then above all make sure of a faithfull Physitian for the soule, one that will faithfully applie the word to thy soule sutable to thy condition,
then above all make sure of a faithful physician for the soul, one that will faithfully apply the word to thy soul suitable to thy condition,
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whether it makes for thee or against thee;
whither it makes for thee or against thee;
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one that will bee faithfull in keeping secrets, It becomes not a faithfull Minister to disclose those secrets that wounded spirits reiate to them,
one that will be faithful in keeping secrets, It becomes not a faithful Minister to disclose those secrets that wounded spirits reiate to them,
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but rather to pitie them, and pray for them, and advise them;
but rather to pity them, and pray for them, and Advice them;
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this is the duty of a Physitian that is faithfull, and such Physitians sick soules should seek unto for advice.
this is the duty of a physician that is faithful, and such Physicians sick Souls should seek unto for Advice.
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I Now come to the second Doctrine: Then shall I teach.
I Now come to the second Doctrine: Then shall I teach.
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Whence wee learne that when a man is once converted himselfe, hee will endeavour the conversion of others;
Whence we Learn that when a man is once converted himself, he will endeavour the conversion of Others;
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If hee bee a Minister, when hee is converted himselfe, what paines will he take to convert others;
If he be a Minister, when he is converted himself, what pains will he take to convert Others;
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hee will pray and study, and sweat, preaching the Word in s•ason and out of leason, hee will consider Christ have died to bring home soules to God;
he will pray and study, and sweat, preaching the Word in s•ason and out of leason, he will Consider christ have died to bring home Souls to God;
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and shall not I whom hee hath set as a watchman over soules, studie, and sweat and travell in birth, till Christ bee formed in them,
and shall not I whom he hath Set as a watchman over Souls, study, and sweat and travel in birth, till christ be formed in them,
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yea, and beseech them in Christ's stead to bee reconciled unto God, 2 Cor. 5.20. What meane the faithfull Ministers preaching the word in season, and out of season, their reproving, rebuking, exhorting;
yea, and beseech them in Christ's stead to be reconciled unto God, 2 Cor. 5.20. What mean the faithful Ministers preaching the word in season, and out of season, their reproving, rebuking, exhorting;
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not as carnall people say the Minister beare us ill will, and therefore hee reproves us and threatens us with damnation and Iudgement;
not as carnal people say the Minister bear us ill will, and Therefore he reproves us and threatens us with damnation and Judgement;
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no, but because they would faine bring home soules to God; they are converted themselves, and they desire the Conversion of others;
no, but Because they would feign bring home Souls to God; they Are converted themselves, and they desire the Conversion of Others;
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so private Christians, when God hath once converted them, they will take paines to convert others.
so private Christians, when God hath once converted them, they will take pains to convert Others.
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When Christ told the woman in Iohn 4. I hat he was the Messias, shee left her waterpot and water to goe call others to see Christ;
When christ told the woman in John 4. I hat he was the Messias, she left her waterpot and water to go call Others to see christ;
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When God hath converted the husband, hee will indeavour the Conversion of his wife, hee will pray for her and instruct her in the wayes of God,
When God hath converted the husband, he will endeavour the Conversion of his wife, he will pray for her and instruct her in the ways of God,
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So when God hath converted the wife, shee will endeavour the Conversion of her husband. So converted Parents will pray for their Children, and instruct them, and indeavour their Conversion, and wish, oh!
So when God hath converted the wife, she will endeavour the Conversion of her husband. So converted Parents will pray for their Children, and instruct them, and endeavour their Conversion, and wish, o!
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that the Lord would grant that my sonne or daughter might live in his fight;
that the Lord would grant that my son or daughter might live in his fight;
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and they will indeavour the Conversion of their friends and Neighbours, they will pray for them,
and they will endeavour the Conversion of their Friends and Neighbours, they will pray for them,
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and advise and counsell them, and mourne over them, and intice them to that which is good.
and Advice and counsel them, and mourn over them, and entice them to that which is good.
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The Reason is, because saving grace will not be Idle, it will act; goodnesse is of a spreading nature;
The Reason is, Because Saving grace will not be Idle, it will act; Goodness is of a spreading nature;
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Paul, when hee was converted himselfe, see what paines he takes to convert others; hee will with-hold nothing that is profitable for the good of soules.
