WE are not generally to expect any connexion, either of Sense or Sentences in this Book of the Proverbs. Other parts of Scripture are like a rich Mine, where the precious Ore runs along in one continued Vein: But this is like a Heap of Pearls; which,
WE Are not generally to expect any connexion, either of Sense or Sentences in this Book of the Proverbs. Other parts of Scripture Are like a rich Mine, where the precious Over runs along in one continued Vein: But this is like a Heap of Pearls; which,
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So the wise Man tells us, Wine is a mocker. Sometimes it signifies an imposing upon the Credulity of others, things that seem incredible and impossible:
So the wise Man tells us, Wine is a mocker. Sometime it signifies an imposing upon the Credulity of Others, things that seem incredible and impossible:
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There are therefore Two other acceptations of this Expression, frequently occurring in the Holy Scriptures. First, This Word Mock is commonly taken for scoffing, or bitter taunting at others.
There Are Therefore Two other acceptations of this Expression, frequently occurring in the Holy Scriptures. First, This Word Mock is commonly taken for scoffing, or bitter taunting At Others.
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Thus our Lord and Saviour Jesus Christ suffered the Flouts and Derisions of an insolent Rabble, who set him at nought, and mocked him, as St. Luke speaks:
Thus our Lord and Saviour jesus christ suffered the Flouts and Derisions of an insolent Rabble, who Set him At nought, and mocked him, as Saint Lycia speaks:
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and commonly make them rankle into Hatred and Malice. And doubtless there are very many Spirits can sooner put up an Injury done them, than a cutting bitter scoff;
and commonly make them rankle into Hatred and Malice. And doubtless there Are very many Spirits can sooner put up an Injury done them, than a cutting bitter scoff;
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We justly condemn it, as a most barbarous and inhumane Custom amongst the ancient Romans, who brought many selected Pairs of miserable Men into their publick Theatres, only to delight the Spectators with their Blood and Death.
We justly condemn it, as a most barbarous and inhumane Custom among the ancient Romans, who brought many selected Pairs of miserable Men into their public Theatres, only to delight the Spectators with their Blood and Death.
yea damning his precious Soul. Go laugh at a wretched Man upon the Rack, of upon the Wheel; Laugh at the odd distorted Postures of Epilepticks, or the Convulse Motions of Dying and Expiring Men; Sport thy self with their writh'd Looks, and antick Shapes of Misery:
yea damning his precious Soul. Go laugh At a wretched Man upon the Rack, of upon the Wheel; Laugh At the odd distorted Postures of Epileptics, or the Convulse Motions of Dying and Expiring Men; Sport thy self with their writhed Looks, and antic Shapes of Misery:
or how they circle and twist themselves in unquenchable Flames? Certainly such a Sight as this would affect thee with a cold Horrour, and a shivering Dread:
or how they circle and twist themselves in unquenchable Flames? Certainly such a Sighed as this would affect thee with a cold Horror, and a shivering Dread:
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to see some come reeling home, disguis'd in all the brutish Shapes that Drunkenness can put upon them, ready to discharge their Vomit in the Face of every one they meet:
to see Some come reeling home, disguised in all the brutish Shapes that drunkenness can put upon them, ready to discharge their Vomit in the Face of every one they meet:
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certainly he that can entertain himself with Mirth at these things, hath not only forsworn his Religion, but his Humanity; and may, with much more Reason, make the Miseries of poor distracted People, chain'd up in Bedlam, to become his Sport and Pastime.
Certainly he that can entertain himself with Mirth At these things, hath not only forsworn his Religion, but his Humanity; and may, with much more Reason, make the Misery's of poor distracted People, chained up in Bedlam, to become his Sport and Pastime.
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I know it will be here pretended, that surely it can be no such great Crime to explode and hiss Sin off the Stage; nay, it were a proper Means to keep Men from being generally so wicked, could we but make Wickedness more ridiculous in them. But, alas!
I know it will be Here pretended, that surely it can be no such great Crime to explode and hiss since off the Stage; nay, it were a proper Means to keep Men from being generally so wicked, could we but make Wickedness more ridiculous in them. But, alas!
and those Methods of a scurrilous Mockery, which some plead for, as rendring Vice ridiculous, have, I doubt, only made it the more taking and spreading,
and those Methods of a scurrilous Mockery, which Some plead for, as rendering Vice ridiculous, have, I doubt, only made it the more taking and spreading,
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'Tis true, we read that Elijah mock'd the Idolatrous Worshippers of Baal, and his Scoffs and Taunts at them were very biting and sarcastical, and cut them much deeper than they are said to cut themselves:
It's true, we read that Elijah mocked the Idolatrous Worshippers of Baal, and his Scoffs and Taunts At them were very biting and sarcastical, and Cut them much Deeper than they Are said to Cut themselves:
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When we look abroad in the World, and observe the abominable Wickednesses that are every where committed, the Murthers, Uncleannesses, Blasphemies, Drunkenness,
When we look abroad in the World, and observe the abominable Wickednesses that Are every where committed, the Murders, Uncleannesses, Blasphemies, drunkenness,
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For as in Water, Face answereth unto Face, so doth the Heart of Man to Man. We have therefore more reason to lament the Sins and Miscarriages of others,
For as in Water, Face Answers unto Face, so does the Heart of Man to Man. We have Therefore more reason to lament the Sins and Miscarriages of Others,
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Hence have these Devils (for that Name belongs to them who do his VVork) invented all those Artifices of Excess and Drunkenness, to draw on others to debauch themselves,
Hence have these Devils (for that Name belongs to them who do his VVork) invented all those Artifices of Excess and drunkenness, to draw on Others to debauch themselves,
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and their Reason, that they may have Matter to laugh at their fottish Actions, and to boast how many they have made to fall under the Puissance of their Riots.
and their Reason, that they may have Matter to laugh At their fottish Actions, and to boast how many they have made to fallen under the Puissance of their Riots.
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And yet, How frequent is this in the World? How many are there, that will neither spare God, nor Heaven, nor Scripture, nor Religion, nor common Modesty,
And yet, How frequent is this in the World? How many Are there, that will neither spare God, nor Heaven, nor Scripture, nor Religion, nor Common Modesty,
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First, That wicked Men do generally account Sin a small, slight Matter. Secondly, What it is that induceth and persuades them to account so slight of it.
First, That wicked Men do generally account since a small, slight Matter. Secondly, What it is that induceth and persuades them to account so slight of it.
Yea those very Things, for which they would scarce suffer a Hair of their Heads to be twitch'd off, are yet forcible enough, to persuade them to lie or swear, Sins that murder and destroy their precious Souls for ever!
Yea those very Things, for which they would scarce suffer a Hair of their Heads to be twitched off, Are yet forcible enough, to persuade them to lie or swear, Sins that murder and destroy their precious Souls for ever!
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VVhat is this but a plain Demonstration, that they account Sin a mere Trifle, and look upon it as a small and slight thing to offend the most high God.
What is this but a plain Demonstration, that they account since a mere Trifle, and look upon it as a small and slight thing to offend the most high God.