Paul, when he was converted himself, see what pains he Takes to convert Others; he will withhold nothing that is profitable for the good of Souls.
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When Agrippa said to him, Acts 26.29.
When Agrippa said to him, Acts 26.29.
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Almost thou perswadest mee to be a Christian, hee said, I would to God that not onely thou,
Almost thou persuadest me to be a Christian, he said, I would to God that not only thou,
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but all that heare me this day were not almost but altogether such as I am, except bonds;
but all that hear me this day were not almost but altogether such as I am, except bonds;
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his desire was, that all that heard him might be truly converted, yea, bee did so earnestly desire the Conversion and Salvation of his Brethren, and Countrymen, that Romans 9.2. Hee could have wistred himselfe accursed from Christ, that they might have been saved.
his desire was, that all that herd him might be truly converted, yea, bee did so earnestly desire the Conversion and Salvation of his Brothers, and Countrymen, that Romans 9.2. He could have wistred himself accursed from christ, that they might have been saved.
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So Ioshua, hee was converted and followed God constantly himselfe, and hee resolves with his Family to serve the Lord:
So Ioshua, he was converted and followed God constantly himself, and he resolves with his Family to serve the Lord:
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So Abraham will teach his Children after him the way of the Lord, Gen. 18, 19. I know Abraham saith the Lord, that hee will teach his children,
So Abraham will teach his Children After him the Way of the Lord, Gen. 18, 19. I know Abraham Says the Lord, that he will teach his children,
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and his houshold after him to keepe the way of the Lord.
and his household After him to keep the Way of the Lord.
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What is the Reason goodnesse is of a spreading nature? True grace cannot in this sense bee hid;
What is the Reason Goodness is of a spreading nature? True grace cannot in this sense be hid;
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Though all be not Gold that glisters, yet true Gold will glister Yee are faith Christ, the light of the World.
Though all be not Gold that glisters, yet true Gold will glister Ye Are faith christ, the Light of the World.
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A Citie set on a hill cannot be hid; True grace where it is will discover it selfe.
A city Set on a hill cannot be hid; True grace where it is will discover it self.
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1. Ʋse. Is it so that such as are converted themselves will indeavour the Conversion of others;
1. Ʋse. Is it so that such as Are converted themselves will endeavour the Conversion of Others;
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then what an evident signe is it, such are not converted themselves as indeavour not the Conversion of others,
then what an evident Signen is it, such Are not converted themselves as endeavour not the Conversion of Others,
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but rather intise them to sinne; to Swearing, Drunkennesse, Sabbath prophanation, lying, slandering;
but rather entice them to sin; to Swearing, drunkenness, Sabbath profanation, lying, slandering;
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Yea, What shall wee thinke of such as are Enemies to Conversion• such as scoffe and steere at Converted people;
Yea, What shall we think of such as Are Enemies to Conversion• such as scoff and steer At Converted people;
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Surely such are farre from saving Conversion.
Surely such Are Far from Saving Conversion.
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To enter into particulars, Doe we see Majestrates instead of punishing sinne, and standing up for sinne;
To enter into particulars, Do we see Magistrates instead of punishing sin, and standing up for sin;
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neglect to reforme themselves, and neglect to reforme in their Families;
neglect to reform themselves, and neglect to reform in their Families;
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but suffer their children and servants to lie oft, and slander and abuse the people of God;
but suffer their children and Servants to lie oft, and slander and abuse the people of God;
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yea, it may bee to scoffe at them behinde the doore; Doe we see them instead of setting good examples fet bad examples;
yea, it may be to scoff At them behind the door; Do we see them instead of setting good Examples fetched bad Examples;
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instead of standing up for the furtherance or the Gospell hinder it what they can, by opposing godly Ministers;
instead of standing up for the furtherance or the Gospel hinder it what they can, by opposing godly Ministers;
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and pleading for ignorant sottish scandalous Ministers, swearers, pot companions, drawers on of others to sinne with greedinesse;
and pleading for ignorant sottish scandalous Ministers, swearers, pot Sodales, drawers on of Others to sin with greediness;
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Whatsoever their pretext is, if according to the words of our Saviour Christ, we may judge of the tree by the fruit, it is evident such Magistrates are not sincere Converts.
Whatsoever their pretext is, if according to the words of our Saviour christ, we may judge of the tree by the fruit, it is evident such Magistrates Are not sincere Converts.
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So such Ministers as daube people with untempered morter, flatter them in their sinnes, sad the hearts of the righteous,
So such Ministers as daub people with untempered mortar, flatter them in their Sins, sad the hearts of the righteous,
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and strengthen the hands of the wicked; teach not the people the difference betwixt the holy and prophane, according to Ezekiel 44.23. Persecute the faithfull Manisters of the word;
and strengthen the hands of the wicked; teach not the people the difference betwixt the holy and profane, according to Ezekielem 44.23. Persecute the faithful Manisters of the word;
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and instead of exhorting people to pray in their Families, and to read the word, scoffe and deride at them that doe;
and instead of exhorting people to pray in their Families, and to read the word, scoff and deride At them that do;
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sure such Ministers are not sincere Converts, for if they were converted themselves they would endeavour the Conversion of others.
sure such Ministers Are not sincere Converts, for if they were converted themselves they would endeavour the Conversion of Others.
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— So such private persons as neglect prayer in their Family, reading of the word, instructing the soules committed to their charge in the wayes of God, are content to venture their owne soules, their Childrens soules,
— So such private Persons as neglect prayer in their Family, reading of the word, instructing the Souls committed to their charge in the ways of God, Are content to venture their own Souls, their Children's Souls,
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and servants soules under a soule-starving Minister. It is evident these are not sincere Converts;
and Servants Souls under a soule-starving Minister. It is evident these Are not sincere Converts;
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for if they were truly converted themselves, they would set up the worship of God in their Families, they would desire the Ordinances of God in the purity;
for if they were truly converted themselves, they would Set up the worship of God in their Families, they would desire the Ordinances of God in the purity;
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As new borne babes they would desire the sincere milke of the word, that they might grow thereby, 1 Pet. 2.2. They would inquire where Christ feeds his flocks at noone time, Cant. 1.7.
As new born babes they would desire the sincere milk of the word, that they might grow thereby, 1 Pet. 2.2. They would inquire where christ feeds his flocks At noon time, Cant 1.7.
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They would crie with David, How amiable are thy Tabernacles oh Lord God of Hosts, my soule longeth,
They would cry with David, How amiable Are thy Tabernacles o Lord God of Hosts, my soul Longeth,
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yea, and fainteth for the Courts of the Lord, my heart and my flesh cryeth our for the living God;
yea, and fainteth for the Courts of the Lord, my heart and my Flesh Cries our for the living God;
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And I had rather bee a doore keepes in the house of God then to dwell in the tents of the wicked, Psal. 84. They would bee carefull of their owns soules,
And I had rather be a door keeps in the house of God then to dwell in the tents of the wicked, Psalm 84. They would be careful of their owns Souls,
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and the soules of their Family.
and the Souls of their Family.
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2. Use, If converted persons will endeavour the Conversion of others, it informes us that there is very few converted now adayes;
2. Use, If converted Persons will endeavour the Conversion of Others, it informs us that there is very few converted now adays;
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Where shall wee find them that indeavour the Conversion of others. Looke amongst great men, such as are in eminent places;
Where shall we find them that endeavour the Conversion of Others. Look among great men, such as Are in eminent places;
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Doe not the Scripture say, Not many high, not many mighty, not many noble are called;
Do not the Scripture say, Not many high, not many mighty, not many noble Are called;
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And doth not our Saviour say, The Mysteries of the Gospel are hid from the wise,
And does not our Saviour say, The Mysteres of the Gospel Are hid from the wise,
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and understanding in the world, Matth. 11.25. And is it not written, that builders laid aside Christ the corner stone, Acts 4.11.
and understanding in the world, Matthew 11.25. And is it not written, that Builders laid aside christ the corner stone, Acts 4.11.
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How few men in eminent places stand up for God.
How few men in eminent places stand up for God.
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Where shall we find converted Magistrates, and converted Gentlemen now adayes? If this bee their Character to seeke the Conversion of others.