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And therefore, upon their own Impunity, and the Impunity of others, they conclude, That certainly Sin is no such heinous thing as some sowre, tetrical People would fain persuade the World to believe:
And Therefore, upon their own Impunity, and the Impunity of Others, they conclude, That Certainly since is no such heinous thing as Some sour, tetrical People would fain persuade the World to believe:
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And so they cry Peace, Peace, to themselves, though they go on in the Frowardness of their Hearts, adding Iniquity to Sin. Because God so long winks at them, they conclude him blind,
And so they cry Peace, Peace, to themselves, though they go on in the Frowardness of their Hearts, adding Iniquity to Sin. Because God so long winks At them, they conclude him blind,
'Tis true, could our Sins reach God, could they dethrone him, or rend off any of his glorious Attributes from his immutable Essence, there might then be great Reason why God should so severely revenge them,
It's true, could our Sins reach God, could they dethrone him, or rend off any of his glorious Attributes from his immutable Essence, there might then be great Reason why God should so severely revenge them,
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Sinners do really contradict God's Purity, rebel against his Sovereignty, violate his Commands, defie his Justice, provoke his Mercy, despise his Threatnings,
Sinners do really contradict God's Purity, rebel against his Sovereignty, violate his Commands, defy his justice, provoke his Mercy, despise his Threatenings,
And is all this nothing? Every Sinner hath so much Poyson and Venom in him, that he would even spit it in the Face of God himself, if he could reach him:
And is all this nothing? Every Sinner hath so much Poison and Venom in him, that he would even spit it in the Face of God himself, if he could reach him:
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And therefore thou who art guilty of this Rebellion against the great Majesty of Heaven, canst thou yet think thy Sins to be slight and inconsiderable,
And Therefore thou who art guilty of this Rebellion against the great Majesty of Heaven, Canst thou yet think thy Sins to be slight and inconsiderable,
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And certainly never was any insensate Man, never any that was wholly abandon'd by his Reason and Understanding, guilty of a greater Folly than this is: For,
And Certainly never was any insensate Man, never any that was wholly abandoned by his Reason and Understanding, guilty of a greater Folly than this is: For,
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I. Is it not most egregious Folly and Madness for any to do that, which yet they hope they shall live to repent that ever they did it? This is such a Folly, as all the Extravagances of Fools could never match;
I. Is it not most egregious Folly and Madness for any to do that, which yet they hope they shall live to Repent that ever they did it? This is such a Folly, as all the Extravagances of Fools could never match;
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but yet fearful Judgment, seal thee up under Hardness and Impenitency, that thou shalt go on, treasuring up to thy self Wrath against the Day of Wrath. And if either of these, through the righteous Judgment of God, should happen unto thee, what a deplorable Fool wilt thou prove thy self to be, that sinnest out of Hopes of Repentance,
but yet fearful Judgement, seal thee up under Hardness and Impenitency, that thou shalt go on, treasuring up to thy self Wrath against the Day of Wrath. And if either of these, through the righteous Judgement of God, should happen unto thee, what a deplorable Fool wilt thou prove thy self to be, that Sinnest out of Hope's of Repentance,
and of a Repentance which perhaps will never be granted? Alas? How many hath God, in his signal Vengeance, cut off, by some remarkable stroke, with an Oath, or Curse, or Blasphemy in their Mouths, scarce fully pronounced? How many, with their drunken Vomits gogling in their very Throats:
and of a Repentance which perhaps will never be granted? Alas? How many hath God, in his signal Vengeance, Cut off, by Some remarkable stroke, with an Oath, or Curse, or Blasphemy in their Mouths, scarce Fully pronounced? How many, with their drunken Vomits goggling in their very Throats:
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But if God should cast thee down upon a sick Bed, he may justly visit thee, who hast neglected thy Soul in thy Health, with such Distempers as may make thee not only unfit,
But if God should cast thee down upon a sick Bed, he may justly visit thee, who hast neglected thy Soul in thy Health, with such Distempers as may make thee not only unfit,
or a languishing Lord have Mercy, in a Distress, or on a sick Bed; (and yet even these cannot be without judging and condemning themselves for Fools, when they sinned:) No,
or a languishing Lord have Mercy, in a Distress, or on a sick Bed; (and yet even these cannot be without judging and condemning themselves for Fools, when they sinned:) No,
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if I never repent of it, as it is a hazard whether I shall or no, what is there in Sin, that can recompence the everlasting Pain of Damnation? If I shall repent, what is there in the Sin, that can recompence the Anguish and Bitterness of Repentance? This is such an unanswerable Dilemma, that all the Craft and Subtilty of Hell can never solve.
if I never Repent of it, as it is a hazard whither I shall or no, what is there in since, that can recompense the everlasting Pain of Damnation? If I shall Repent, what is there in the since, that can recompense the Anguish and Bitterness of Repentance? This is such an unanswerable Dilemma, that all the Craft and Subtlety of Hell can never solve.
And if we would but always keep this fixed in our Minds, it were impossible that ever we should make slight of Sin. While thou thus arguest, thou arguest solidly and wisely;
And if we would but always keep this fixed in our Minds, it were impossible that ever we should make slight of Sin. While thou thus arguest, thou arguest solidly and wisely;
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II. Is it not Folly to make a Mock at that which will be sure to pay thee home, and to make a publick Mock and Scorn of thee to the whole World? How many have their Sins and Vices made infamous among Men? They are a Shame,
II Is it not Folly to make a Mock At that which will be sure to pay thee home, and to make a public Mock and Scorn of thee to the Whole World? How many have their Sins and Vices made infamous among Men? They Are a Shame,
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and as much lost to Reputation, as they are to Vertue? But however, certainly all wicked and ungodly Men shall be made a publick Scorn and Derision to all the World, both God, Angels, and Men:
and as much lost to Reputation, as they Are to Virtue? But however, Certainly all wicked and ungodly Men shall be made a public Scorn and Derision to all the World, both God, Angels, and Men:
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All their Sins and Deeds of Wickedness shall then be exposed to the open View and Contempt of Saints and Angels, who shall subscribe to the righteous Doom of their Condemnation.
All their Sins and deeds of Wickedness shall then be exposed to the open View and Contempt of Saints and Angels, who shall subscribe to the righteous Doom of their Condemnation.
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and Damnation it self a slight Matter? What is it then that makes thee think Sin so sinall and trifling a thing? For Hell, and Death, and Eternal Wrath are certainly entail'd upon it.
and Damnation it self a slight Matter? What is it then that makes thee think since so sinall and trifling a thing? For Hell, and Death, and Eternal Wrath Are Certainly entailed upon it.
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What was there in them, for which thou hast forfeited Heaven, and Everlasting Happiness, but only a little impure brutish Pleasure? And now that it is past and gone, what remains of them,
What was there in them, for which thou hast forfeited Heaven, and Everlasting Happiness, but only a little impure brutish Pleasure? And now that it is past and gone, what remains of them,
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Only give me leave, as a Preliminary to the ensuing Discourse, to shew you what is contained in the first and great Word in my Text; and that is, the Word Blessed.
Only give me leave, as a Preliminary to the ensuing Discourse, to show you what is contained in the First and great Word in my Text; and that is, the Word Blessed.
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There is therefore, a Twofold Beatitude, or Blessedness: The One is perfect and consummate; the Other initial and incompleat. The former is the Complection of all Good perfective of our Natures,
There is Therefore, a Twofold Beatitude, or Blessedness: The One is perfect and consummate; the Other initial and incomplete. The former is the Complexion of all Good perfective of our Nature's,
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for God alone is the Centre of all Good, and all the Good that is desirable in this World, are but so many Lines drawn from the Centre, to the utmost Circumference of the Creation.
for God alone is the Centre of all Good, and all the Good that is desirable in this World, Are but so many Lines drawn from the Centre, to the utmost Circumference of the Creation.
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There is nothing that can supply the Wants, perform the Hopes, fulfil the Desires, without Confinement circumscribe, without cloying satisfie the most enlarged Capacities of a Rational Soul,
There is nothing that can supply the Wants, perform the Hope's, fulfil the Desires, without Confinement circumscribe, without cloying satisfy the most enlarged Capacities of a Rational Soul,
As those are 〈 … 〉 be accursed, whose Sins 〈 … 〉 prepare them for Eterna 〈 … 〉 so those likewise are 〈 … 〉 blessed, whose Grace and Holiness prepare them for Eternal Bliss and Happiness.
As those Are 〈 … 〉 be accursed, whose Sins 〈 … 〉 prepare them for Eternal 〈 … 〉 so those likewise Are 〈 … 〉 blessed, whose Grace and Holiness prepare them for Eternal Bliss and Happiness.
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They go forth bearing precious Seed, and shall doubtless rejoyce in a plentifull Harvest: So the Psalmist tells us, Psal. 97.11. Light is sown for the Righteous, and Gladness for the Upright in Heart.
They go forth bearing precious Seed, and shall doubtless rejoice in a plentiful Harvest: So the Psalmist tells us, Psalm 97.11. Light is sown for the Righteous, and Gladness for the Upright in Heart.
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They have already received some part of their Eternal Felicity, in the Graces and Consolations of the Holy Ghost; which are therefore called the First-Fruits of the Spirit, by the Apostle, Rom. 8.23. and the Earnest of the Spirit, 2 Cor. 1.22. and the Earnest of our Inheritance, Ephes. 1.14.
They have already received Some part of their Eternal Felicity, in the Graces and Consolations of the Holy Ghost; which Are Therefore called the First-Fruits of the Spirit, by the Apostle, Rom. 8.23. and the Earnest of the Spirit, 2 Cor. 1.22. and the Earnest of our Inheritance, Ephesians 1.14.
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It is an Hope that vitiates and deflowers its Object, and so mightily Over-rates them in the Fancy, that when they come to pass, our Hope is rather frustrated than accomplished:
It is an Hope that vitiates and deflowers its Object, and so mightily Over-rates them in the Fancy, that when they come to pass, our Hope is rather frustrated than accomplished:
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One is, That it may attain to a full and final Assurance, as the Apostle speaks to the Hebrews; where he calls it, The full Assurance of Hope unto the End. An Hope it is,
One is, That it may attain to a full and final Assurance, as the Apostle speaks to the Hebrews; where he calls it, The full Assurance of Hope unto the End. an Hope it is,
The other Prerogative of a Christian's Hope, is, that though it be thus fully assured, yet the Accomplishment of it shall always have the sweet Relish of Surprize and Wonder;
The other Prerogative of a Christian's Hope, is, that though it be thus Fully assured, yet the Accomplishment of it shall always have the sweet Relish of Surprise and Wonder;
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and a blessed Hope, the accomplishing of which shall infinitely exceed our Expectations, and fill us, not with Shame, but Eternal Admiration and Wonder.
and a blessed Hope, the accomplishing of which shall infinitely exceed our Expectations, and fill us, not with Shame, but Eternal Admiration and Wonder.
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Fourthly, They are blessed in Right and Title: And upon this very Account especially my Text pronounceth those blessed that do God's Commandments, because they have a Right to the Tree of Life,
Fourthly, They Are blessed in Right and Title: And upon this very Account especially my Text pronounceth those blessed that do God's commandments, Because they have a Right to the Tree of Life,
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I answer, We find Mention made of this Tree of Life in Two other places of this dark Prophecy; the one is in Ver. 2. of this Chapter: On either Side of the River was there the Tree of Life, which bare twelve manner of Fruits,
I answer, We find Mention made of this Tree of Life in Two other places of this dark Prophecy; the one is in Ver. 2. of this Chapter: On either Side of the River was there the Tree of Life, which bore twelve manner of Fruits,
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let us then consult the other place, where Mention is made of this Tree of Life, and that is in Rev. 2.7. To him that overcometh will I give to eat of the Tree of Life, that is in the midst of the Paradise of God.
let us then consult the other place, where Mention is made of this Tree of Life, and that is in Rev. 2.7. To him that Overcometh will I give to eat of the Tree of Life, that is in the midst of the Paradise of God.
Now this carries a plain Allusion to that Description of the Earthly Paradise of which we read, Gen. 2.9. where it is said, God planted the Tree of Life in the midst of the Garden.
Now this carries a plain Allusion to that Description of the Earthly Paradise of which we read, Gen. 2.9. where it is said, God planted the Tree of Life in the midst of the Garden.
But this Right being again restored to us by Jesus Christ, therefore they are pronounced blessed that do God's Commandments, because they have a Right to the Tree of Life;
But this Right being again restored to us by jesus christ, Therefore they Are pronounced blessed that do God's commandments, Because they have a Right to the Tree of Life;
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Secondly, Let us enquire what is this City, into which those that do God's Commandments shall enter? and we have a most large and glorious Description made of it in Chap. 21. of this Book, from Ver. 10. to the end of the Chapter. and, in brief, it is nothing else but Heaven; the New Jerusalem, that holy City, the City of the Living God, into which no unclean thing shall enter.
Secondly, Let us inquire what is this city, into which those that do God's commandments shall enter? and we have a most large and glorious Description made of it in Chap. 21. of this Book, from Ver. 10. to the end of the Chapter. and, in brief, it is nothing Else but Heaven; the New Jerusalem, that holy city, the city of the Living God, into which no unclean thing shall enter.
I answer, Though in the foregoing Chapter this City is described to have twelve Gates, and in them the Names of the Twelve Tribes of Israel, to signifie to us, that through the Grace of the Gospel, there is a Passage and an Inlet into Heaven for all those that are true Israelites; yet, in true propriety of Speech, there is but one Way,
I answer, Though in the foregoing Chapter this city is described to have twelve Gates, and in them the Names of the Twelve Tribes of Israel, to signify to us, that through the Grace of the Gospel, there is a Passage and an Inlet into Heaven for all those that Are true Israelites; yet, in true propriety of Speech, there is but one Way,
The Commandments of God are this Gate to the Heavenly City, and the two Tables of the Law are the two Leaves of this Gate, through which every one must pass, that hopes to be admitted into the New Jerusalem. And although David seems to make this Gate very large,
The commandments of God Are this Gate to the Heavenly city, and the two Tables of the Law Are the two Leaves of this Gate, through which every one must pass, that hope's to be admitted into the New Jerusalem. And although David seems to make this Gate very large,
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I answer: This is so expressed, to denote the free Access and Admission of those into Heaven, who are careful to obey the Commandments of God upon Earth:
I answer: This is so expressed, to denote the free Access and Admission of those into Heaven, who Are careful to obey the commandments of God upon Earth:
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The Fourth and last Query to be enquired into, is concerning that Right which Obedience to God's Commands gives us unto this Tree of Life, and to this Heavenly City; that is, to Eternal Life and Glory.
The Fourth and last Query to be inquired into, is Concerning that Right which obedience to God's Commands gives us unto this Tree of Life, and to this Heavenly city; that is, to Eternal Life and Glory.
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this is very plain, because to constitute this, it is necessary that there be both Original Purity in our Natures, which since the Fall is miserably vitiated and corrupted;
this is very plain, Because to constitute this, it is necessary that there be both Original Purity in our Nature's, which since the Fallen is miserably vitiated and corrupted;
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and he who hath not another Title, upon better and easier Terms, will find Cherubims, and the Flaming Sword of Divine Justice, set to guard the Tree of Life from his Approaches;
and he who hath not Another Title, upon better and Easier Terms, will find Cherubims, and the Flaming Sword of Divine justice, Set to guard the Tree of Life from his Approaches;
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1. The one is, True Repentance for our past Sins, reflecting upon them with Shame and Hatred, confessing and bewailing them with Sorrow and Contrition,
1. The one is, True Repentance for our past Sins, reflecting upon them with Shame and Hatred, confessing and bewailing them with Sorrow and Contrition,
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Secondly, I come now to consider what that Right is, which this Evangelical Obedience, or doing the Commands of the I aw, according to the Favour and Mercy of the Gospel, doth confer upon us, by virtue of which we may assuredly expect Eternal Life. And here, I.
Secondly, I come now to Consider what that Right is, which this Evangelical obedience, or doing the Commands of thee I aw, according to the Favour and Mercy of the Gospel, does confer upon us, by virtue of which we may assuredly expect Eternal Life. And Here, I.
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What proportion is there between a Cup of cold Water given to a Disciple of Christ, and that Ocean of Everlasting Joy and Pleasure, which shall be the Reward of it? A Man might more reasonably expect to buy Stars with Counters, or to purchaseaKingdom with Two Mites,
What proportion is there between a Cup of cold Water given to a Disciple of christ, and that Ocean of Everlasting Joy and Pleasure, which shall be the Reward of it? A Man might more reasonably expect to buy Stars with Counters, or to purchaseaKingdom with Two Mites,
than think to purchase the Heavenly Kingdom by paying down his Duties, and good Works, which are no way profitable unto God, (For is it any Pleasure to the Almighty that thou art righteous;
than think to purchase the Heavenly Kingdom by paying down his Duties, and good Works, which Are no Way profitable unto God, (For is it any Pleasure to the Almighty that thou art righteous;
and therefore the Obedience we perform unto him, merely by his own Assistance, cannot be said (without a grand Impropriety) to merit any Reward from him.
and Therefore the obedience we perform unto him, merely by his own Assistance, cannot be said (without a grand Impropriety) to merit any Reward from him.
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and the Superscription, which should be on both sides Holiness to the Lord, is on the Reverse at least, A Sacrifice to Hypocrisie, Formality, and Vain-Glory;
and the Superscription, which should be on both sides Holiness to the Lord, is on the Reverse At least, A Sacrifice to Hypocrisy, Formality, and Vain-Glory;
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and if, for our greater Encouragement therein, he hath promised, and will bestow upon us a vast and unconceivable Reward, we must attribute it wholly to the Supererogation of his free Bounty;
and if, for our greater Encouragement therein, he hath promised, and will bestow upon us a vast and unconceivable Reward, we must attribute it wholly to the Supererogation of his free Bounty;
And therefore certainly, if we cannot deserve Thanks, much less can we deserve so ample a Reward as Eternal Life: And therefore those that think to purchase Heaven and Eternal Life by doing that which is not commanded,
And Therefore Certainly, if we cannot deserve Thanks, much less can we deserve so ample a Reward as Eternal Life: And Therefore those that think to purchase Heaven and Eternal Life by doing that which is not commanded,
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nor their Duty, will find a fearful Disappointment of their presumptuous Hopes, when they shall hear that sad Greeting, Who hath required these things at your hands?
nor their Duty, will find a fearful Disappointment of their presumptuous Hope's, when they shall hear that sad Greeting, Who hath required these things At your hands?
Now the best Evidence that can be shewn for Heaven, is our unfeigned Obedience: All other things that Men may rely upon to justifie their Title, will prove but forged Deeds, to which only the Spirit of Presumption or Enthusiasm hath set his Seal,
Now the best Evidence that can be shown for Heaven, is our unfeigned obedience: All other things that Men may rely upon to justify their Title, will prove but forged deeds, to which only the Spirit of Presumption or Enthusiasm hath Set his Seal,
and therefore we find how miserably the Confidence of those Wretches were dismounted, and their Hopes frustrated, who came with Lord, Lord, Have we not prophesied in thy Name,
and Therefore we find how miserably the Confidence of those Wretches were dismounted, and their Hope's frustrated, who Come with Lord, Lord, Have we not prophesied in thy Name,
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if those who are Workers of Miracles, are yet Workers of Iniquity, he professeth against them, that he knows them not; and commands them to depart from him for ever, as Workers of Iniquity;
if those who Are Workers of Miracles, Are yet Workers of Iniquity, he Professes against them, that he knows them not; and commands them to depart from him for ever, as Workers of Iniquity;
whereas on the contrary, we find a joyful and blessed Sentence pronounced upon others, according to the Evidence brought in for them by their good Works;
whereas on the contrary, we find a joyful and blessed Sentence pronounced upon Others, according to the Evidence brought in for them by their good Works;
so likewise our Obedience and good Works do effectually prove the Right which we have to Eternal Life, through Christ's Purchase, and God's free Donation;
so likewise our obedience and good Works doe effectually prove the Right which we have to Eternal Life, through Christ's Purchase, and God's free Donation;
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3. Those that do God's Commandments have a Right to Eternal Life, by Promise and Stipulation; and therefore it is called Eternal Life, which God that cannot lie hath promised.