Where shall we find converted Magistrates, and converted Gentlemen now adays? If this be their Character to seek the Conversion of Others.
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So how few Converts shall wee find amongst Ministers now adayes.
So how few Converts shall we find among Ministers now adays.
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Where are they that pray and study, and preach, and sweat to convert soules? And that mourne for the obstinacy of the people,
Where Are they that pray and study, and preach, and sweat to convert Souls? And that mourn for the obstinacy of the people,
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when they see their Ministery convere not soules to God, as Ierem•ah did. Ier. 13.17. It for all this yee will not heare, my soule shall weep in secret for your pride:
when they see their Ministry convere not Souls to God, as Ierem•ah did. Jeremiah 13.17. It for all this ye will not hear, my soul shall weep in secret for your pride:
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And my eyes shall run downe teares, because the Lords flock is carried away captive;
And my eyes shall run down tears, Because the lords flock is carried away captive;
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Whether they would heare or no, the Prophet will mourne for their obstinacie and hardnesse of heart;
Whither they would hear or no, the Prophet will mourn for their obstinacy and hardness of heart;
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So when a faithfull Minister is diligent to preach the word in season, and out of season, dividing the word of truth aright, with a desire to bring home soules to God;
So when a faithful Minister is diligent to preach the word in season, and out of season, dividing the word of truth aright, with a desire to bring home Souls to God;
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And yet the word proves a hardning letter;
And yet the word Proves a hardening Letter;
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It makes them goe up and downe mourning with the Prophet, I have laboured in vaine, I have spent my strength in vaine, the bellowes are burnt,
It makes them go up and down mourning with the Prophet, I have laboured in vain, I have spent my strength in vain, the bellows Are burned,
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and the lead is consumed in the fire, and the Founder melteth in vaine; for the wicked are not taken away, reprobate silver shall men call them;
and the led is consumed in the fire, and the Founder melts in vain; for the wicked Are not taken away, Reprobate silver shall men call them;
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because the Lord hath rejected them; But where shall we finde such Ministers; Now wee may find many, pervert people; Some with their corrupt Doctrine;
Because the Lord hath rejected them; But where shall we find such Ministers; Now we may find many, pervert people; some with their corrupt Doctrine;
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some with their flatteries and prophanenesse;
Some with their flatteries and profaneness;
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but where shall wee find such as goe about the worke in good earnest, to indeavour to convert soules to God.
but where shall we find such as go about the work in good earnest, to endeavour to convert Souls to God.
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Truly, when wee looke abroad amongst the watchmen of our time, I feare wee shall finde but few such.
Truly, when we look abroad among the watchmen of our time, I Fear we shall find but few such.
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Some few there are I am perswaded, make it their indeavour to convert soules, that studie to approve themselves to God, workmen that needeth not to bee ashamed;
some few there Are I am persuaded, make it their endeavour to convert Souls, that study to approve themselves to God, workmen that needs not to be ashamed;
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These are so farre I am confident from taking offence at what I say now, that they rather groane under their burden,
These Are so Far I am confident from taking offence At what I say now, that they rather groan under their burden,
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and mourne for the lukewarmenesse and prophanenesse of many of the watchmen of our time;
and mourn for the Lukewarmness and profaneness of many of the watchmen of our time;
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for if this be a Character of a sincere Convert, to indeavour the Conversion of others.
for if this be a Character of a sincere Convert, to endeavour the Conversion of Others.
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How few of the watchmen of our time are sincere Converts.
How few of the watchmen of our time Are sincere Converts.
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So, amongst the ordinary sort of people, where shall wee find sincere Converts? As for the most part of people, they scarce have a forme of godlinesse;
So, among the ordinary sort of people, where shall we find sincere Converts? As for the most part of people, they scarce have a Form of godliness;
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but are such as lye in grosse prophanenesse, or such as are but meere grosse Civilians.
but Are such as lie in gross profaneness, or such as Are but mere gross Civilians.