3. Those that do God's commandments have a Right to Eternal Life, by Promise and Stipulation; and Therefore it is called Eternal Life, which God that cannot lie hath promised.
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If thou wilt enter into Life, says our Saviour, keep the Commandments. And in another place our Lord tells us, Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven;
If thou wilt enter into Life, Says our Saviour, keep the commandments. And in Another place our Lord tells us, Not every one that Says unto me Lord, Lord, shall enter into the Kingdom of Heaven;
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Do this, and live? And doth not this abolish the Law of Faith, He that believeth shall be saved? Is it not the Office of Faith alone to convey unto us a Right and Title unto Eternal Life?
Do this, and live? And does not this Abolah the Law of Faith, He that Believeth shall be saved? Is it not the Office of Faith alone to convey unto us a Right and Title unto Eternal Life?
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so Faith, which is the vital Principle of Christians, and by which the Just are said to live, is yet most unknown, both as to its Nature and Operations, unto the Generality of them:
so Faith, which is the vital Principle of Christians, and by which the Just Are said to live, is yet most unknown, both as to its Nature and Operations, unto the Generality of them:
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and then they mightily puzzle themselves how to accord and reconcile Faith and Obedience in carrying on the great Work of our Salvation, which yet were never at a variance about it,
and then they mightily puzzle themselves how to accord and reconcile Faith and obedience in carrying on the great Work of our Salvation, which yet were never At a variance about it,
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but only in their mistaken Hypothesis: For what is Faith, but an Assent to a Testimony? The very force and import of the Word can carry no other Sense:
but only in their mistaken Hypothesis: For what is Faith, but an Assent to a Testimony? The very force and import of the Word can carry no other Sense:
And he that saith he believes, must needs mean he believes some Record or Testimony; or else he speaks that which neither himself, nor any other can understand.
And he that Says he believes, must needs mean he believes Some Record or Testimony; or Else he speaks that which neither himself, nor any other can understand.
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As for Instance, A Man may give a bare Assent to this great Gospel-Truth, that Jesus Christ came into the World to save Sinners, and yet this Faith may not save him,
As for Instance, A Man may give a bore Assent to this great Gospel truth, that jesus christ Come into the World to save Sinners, and yet this Faith may not save him,
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He who so believes the Attributes of God, as thereby to be excited to fear him for his Greatness, to love him for his Goodness, to imitate him in his Bounty, Purity, and Holiness:
He who so believes the Attributes of God, as thereby to be excited to Fear him for his Greatness, to love him for his goodness, to imitate him in his Bounty, Purity, and Holiness:
He who so believes the All-sufficiency, Merits, and Mediatory Office of Jesus Christ, as thereby to be engaged with all his Soul to love him, to trust in him, to rely upon him alone for Salvation,
He who so believes the All-sufficiency, Merits, and Mediatory Office of jesus christ, as thereby to be engaged with all his Soul to love him, to trust in him, to rely upon him alone for Salvation,
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for that Faith that saves us, must work by Love; and those Works which capacitate us for Salvation, must be the Obedience of Faith, as it is called, Rom. 16.26.
for that Faith that saves us, must work by Love; and those Works which capacitate us for Salvation, must be the obedience of Faith, as it is called, Rom. 16.26.
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and ask you one by one, Do you hope to be saved? Where is the Man that would not testifie the Confidence of his Hopes, by his Disdain at the Question? Yea,
and ask you one by one, Do you hope to be saved? Where is the Man that would not testify the Confidence of his Hope's, by his Disdain At the Question? Yea,
In a Matter of such infinite Importance, it highly concerns us to examine our Right and Title, and to peruse and try our Evidences, lest at the Day of Trial we be cast in our Suit,
In a Matter of such infinite Importance, it highly concerns us to examine our Right and Title, and to peruse and try our Evidences, lest At the Day of Trial we be cast in our Suit,
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The Inheritance is indeed purchased, but where are your Evidences of your Heirship? Sirs, flatter not your selves with any vain Conceits of the Mercy of the Gospel, in prejudice to the Authority of the Law:
The Inheritance is indeed purchased, but where Are your Evidences of your Heirship? Sirs, flatter not your selves with any vain Conceits of the Mercy of the Gospel, in prejudice to the authority of the Law:
they have no Right to the Eternal Inheritance, but their Portion must for ever be with Dogs and Swine, without the holy City into which no unclean thing shall ever enter.
they have no Right to the Eternal Inheritance, but their Portion must for ever be with Dogs and Swine, without the holy city into which no unclean thing shall ever enter.
CHristian Religion is founded upon such mysterious and supernatural Truths, and the Principles of it are so paradoxal to the received Opinions of Mankind, that the greatest Persecution it ever found in the World, was not so much from Fire and Sword, Racks and Tortures, the evident Cruelties of the first Opposers of it,
CHristian Religion is founded upon such mysterious and supernatural Truths, and the Principles of it Are so paradoxal to the received Opinions of Mankind, that the greatest Persecution it ever found in the World, was not so much from Fire and Sword, Racks and Tortures, the evident Cruelties of the First Opposers of it,
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The Philosophers, whom Tertullian calls the Patrons of Hereticks, have established Two peremptory Maxims, utterly repugnant unto what the Scripture reveals to us, both concerning our Happiness and Comfort:
The Philosophers, whom Tertullian calls the Patrons of Heretics, have established Two peremptory Maxims, utterly repugnant unto what the Scripture reveals to us, both Concerning our Happiness and Comfort:
which the Oracles of Reason have so much troubled the World with, that whatsoever seem'd in the least contradictory to it, they judged contradictory to common Sense,
which the Oracles of Reason have so much troubled the World with, that whatsoever seemed in the least contradictory to it, they judged contradictory to Common Sense,
Under these great Disadvantages the Christian Religion labour'd, whilst it not only own'd the Creation of the World out of nothing, formerly described by Moses; but more clearly and openly attested the Resurrection of the Dead, which before was not either so clearly known, or so clearly proved;
Under these great Disadvantages the Christian Religion laboured, while it not only owned the Creation of the World out of nothing, formerly described by Moses; but more clearly and openly attested the Resurrection of the Dead, which before was not either so clearly known, or so clearly proved;
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for these Doctrines were held so absurd by the great Sophisters of the World, whose Minds were too deeply tinctur'd with contrary Notions, that they look'd upon the Christian Religion as a Design rather to destroy Reason, than to save the Soul;
for these Doctrines were held so absurd by the great Sophisters of the World, whose Minds were too deeply tinctured with contrary Notions, that they looked upon the Christian Religion as a Design rather to destroy Reason, than to save the Soul;
We find the Apostle to the Corinthians complaining, that the Greeks, who were then the great Masters of Wisdom and Learning, esteemed a crucified Christ Foolishness,
We find the Apostle to the Corinthians complaining, that the Greeks, who were then the great Masters of Wisdom and Learning, esteemed a Crucified christ Foolishness,
and venture to take off the Shamefulness of the Cross, or to silence those Scoffs that were cast upon them for their Credulity, who affirm the wonderful Resurrection of a dead Saviour,
and venture to take off the Shamefulness of the Cross, or to silence those Scoffs that were cast upon them for their Credulity, who affirm the wondered Resurrection of a dead Saviour,
and make Reason more suspicious, in that they judged the Fundamentals of Reason must be overthrown, to make the Fundamentals of Christianity any way tolerable or possible.
and make Reason more suspicious, in that they judged the Fundamentals of Reason must be overthrown, to make the Fundamentals of Christianity any Way tolerable or possible.