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And to come to professours, the Scripture saith, many of them have a forme of godlinesse and deny the power:
And to come to professors, the Scripture Says, many of them have a Form of godliness and deny the power:
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Me thinks my heart hath laine like a stone in me;
Me thinks my heart hath lain like a stone in me;
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many times when I have tooke notice of such as have been glorious Professours, yea, eminent bright starres to the view of the World:
many times when I have took notice of such as have been glorious Professors, yea, eminent bright Stars to the view of the World:
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When I have taken notice how little Religion they have had in their Families, how little reading the word,
When I have taken notice how little Religion they have had in their Families, how little reading the word,
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or praying in their Families at any time; Some neglecting morning duties; some neglecting morning and evening both;
or praying in their Families At any time; some neglecting morning duties; Some neglecting morning and evening both;
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and done no more for their Children and servants then they have done for their beasts, provides for their bodies for the day,
and done no more for their Children and Servants then they have done for their beasts, provides for their bodies for the day,
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and let their soules sinke or swimme;
and let their Souls sink or swim;
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It hath often made mee thinke of the Prophet David, how he hath cryed out in Psal. 12. Help Lord,
It hath often made me think of the Prophet David, how he hath cried out in Psalm 12. Help Lord,
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for there is not a godly man left; A faithfull man who can find saith the wise man.
for there is not a godly man left; A faithful man who can find Says the wise man.
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How few are there set up the worship of God in their Families? Where shall wee find Husbands mourning over their unconverted Wives,
How few Are there Set up the worship of God in their Families? Where shall we find Husbands mourning over their unconverted Wives,
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and wives mourning over their unconverted husbands? and parents mourning over their Children, and servants that miscarrie;
and wives mourning over their unconverted Husbands? and Parents mourning over their Children, and Servants that miscarry;
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as David did for Absolon, when he cried out, Oh! my sonne Absolon, my sonne, my son, Absolon; Would God I had died for thee my sonne, my sonne;
as David did for Absalom, when he cried out, Oh! my son Absalom, my son, my son, Absalom; Would God I had died for thee my son, my son;
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Where there is true Conversion, there will bee an indeavour to convert others:
Where there is true Conversion, there will be an endeavour to convert Others:
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and therefore it is to be feared there is but a few sincere Converts now a dayes.
and Therefore it is to be feared there is but a few sincere Converts now a days.
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3. Vse, is for examination, Let us trie our selves, whether or no woe be converted our selves;
3. Use, is for examination, Let us try our selves, whither or no woe be converted our selves;
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Doe wee indeavour the conversion of others? How does it concerne all sorts of people to come and weigh themselves in the ballance of the Sanctuary, and inquire into their conditions;
Do we endeavour the conversion of Others? How does it concern all sorts of people to come and weigh themselves in the balance of the Sanctuary, and inquire into their conditions;
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What fruits of Conversion appeares in mee as a Magistrate, as a Minister, as a Master of a Family? How doe I indeavour the Conversion of others? what care have I of my owne soule? my Childrens soules, and Neighbours soules;
What fruits of Conversion appears in me as a Magistrate, as a Minister, as a Master of a Family? How do I endeavour the Conversion of Others? what care have I of my own soul? my Children's Souls, and Neighbours Souls;
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and how doe I mourne for them that remaine obstinate? Doe I with Lot vex for the abominations of the place where I live;
and how do I mourn for them that remain obstinate? Doe I with Lot vex for the abominations of the place where I live;
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And complaine with David, Woe is mee that I am constrained to dwell in Mesech, and inhabit in the rents of Kedar; If thou be a true Convert thus it will be with thee;
And complain with David, Woe is me that I am constrained to dwell in Mesech, and inhabit in the rends of Kedar; If thou be a true Convert thus it will be with thee;
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It is very remarkable, the example of the Thiefe upon the Crosse, hee was converted at the last houre,
It is very remarkable, the Exampl of the Thief upon the Cross, he was converted At the last hour,
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and that very houre, or part of an houre, his grace discovered it selfe, hee sought the Conversion of the other thiefe,
and that very hour, or part of an hour, his grace discovered it self, he sought the Conversion of the other thief,
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as you may see in Luke 23.40. And the truth is, true grace will discover it selfe.
as you may see in Lycia 23.40. And the truth is, true grace will discover it self.
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When a soule hath once tasted of Gods goodnesse, and free grace in Iesus Christ, it cannot but desire that others might taste it.
When a soul hath once tasted of God's Goodness, and free grace in Iesus christ, it cannot but desire that Others might taste it.