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though it might be very well retorted on the Epicureans, who disputed with Saint Paul, against the Resurrection, that it was not so unlikely a thing, that there might be a Re-union of the scatter'd Parts of the same Man,
though it might be very well retorted on the Epicureans, who disputed with Saint Paul, against the Resurrection, that it was not so unlikely a thing, that there might be a Reunion of the scattered Parts of the same Man,
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yet this Objection overbore and prevail'd with Heathens, that when they burnt the Bodies of Christians, they cast their Ashes into the Rivers, to confute their Hopes of ever being raised again;
yet this Objection overbore and prevailed with heathens, that when they burned the Bodies of Christians, they cast their Ashes into the rivers, to confute their Hope's of ever being raised again;
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as to scape the Knowledge and Care of God, who ordereth and rangeth every Mote that plays up and down in the Sunbeams, this Dispersion of the Body proves not the Impossibility of their Union,
as to escape the Knowledge and Care of God, who Ordereth and rangeth every Mote that plays up and down in the Sunbeams, this Dispersion of the Body Proves not the Impossibility of their union,
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being first turn'd into Earth, that again turn'd into Grass and Herbs, that becoming Nourishment for other Men or Beasts, that Nourishment again passing into their Substance, making a kind of Transmigration of Bodies, as Pythagoras would have there was of Souls:
being First turned into Earth, that again turned into Grass and Herbs, that becoming Nourishment for other Men or Beasts, that Nourishment again passing into their Substance, making a kind of Transmigration of Bodies, as Pythagoras would have there was of Souls:
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And so the same Question may be demanded, which the Sadduces asked our Saviour, concerning the seven Brethren that married the same Woman, whose Wife of the seven she should be at the Resurrection? So here, those Parts that belonged to so many Men, to which of them belong they in the Resurrection, without detriment to the rest? Here the same Answer occurrs, that Christ gave them;
And so the same Question may be demanded, which the Sadducees asked our Saviour, Concerning the seven Brothers that married the same Woman, whose Wife of the seven she should be At the Resurrection? So Here, those Parts that belonged to so many Men, to which of them belong they in the Resurrection, without detriment to the rest? Here the same Answer occurs, that christ gave them;
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Wherefore, granting the Resurrection impossible, according to the Original Course of Natural Things, yet when an Omnipotent Arm doth interpose, which gives Laws unto it, who dares to say, the Creature may be brought to such a State of Dissolution,
Wherefore, granting the Resurrection impossible, according to the Original Course of Natural Things, yet when an Omnipotent Arm does interpose, which gives Laws unto it, who dares to say, the Creature may be brought to such a State of Dissolution,
Here is the Efficient Cause of Christ's Resurrection, in the concurrent Action of the whole Trinity; for all that God doth out of himself, is ascribed to all the Three Persons.
Here is the Efficient Cause of Christ's Resurrection, in the concurrent Actium of the Whole Trinity; for all that God does out of himself, is ascribed to all the Three Persons.
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Sometimes it is ascribed to the Father, as the Apostle speaks, The God of Abraham, and of Isaac, and of Jacob, the God of our Fathers, hath glorified his Son Jesus, whom ye delivered up, and denied the Holy One,
Sometime it is ascribed to the Father, as the Apostle speaks, The God of Abraham, and of Isaac, and of Jacob, the God of our Father's, hath glorified his Son jesus, whom you Delivered up, and denied the Holy One,
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If the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Christ from the Dead, shall also quicken your mortal Bodies by his Spirit.
If the Spirit of him that raised up jesus from the Dead dwell in you, he that raised up christ from the Dead, shall also quicken your Mortal Bodies by his Spirit.
If Christ therefore did undergo any farther Sufferings and Pains than those Sufferings he underwent on the Cross, those Suff••ings would have been so far from being compleated and finished that they would have been but th• Praeludium, and Beginning of his •orrows, Having loosed the 〈 … 〉 Death, it implies no more 〈 … 〉 God raised Jesus Christ from Death, which,
If christ Therefore did undergo any farther Sufferings and Pains than those Sufferings he underwent on the Cross, those Suff••ings would have been so Far from being completed and finished that they would have been but th• Praeludium, and Beginning of his •orrows, Having loosed the 〈 … 〉 Death, it Implies no more 〈 … 〉 God raised jesus christ from Death, which,
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and here I shall shew upon what Accounts it was altogether impossible for Christ to be detained under the Power of Death; and my Arguments for the Proof hereof are these that follow.
and Here I shall show upon what Accounts it was altogether impossible for christ to be detained under the Power of Death; and my Arguments for the Proof hereof Are these that follow.
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First, It was impossible Christ should be held under the Power of Death, because of that great and ineffable Mystery of the Hypostatical Union of the Divine and Humane Nature in the Person of Christ.
First, It was impossible christ should be held under the Power of Death, Because of that great and ineffable Mystery of the Hypostatical union of the Divine and Humane Nature in the Person of christ.
There are three Unions, the Belief of which are the Foundation of the greatest part of the Christian Religion, which are wholly beyond the reach of Reason:
There Are three Unions, the Belief of which Are the Foundation of the greatest part of the Christian Religion, which Are wholly beyond the reach of Reason:
It is a Mystery Angels pry into, and adore, with Wonder and Astonishment, how the Eternal, only begotten Son of God should assume Flesh to himself, in so close and intimate a Conjunction, that though he be Eternal, yet he should be born;
It is a Mystery Angels pry into, and adore, with Wonder and Astonishment, how the Eternal, only begotten Son of God should assume Flesh to himself, in so close and intimate a Conjunction, that though he be Eternal, yet he should be born;
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These are things that seem very inconsistent one with another, yet they truly come to pass through this miraculous Union, which transcends the Reach of Reason, as far as these things do that of Nature.
These Are things that seem very inconsistent one with Another, yet they truly come to pass through this miraculous union, which transcends the Reach of Reason, as Far as these things do that of Nature.
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nor would they have believed him to be the Son of God, who would suffer himself to lie under the Dominion of Death, longer than the End of his Death required it:
nor would they have believed him to be the Son of God, who would suffer himself to lie under the Dominion of Death, longer than the End of his Death required it:
That when the Natural Union between Christ's Body and Soul was dissolved, yet both Soul and Body did retain the Hypostatical Union to the Divine Nature.
That when the Natural union between Christ's Body and Soul was dissolved, yet both Soul and Body did retain the Hypostatical union to the Divine Nature.
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That that God who so lov'd the Humane Nature, as to associate it into Oneness of Person with himself, should yet suffer it to continue under the power of Death, which is, of all things, most contrary to his natural Inclinations.
That that God who so loved the Humane Nature, as to associate it into Oneness of Person with himself, should yet suffer it to continue under the power of Death, which is, of all things, most contrary to his natural Inclinations.
and certainly, one Ingredient into that Cup was the Separation of Soul and Body by Death; which is that which even innocent Nature it self abhorred, as destructive to him;
and Certainly, one Ingredient into that Cup was the Separation of Soul and Body by Death; which is that which even innocent Nature it self abhorred, as destructive to him;
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yet having taken our Nature upon him for this very End, that by Death he might destroy him that had the power of Death, that is, the Devil, he voluntarily submitted himself to undergo it;
yet having taken our Nature upon him for this very End, that by Death he might destroy him that had the power of Death, that is, the devil, he voluntarily submitted himself to undergo it;
and this End being fully accomplish'd by his Death, and the Truth of his Death likewise attested by his lying three Days in the Earth, it was altogether impossible that that Person who had an Abhorrence of Death,
and this End being Fully accomplished by his Death, and the Truth of his Death likewise attested by his lying three Days in the Earth, it was altogether impossible that that Person who had an Abhorrence of Death,
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even of the Resurrection. But now, it was utterly impossible that that Body that was united to both Natures, by so close and unconceivable a Bond, should ever see Corruption;
even of the Resurrection. But now, it was utterly impossible that that Body that was united to both Nature's, by so close and unconceivable a Bound, should ever see Corruption;
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And also, because all Bodies that are corrupted turn into some other Thing, and some other Nature, according to that undoubted Maxim of the Philosophers, Corruptio unius est Generatio alterius:
And also, Because all Bodies that Are corrupted turn into Some other Thing, and Some other Nature, according to that undoubted Maxim of the Philosophers, corruption unius est Generatio alterius:
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Thus I have proved by these two Arguments, that because of the Hypostatical Union of the Divine and Humane Nature of Christ in one Person, it was altogether impossible he could be holden of Death.
Thus I have proved by these two Arguments, that Because of the Hypostatical union of the Divine and Humane Nature of christ in one Person, it was altogether impossible he could be held of Death.
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and the Truth of those Predictions which were before made concerning Christ, in those many Types and Prophecies of the Old Testament; all which God's Faithfulness stood engaged to fulfil.
and the Truth of those Predictions which were before made Concerning christ, in those many Types and Prophecies of the Old Testament; all which God's Faithfulness stood engaged to fulfil.
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and therefore he was not that Holy One that should never see Corruption, because that Prophecy must belong to such an one who must so taste of Death; and this is clearly implied in the former Expression, Thou wilt not leave my Soul in Hell, that is, in the State o• the Dead,
and Therefore he was not that Holy One that should never see Corruption, Because that Prophecy must belong to such an one who must so taste of Death; and this is clearly implied in the former Expression, Thou wilt not leave my Soul in Hell, that is, in the State o• the Dead,
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that by this Hell, into which Christ descended, is meant the place of the Damned, where he preached the Gospel to them, freeing those that would believe from their Pains.
that by this Hell, into which christ descended, is meant the place of the Damned, where he preached the Gospel to them, freeing those that would believe from their Pains.
Others think that this Hell, into which Christ descended, was one great Partition of it, called Limbus Patrum, the Repository of the Souls of those Fathers who died in Obedience to God,
Others think that this Hell, into which christ descended, was one great Partition of it, called Limbus Patrum, the Repository of the Souls of those Father's who died in obedience to God,
I shall therefore give you that Interpretation and Judgment which carries with it the strongest Current, both of Scripture and Reason. The Word Hades, that we translate Hell, is very often, by the Septuagint, in the Old Testament, used to signifie the Grave, or the State of the Dead.
I shall Therefore give you that Interpretation and Judgement which carries with it the Strongest Current, both of Scripture and Reason. The Word Hades, that we translate Hell, is very often, by the septuagint, in the Old Testament, used to signify the Grave, or the State of the Dead.
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So in Gen. 44. Ishades, we translate it the Grave, but it is the same Word that is used for Hell in the Text. And thus the Word is used in other places of Scripture, as also in other Authors, to signifie the Place and State of the Dead, and of separate Souls.
So in Gen. 44. Is shades, we translate it the Grave, but it is the same Word that is used for Hell in the Text. And thus the Word is used in other places of Scripture, as also in other Authors, to signify the Place and State of the Dead, and of separate Souls.
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And for the leaving the Soul of Christ in Hades, or in Hell, we must know, that it is a thing that is not unusual in Scripture, to call a Man that is dead by the Name of Soul: So the Septuagint translate that place in Leviticus, They shall not be defiled with dead Souls, meaning dead Carcases, neither shall they go into any dead Souls, the Word is dead Bodies.
And for the leaving the Soul of christ in Hades, or in Hell, we must know, that it is a thing that is not unusual in Scripture, to call a Man that is dead by the Name of Soul: So the septuagint translate that place in Leviticus, They shall not be defiled with dead Souls, meaning dead Carcases, neither shall they go into any dead Souls, the Word is dead Bodies.
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But not to detain you any longer on this Speculation, though of great use for the right understanding of this excellent place of Scripture: If we take Hell for the Grave, we must take the Soul for the Body, Thou wilt not leave my Body in the Grave:
But not to detain you any longer on this Speculation, though of great use for the right understanding of this excellent place of Scripture: If we take Hell for the Grave, we must take the Soul for the Body, Thou wilt not leave my Body in the Grave:
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But if by Hell be here understood the State of Death, that is, the State of Separation of Soul and Body, the Interpretation will be more easie and natural, Thou wilt not leave my Soul in a State of Separation from the Body, but wilt certainly unite them together again,
But if by Hell be Here understood the State of Death, that is, the State of Separation of Soul and Body, the Interpretation will be more easy and natural, Thou wilt not leave my Soul in a State of Separation from the Body, but wilt Certainly unite them together again,
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Thus I have given you the Interpretation of the Prophecy of David, which, upon the Account of God's Truth and Veracity, was to take effect in the Resurrection of our Saviour;
Thus I have given you the Interpretation of the Prophecy of David, which, upon the Account of God's Truth and Veracity, was to take Effect in the Resurrection of our Saviour;
And that is the second Reason why it was impossible Christ should be holden of Death, because it was foretold of him, that his Soul should not rest in Hell;
And that is the second Reason why it was impossible christ should be held of Death, Because it was foretold of him, that his Soul should not rest in Hell;
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In that one bitter Draught, the whole Cup of that Fury and Wrath of God, that we should have been everlastingly a drinking off, by little Drops, Christ drank off at once.
In that one bitter Draught, the Whole Cup of that Fury and Wrath of God, that we should have been everlastingly a drinking off, by little Drops, christ drank off At once.
Now it is the Nature and Constitution of all Laws, that when a Person by undergoing the Penalty that those Laws require, hath made satisfaction for the Offence committed, the Person satisfying ought to be protected as innocent.
Now it is the Nature and Constitution of all Laws, that when a Person by undergoing the Penalty that those Laws require, hath made satisfaction for the Offence committed, the Person satisfying ought to be protected as innocent.
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and thereby freed himself from the Guilt that he lay under by Imputation, he was no longer liable unto Death, which is one part of the punishment he underwent;
and thereby freed himself from the Gilded that he lay under by Imputation, he was no longer liable unto Death, which is one part of the punishment he underwent;
so that it could not have been agreeable to infinite Justice, that Christ should have been holden of Death, who by his undergoing of Death, hath sustained the whole Load of God's infinite Wrath and Displeasure,
so that it could not have been agreeable to infinite justice, that christ should have been held of Death, who by his undergoing of Death, hath sustained the Whole Load of God's infinite Wrath and Displeasure,
and fully satisfied for all those Sins that were imputed to him, and therefore ought in justice to be acquitted from all Penalties, and consequentially from Death.
and Fully satisfied for all those Sins that were imputed to him, and Therefore ought in Justice to be acquitted from all Penalties, and consequentially from Death.
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Fourthly, It was impossible Christ should be holden of Death, in respect of his Ossice of Mediatorship: For having as our Mediator undertaken the desperate Service of bringing sinfull and fallen Man to Life and Happiness, he must of necessity not only dye but rise again from the dead, without which his Death and whatever else he did or suffered for us, would have been of no avail.
Fourthly, It was impossible christ should be held of Death, in respect of his Ossice of Mediatorship: For having as our Mediator undertaken the desperate Service of bringing sinful and fallen Man to Life and Happiness, he must of necessity not only die but rise again from the dead, without which his Death and whatever Else he did or suffered for us, would have been of no avail.
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It was Ignorance of Christ's Resurrection from the Dead, that so stagger'd the two Disciples going to Emaus: They tell Christ himself a sad Story of one Jesus of Nazareth, that was condemned and crucified, who,
It was Ignorance of Christ's Resurrection from the Dead, that so staggered the two Disciples going to Emaus: They tell christ himself a sad Story of one jesus of Nazareth, that was condemned and Crucified, who,
There was nothing in the World did so much prejudice the Gospel, and hinder its taking place in the Hearts of Heathens in the Primitive Times, as this of the Cross and Death of Christ;
There was nothing in the World did so much prejudice the Gospel, and hinder its taking place in the Hearts of heathens in the Primitive Times, as this of the Cross and Death of christ;
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for believing that he was lifted up upon the Cross, but not believing that he was raised up from the Dead, they assented to their Natural Reason, which herein taught them, That it was Folly to expect Life from him who could not either preserve or restore his own.
for believing that he was lifted up upon the Cross, but not believing that he was raised up from the Dead, they assented to their Natural Reason, which herein taught them, That it was Folly to expect Life from him who could not either preserve or restore his own.
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We are justified by the Righteousness of Christ, as the Apostle speaks, in his Epistle to the Romans; which Righteousness he wrought out for us, both by his perfect Obedience to the Law,
We Are justified by the Righteousness of christ, as the Apostle speaks, in his Epistle to the Romans; which Righteousness he wrought out for us, both by his perfect obedience to the Law,
For this Declaration, that Christ was just, was made upon the Resurrection of his Body from the Dead, by which he was set free from all those Penalties due to our Sins that were imputed to him.
For this Declaration, that christ was just, was made upon the Resurrection of his Body from the Dead, by which he was Set free from all those Penalties due to our Sins that were imputed to him.
If therefore the Justification and Salvation of Sinners was a Design laid by the infinite Wisdom of God, it must needs follow, that it was impossible for Christ to be kept under Death,
If Therefore the Justification and Salvation of Sinners was a Design laid by the infinite Wisdom of God, it must needs follow, that it was impossible for christ to be kept under Death,
because that would have obstructed their Justification and Salvation, and so would have brought a Disappointment upon the infinite Wisdom of God, which was impossible to be done;
Because that would have obstructed their Justification and Salvation, and so would have brought a Disappointment upon the infinite Wisdom of God, which was impossible to be done;
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First then, If it was impossible for Christ not to have risen from the Dead, it is evident then that Christ is the true Messiah: For had he been an Impostor,
First then, If it was impossible for christ not to have risen from the Dead, it is evident then that christ is the true Messiah: For had he been an Impostor,
or False Prophet, it would have been so far from an Impossibility that he should not have been raised, that it would have been a very Impossibility for him to have risen again;
or False Prophet, it would have been so Far from an Impossibility that he should not have been raised, that it would have been a very Impossibility for him to have risen again;
neither would God have raised him, being a mere Impostor and Cheat. When therefore the Jews call'd for a Sign from Christ, to prove him to be the true Messiah, he gives them the Sign of his Resurrection, in Matth. 12.38, 39. Master, say they, we would see a Sign from thee.
neither would God have raised him, being a mere Impostor and Cheat. When Therefore the jews called for a Signen from christ, to prove him to be the true Messiah, he gives them the Signen of his Resurrection, in Matthew 12.38, 39. Master, say they, we would see a Signen from thee.
So again, when they tempted him at another time, for a Sign of his being the Messiah, he still instances in his powerful Resurrection from the Dead, in Joh. 2.18, 19. The Jews answered and said unto him, What Sign shewest thou unto us, seeing thou doest these things? Jesus answered and said unto them, Destroy this Temple,
So again, when they tempted him At Another time, for a Signen of his being the Messiah, he still instances in his powerful Resurrection from the Dead, in John 2.18, 19. The jews answered and said unto him, What Signen shewest thou unto us, seeing thou dost these things? jesus answered and said unto them, Destroy this Temple,
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Thirdly, If the Resurrection of Christ be thus necessary, and hath been thus effectually accomplished, we may comfortably from thence conclude the Necessity of our own Resurrection; for the Head being raised, the Members shall not always sleep in the Dust. Christ's Mystical Body shall certainly be raised,
Thirdly, If the Resurrection of christ be thus necessary, and hath been thus effectually accomplished, we may comfortably from thence conclude the Necessity of our own Resurrection; for the Head being raised, the Members shall not always sleep in the Dust. Christ's Mystical Body shall Certainly be raised,
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Brotherly Admonition, &c. LEV. xix. 17. Thou shalt not hate thy Brother in thy Heart: thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him.