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Oh! that my husband, my wife, my sonne, my daughter, my Neighbours; oh! that their soules might live;
Oh! that my husband, my wife, my son, my daughter, my Neighbours; o! that their Souls might live;
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Let us examine our selves, is it thus with us. Secondly, if wee be converted our selves, wee rejoyce as the Conversion of others.
Let us examine our selves, is it thus with us. Secondly, if we be converted our selves, we rejoice as the Conversion of Others.
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The converted Magistrate will joy to see the Gospel flourish, and the Kingdoms of Heaven suffer violence;
The converted Magistrate will joy to see the Gospel flourish, and the Kingdoms of Heaven suffer violence;
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The converted Minister will rejoyce to see Christ formed in his Auditors, and to see them walke in the wayes of the Lord;
The converted Minister will rejoice to see christ formed in his Auditors, and to see them walk in the ways of the Lord;
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The wife will rejoyce at the husbands Conversion, and the husband at the wives, and Parents at their Childrens Conversion;
The wife will rejoice At the Husbands Conversion, and the husband At the wives, and Parents At their Children's Conversion;
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there is joy in Heaven for one sinner that is converted, Luke 15. But if wee be such as never regard our owne soules, nor the soules of others;
there is joy in Heaven for one sinner that is converted, Lycia 15. But if we be such as never regard our own Souls, nor the Souls of Others;
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Such, as instead of indeavouring the Conversion of others, pervert them; doe what in us lie to hinder it;
Such, as instead of endeavouring the Conversion of Others, pervert them; do what in us lie to hinder it;
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717
are ready to envie any looke Heaven ward;
Are ready to envy any look Heaven ward;
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Doe what in us lye to nip the buddings of grace in the head at its first blossoming in others;
Do what in us lie to nip the buddings of grace in the head At its First blossoming in Others;
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or are wee such as regard not the soules of others, let them sinke or swimme.
or Are we such as regard not the Souls of Others, let them sink or swim.
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I proclaime from the God of Heaven this day, bee they what they will, either Magistrate,
I proclaim from the God of Heaven this day, be they what they will, either Magistrate,
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or Minister, or Governour of a Family;
or Minister, or Governor of a Family;
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they are not sincere Converts, and dying in this condition, they must expect nothing but damnation;
they Are not sincere Converts, and dying in this condition, they must expect nothing but damnation;
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for, except they be converted they shall never enter into the Kingdome of Heaven, as our Saviour Christ faith, Matth. 18.3.
for, except they be converted they shall never enter into the Kingdom of Heaven, as our Saviour christ faith, Matthew 18.3.
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Except a man be converted, and become as a little child, hee shall not enter into the Kingdome of Heaven;
Except a man be converted, and become as a little child, he shall not enter into the Kingdom of Heaven;
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So that we must looke for a change, or never looke to come in the Kingdome of Heaven.
So that we must look for a change, or never look to come in the Kingdom of Heaven.
av cst pns12 vmb vvi p-acp dt n1, cc av-x vvb pc-acp vvi p-acp dt n1 pp-f n1.
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Mee thinks the hea•ing of this Doctrine should make our bloud runne coole in our veines, th•• have never yet to this day regarded our owne soules, nor the soules of others;
Me thinks the hea•ing of this Doctrine should make our blood run cool in our Veins, th•• have never yet to this day regarded our own Souls, nor the Souls of Others;
pno11 vvz dt n1 pp-f d n1 vmd vvi po12 n1 vvi j p-acp po12 n2, n1 vhb av-x av p-acp d n1 vvd po12 d n2, ccx dt n2 pp-f n2-jn;
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that if wee were true Converte our selves, wee would indeavour the Conversion of others; but I hasten to a use of exhortation.
that if we were true Convert our selves, we would endeavour the Conversion of Others; but I hasten to a use of exhortation.
cst cs pns12 vbdr j vvb po12 n2, pns12 vmd vvi dt n1 pp-f n2-jn; cc-acp pns11 vvb p-acp dt n1 pp-f n1.