Brotherly Admonition, etc. LEV. xix. 17. Thou shalt not hate thy Brother in thy Heart: thou shalt in any wise rebuke thy Neighbour, and not suffer since upon him.
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WAving all Prefaces and Introductions, we may observe in these Words Three Parts. First, A Negative Command, Thou shalt not hate thy Brother in thy Heart:
WAving all Prefaces and Introductions, we may observe in these Words Three Parts. First, A Negative Command, Thou shalt not hate thy Brother in thy Heart:
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which implies in it the contrary positive Precept, Thou shalt love thy Brother. Secondly, A Direction how we should preserve our selves from this rancoured Vice of Hatred,
which Implies in it the contrary positive Precept, Thou shalt love thy Brother. Secondly, A Direction how we should preserve our selves from this rancoured Vice of Hatred,
Thirdly, A forcible Motive to excite us unto the performance of this Duty, drawn from the Consideration of the great Benefit which will in likelyhood redound to him by the conscientious discharge of it.
Thirdly, A forcible Motive to excite us unto the performance of this Duty, drawn from the Consideration of the great Benefit which will in likelihood redound to him by the conscientious discharge of it.
namely, the necessity of that much neglected Duty of Brotherly Reproof and Admonition. And here I shall prosecute this Method with all possible Brevity and Perspicuity.
namely, the necessity of that much neglected Duty of Brotherly Reproof and Admonition. And Here I shall prosecute this Method with all possible Brevity and Perspicuity.
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Fourthly, Lay down some Rules and Directions how it ought to be performed. Fifthly, Lay before you some Considerations that may be powerful Motives and Engagements to it.
Fourthly, Lay down Some Rules and Directions how it ought to be performed. Fifthly, Lay before you Some Considerations that may be powerful Motives and Engagements to it.
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This Discipline if it be seasonably and prudently used, is so far from being any Act of Cruelty, that it is an Act of the greatest Kindness and Charity that can be both to them and to others. To them:
This Discipline if it be seasonably and prudently used, is so Far from being any Act of Cruelty, that it is an Act of the greatest Kindness and Charity that can be both to them and to Others. To them:
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Thus the Apostle charges us, We command you, Brethren, in the Name of our Lord Jesus Christ, that you withdraw your selves from every Brother that walketh disorderly,
Thus the Apostle charges us, We command you, Brothers, in the Name of our Lord jesus christ, that you withdraw your selves from every Brother that walks disorderly,
And this way of reproving them ought to be so managed by us, that it may appear it doth not proceed from any sowre, morose, surly Humour, disdaining or hating of their Persons,
And this Way of reproving them ought to be so managed by us, that it may appear it does not proceed from any sour, morose, surly Humour, disdaining or hating of their Persons,
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And indeed, if a Man be not altogether profligate, if he be not utterly lost to Modesty, it must needs make him reflect upon himself with Shame and Blushing, that certainly he is grown a strange vile Wretch, a loathsome and odious Monster,
And indeed, if a Man be not altogether profligate, if he be not utterly lost to Modesty, it must needs make him reflect upon himself with Shame and Blushing, that Certainly he is grown a strange vile Wretch, a loathsome and odious Monster,
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And a Blush the first colour that Virtue takes. Secondly, Towards your selves: You are obliged to abandon them, as to reclaim them, so to secure your selves:
And a Blush the First colour that Virtue Takes. Secondly, Towards your selves: You Are obliged to abandon them, as to reclaim them, so to secure your selves:
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And to these, Two Things are necessarily previous and antecedent, First, Instruction and Conviction. We ought to bring them to see their Fault before we rebuke them for it;
And to these, Two Things Are necessarily previous and antecedent, First, Instruction and Conviction. We ought to bring them to see their Fault before we rebuke them for it;
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before he comes to deal downright with him, Thou art the Man. And could we but skilfully convince our Brother, by thus representing the odiousness of such and such Sins, to which we know he is addicted, possibly we might spare our selves in that which is the most ungrateful and displeasing part of this Work, I mean personal Reflection,
before he comes to deal downright with him, Thou art the Man. And could we but skilfully convince our Brother, by thus representing the odiousness of such and such Sins, to which we know he is addicted, possibly we might spare our selves in that which is the most ungrateful and displeasing part of this Work, I mean personal Reflection,
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And those who thus arrogate to themselves to be publick Censors, and to inspect the Lives and Manners of others, making it their whole Imployment to observe what others say or do, that they may have Matter either to reprove or reproach them, are a Company of intolerable busy Bodies. But yet,
And those who thus arrogate to themselves to be public Censors, and to inspect the Lives and Manners of Others, making it their Whole Employment to observe what Others say or do, that they may have Matter either to reprove or reproach them, Are a Company of intolerable busy Bodies. But yet,
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And I am verily perswaded, and have in some Cases observed it, that very many Sins owe themselves to the imprudence of those who have taken upon themselves to be Reprovers,
And I am verily persuaded, and have in Some Cases observed it, that very many Sins owe themselves to the imprudence of those who have taken upon themselves to be Reprovers,
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and would never have been committed, if they had not indiscreetly gainsay'd it. Thus we see what this Duty of reproving is, and what is necessarily required thereunto.
and would never have been committed, if they had not indiscreetly gainsaid it. Thus we see what this Duty of reproving is, and what is necessarily required thereunto.
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but zealous and conscientious enough to do it at all? Do we not every day see God fearfully dishonoured, observe his Name blasphemed, his Laws violated, his Worship denied? Do you not daily see multitudes of wretched Creatures, whose Crimes not only defie and outrage God,
but zealous and conscientious enough to do it At all? Do we not every day see God fearfully dishonoured, observe his Name blasphemed, his Laws violated, his Worship denied? Do you not daily see Multitudes of wretched Creatures, whose Crimes not only defy and outrage God,
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that will dare to open their Mouths before those that will dare to open them against Heaven? Certainly we can easily produce much more Reason for our Reproofs,
that will Dare to open their Mouths before those that will Dare to open them against Heaven? Certainly we can Easily produce much more Reason for our Reproofs,
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Secondly, A sinful Shame, that seizeth on the Spirits of Men, and takes off the edge of holy Courage and Confidence, that are so absolutely necessary to the performing of this Duty.
Secondly, A sinful Shame, that seizes on the Spirits of Men, and Takes off the edge of holy Courage and Confidence, that Are so absolutely necessary to the performing of this Duty.
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Where Matter of Duty is in question, it is very necessary for every Christian to be of an undaunted Courage and Resolution, not to fear the Faces of Men,
Where Matter of Duty is in question, it is very necessary for every Christian to be of an undaunted Courage and Resolution, not to Fear the Faces of Men,
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Shall they be bold to sin, and we not bold enough to tell them of it? And yet such is the Cowardize of the Generality of Christians, that they dare not appear for God,
Shall they be bold to sin, and we not bold enough to tell them of it? And yet such is the Cowardice of the Generality of Christians, that they Dare not appear for God,
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Secondly, Others again are ashamed to reprove Sin. And whereas many vile and profligate Wretches glory in their Shame, these on the contrary are ashamed of that which would be their Glory.
Secondly, Others again Are ashamed to reprove Sin. And whereas many vile and profligate Wretches glory in their Shame, these on the contrary Are ashamed of that which would be their Glory.
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And so they think it the safer way to say nothing, lest by raking into other Mens Dunghills, they should but furnish them with Dirt enough to fling back in their own Faces.
And so they think it the safer Way to say nothing, lest by raking into other Men's Dunghills, they should but furnish them with Dirt enough to fling back in their own Faces.
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And thus between these Two carnal Principles of sinful Fear, and sinful Shame, which are so deeply rooted in our corrupt Natures, Reproof is commonly neglected,
And thus between these Two carnal Principles of sinful fear, and sinful Shame, which Are so deeply rooted in our corrupt Nature's, Reproof is commonly neglected,
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And when it hath once made us either afraid or ashamed to lay a Rebuke in its way, what else can we expect but that it should overspread the Face of the whole Earth,
And when it hath once made us either afraid or ashamed to lay a Rebuke in its Way, what Else can we expect but that it should overspread the Face of the Whole Earth,
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There is no other way to prevent this great and sad Ruine, but for every Christian vigorously to oppose himself to the growing Sins of the Times and Places in which he lives,
There is no other Way to prevent this great and sad Ruin, but for every Christian vigorously to oppose himself to the growing Sins of the Times and Places in which he lives,
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than their own Consciences; that Company is no Sanctuary for Sins and Guilt, and that they shall be as sure to be Reproved, as they dare to Offend. And when they are thus every-where beset, their Consciences exclaiming against them within,
than their own Consciences; that Company is no Sanctuary for Sins and Gilded, and that they shall be as sure to be Reproved, as they Dare to Offend. And when they Are thus everywhere beset, their Consciences exclaiming against them within,
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and all that they converse with without, they will see a Necessity for it, either to forsake their Vices, or the World, and be forced to be vertuous for their own ease and quiet.
and all that they converse with without, they will see a Necessity for it, either to forsake their Vices, or the World, and be forced to be virtuous for their own ease and quiet.