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Is it so, that converted Christians will indeavour to convert others;
Is it so, that converted Christians will endeavour to convert Others;
vbz pn31 av, cst vvd np1 vmb vvi pc-acp vvi n2-jn;
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Then all you that have tasted of Gods goodnesse in this particular, in whom the Lord hath wrought this worke of saving Conversion;
Then all you that have tasted of God's Goodness in this particular, in whom the Lord hath wrought this work of Saving Conversion;
av d pn22 cst vhb vvn pp-f npg1 n1 p-acp d j, p-acp ro-crq dt n1 vhz vvn d n1 pp-f vvg n1;
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Doe you wonder at the free-grace of God in working this worke of new Creation in you,
Do you wonder At the Free grace of God in working this work of new Creation in you,
vdb pn22 vvb p-acp dt n1 pp-f np1 p-acp vvg d n1 pp-f j n1 p-acp pn22,
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and give him the glory of it.
and give him the glory of it.
cc vvb pno31 dt n1 pp-f pn31.
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Secondly, from hence take comfort, that God that squares sinners for his •wne use, did not square thee to cast thee away;
Secondly, from hence take Comfort, that God that squares Sinners for his •wne use, did not square thee to cast thee away;
ord, p-acp av vvi n1, cst np1 cst n2-jn n2 p-acp po31 n1 vvi, vdd xx vvi pno21 pc-acp vvi pno21 av;
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but to bring thee to bee usefull for his glory here; and to glorifie thee hereafter.
but to bring thee to be useful for his glory Here; and to Glorify thee hereafter.
cc-acp pc-acp vvi pno21 pc-acp vbi j p-acp po31 n1 av; cc pc-acp vvi pno21 av.
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Thirdly, walke as a changed people.
Thirdly, walk as a changed people.
ord, vvb p-acp dt j-vvn n1.
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And fourthly, indeavour the Conversion of others, as Christ said to Peter, When thou art converted, strengthen thy Brethren.
And fourthly, endeavour the Conversion of Others, as christ said to Peter, When thou art converted, strengthen thy Brothers.
cc j, vvb dt n1 pp-f n2-jn, c-acp np1 vvd p-acp np1, c-crq pns21 vb2r vvn, vvb po21 n2.
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Indeavour the Conversion of your new relations, and your Neighbours by praying for them, and mourning over them,
Endeavour the Conversion of your new relations, and your Neighbours by praying for them, and mourning over them,
n1 dt n1 pp-f po22 j n2, cc po22 n2 p-acp vvg p-acp pno32, cc vvg p-acp pno32,
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and instructing of them, though it be not in thy power to change the heart,
and instructing of them, though it be not in thy power to change the heart,
cc vvg pp-f pno32, cs pn31 vbb xx p-acp po21 n1 pc-acp vvi dt n1,
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yet that God that ordinarily workes by meanes, and is found in the use of the meanes, hee may be found othee in such a way;
yet that God that ordinarily works by means, and is found in the use of the means, he may be found othee in such a Way;
av cst np1 cst av-j vvz p-acp n2, cc vbz vvn p-acp dt n1 pp-f dt n2, pns31 vmb vbi vvn uh p-acp d dt n1;
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He can carry home thy instructions with power to the soul of him, or her thou doest instruct, and make the meanes effectuall;
He can carry home thy instructions with power to the soul of him, or her thou dost instruct, and make the means effectual;
pns31 vmb vvi av-an po21 n2 p-acp n1 p-acp dt n1 pp-f pno31, cc pno31 pns21 vd2 vvi, cc vvi dt n2 j;
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and though thou canst doe it but weakly, yet, Who hath despised the day of small thing.
and though thou Canst do it but weakly, yet, Who hath despised the day of small thing.
cc cs pns21 vm2 vdi pn31 p-acp av-j, av, r-crq vhz vvn dt n1 pp-f j n1.
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God can worke by the weakest meanes;
God can work by the Weakest means;
np1 vmb vvi p-acp dt js n2;
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Discharge thou thy duty, and leave the successe to God, and thou wilt find much comfort,
Discharge thou thy duty, and leave the success to God, and thou wilt find much Comfort,
vvb pns21 po21 n1, cc vvi dt n1 p-acp np1, cc pns21 vm2 vvi d n1,
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and peace of Conscience in it. FINIS.
and peace of Conscience in it. FINIS.
cc n1 pp-f n1 p-acp pn31. fw-la.
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