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And certainly till Christians do conspire together in this Design, we may long enough complain of the abounding of Iniquity without any successful Reformation.
And Certainly till Christians do conspire together in this Design, we may long enough complain of the abounding of Iniquity without any successful Reformation.
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But now this Duty of Reproving, requires not only a great deal of Christian Fortitude and Courage, but also a great measure of Christian Prudence and Discretion. We must not only be resolute and confident in doing it,
But now this Duty of Reproving, requires not only a great deal of Christian Fortitude and Courage, but also a great measure of Christian Prudence and Discretion. We must not only be resolute and confident in doing it,
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In the Fourth Place, I shall give you some brief Rules and Directions, when you ought to reprove, and how you ought to manage your Reproofs, so as they may be most beneficial to your Brother.
In the Fourth Place, I shall give you Some brief Rules and Directions, when you ought to reprove, and how you ought to manage your Reproofs, so as they may be most beneficial to your Brother.
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otherwise in going about to shew him his Fault, we shall but shew our own Folly, and Credulity, our Reproofs will be but Slanders, and our Charity in offering the Cure, will not be half so great,
otherwise in going about to show him his Fault, we shall but show our own Folly, and Credulity, our Reproofs will be but Slanders, and our Charity in offering the Cure, will not be half so great,
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Secondly, It is not necessary for me to reprove, where I have reason to conclude that others of more Prudence and Interest in the Party, either have already,
Secondly, It is not necessary for me to reprove, where I have reason to conclude that Others of more Prudence and Interest in the Party, either have already,
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and with Accent and Emphasis reprove our Brother for every involuntary slip, every Infirmity and Weakness, that bewrayeth it self through some suddain Passion or Temptation,
and with Accent and Emphasis reprove our Brother for every involuntary slip, every Infirmity and Weakness, that bewrayeth it self through Some sudden Passion or Temptation,
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as well in the Scandal as in the Guilt. It will be sufficient to pass by the rest, only with a brief Animadversion upon them, enough to put him in mind that he forgot himself in such and such Passages:
as well in the Scandal as in the Gilded. It will be sufficient to pass by the rest, only with a brief Animadversion upon them, enough to put him in mind that he forgotten himself in such and such Passages:
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and all passionate Exaggerations of Rhetorick, will but lavishly spend the vigour of their Zeal, and leave themselves no Art, no Methods to express their greater abhorrence for blacker Crimes.
and all passionate Exaggerations of Rhetoric, will but lavishly spend the vigour of their Zeal, and leave themselves no Art, no Methods to express their greater abhorrence for blacker Crimes.
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Fourthly, We are not to Reprove those whom we have reason to believe are such desperate Wretches, that our Reproofs would but exasperate them to sin the more for a Reproof. To these, such would be no Acts of Love and Charity,
Fourthly, We Are not to Reprove those whom we have reason to believe Are such desperate Wretches, that our Reproofs would but exasperate them to sin the more for a Reproof. To these, such would be no Acts of Love and Charity,
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Certainly if we have any sense of God's Glory, any Tenderness and Compassion for our Brother's Soul, we ought to beware that we do not inrage him the more, to dishonour the one,
Certainly if we have any sense of God's Glory, any Tenderness and Compassion for our Brother's Soul, we ought to beware that we do not enrage him the more, to dishonour the one,
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or to wound the other, by the mistaken Charity of our Reproofs. And therefore, St. Austine speaks well ( De Civitate Dei, lib. 1. cap. 9.) Si propterea corripiendis male agentibus parcit,
or to wound the other, by the mistaken Charity of our Reproofs. And Therefore, Saint Augustine speaks well (De Civitate Dei, lib. 1. cap. 9.) Si propterea corripiendis male agentibus parcit,
It is Charity not to reprove those, who we believe will be the worse for our Reproofs. Alas how many are there in the World, who when they are reproved (and that very justly) for their Sins, presently fall a blaspheming and cursing, railing at Piety,
It is Charity not to reprove those, who we believe will be the Worse for our Reproofs. Alas how many Are there in the World, who when they Are reproved (and that very justly) for their Sins, presently fallen a blaspheming and cursing, railing At Piety,
The greatest exercise of Charity to these, is to let them alone, and not to increase their Damnation, by stirring up the virulency and rancor of their Spirits.
The greatest exercise of Charity to these, is to let them alone, and not to increase their Damnation, by stirring up the virulency and rancour of their Spirits.
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And therefore some are themselves to be reproved, who with an imprudent Zeal reprove others, without ever considering what Effects their Reproofs are likely to produce, who,
And Therefore Some Are themselves to be reproved, who with an imprudent Zeal reprove Others, without ever considering what Effects their Reproofs Are likely to produce, who,
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although not only they themselves may be reviled, but the Name of God most horribly blasphemed upon this very Occasion, It is indeed good to be zealously affected always in a good Matter.
although not only they themselves may be reviled, but the Name of God most horribly blasphemed upon this very Occasion, It is indeed good to be zealously affected always in a good Matter.
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But yet withal know, that as Zeal and Charity ought to be the Motive, so Christian Prudence ought to be the Measure of all our Reproofs. And if you take not the Advice of Discretion, your Zeal for God's Glory may but occasion his Dishonour;
But yet withal know, that as Zeal and Charity ought to be the Motive, so Christian Prudence ought to be the Measure of all our Reproofs. And if you take not the advice of Discretion, your Zeal for God's Glory may but occasion his Dishonour;
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and your Charity to the Souls of others, occasion their sorer Ruine and Damnation, Certainly we are not obliged to reprove where we have reason to suspect we shall rather do hurt than good.
and your Charity to the Souls of Others, occasion their Sorer Ruin and Damnation, Certainly we Are not obliged to reprove where we have reason to suspect we shall rather do hurt than good.
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And therefore both Solomon, and a greater than Solomon, our Saviour Christ himself, have forbidden us to misplace Reproofs upon those who are desperate.
And Therefore both Solomon, and a greater than Solomon, our Saviour christ himself, have forbidden us to misplace Reproofs upon those who Are desperate.
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Where it is very plain from the precedent Verses, that he dehorts us from lavishing out our Reproofs imprudently upon Dogs and Swine. Wicked and impure Persons, on whom we have reason to think they will have no effect,
Where it is very plain from the precedent Verses, that he dehorts us from lavishing out our Reproofs imprudently upon Dogs and Swine. Wicked and impure Persons, on whom we have reason to think they will have no Effect,
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First, If thou wouldst reprove with success, observe right Circumstances of Time and Place: And let the one be as opportune, and the other as private as thou canst.
First, If thou Wouldst reprove with success, observe right circumstances of Time and Place: And let the one be as opportune, and the other as private as thou Canst.
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And therefore the wise Man tells us, A Word spoken in season, how good is it? It is like Apples of Gold in Pictures of Silver, that is, very beautiful and pleasing.
And Therefore the wise Man tells us, A Word spoken in season, how good is it? It is like Apples of Gold in Pictures of Silver, that is, very beautiful and pleasing.
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But if we reprove them when their Passions are in a Tumult, and all within in an Uproar and Combustion, it is no wonder at all if either they reject or revile our Reproofs; for we then accuse them before very corrupt Judges, viz. their own Passions and corrupt Affections.
But if we reprove them when their Passion Are in a Tumult, and all within in an Uproar and Combustion, it is no wonder At all if either they reject or revile our Reproofs; for we then accuse them before very corrupt Judges, viz. their own Passion and corrupt Affections.
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Thou wert as good thrust thy Hand into a Wasps Nest, as come with Reproofs and Rebukes when the Swarm is up, to be sure thou shalt only go away with many a Sting and Wound,
Thou Wertenberg as good thrust thy Hand into a Wasps Nest, as come with Reproofs and Rebukes when the Swarm is up, to be sure thou shalt only go away with many a Sting and Wound,
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Thus Joab very sharply reproved David, when he so immoderately mourned for Absalom. And I think it is one of the roundest Checks that ever a dutiful Subject gave to his Prince; but if he had not taken that very time, the Case had been desperate,
Thus Joab very sharply reproved David, when he so immoderately mourned for Absalom. And I think it is one of the roundest Checks that ever a dutiful Subject gave to his Prince; but if he had not taken that very time, the Case had been desperate,
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For whilst we shew any Bitterness in our Reproofs, and give them in vilifying and ignominious Language, the Vehicle will hinder the Operation of the Physick.
For while we show any Bitterness in our Reproofs, and give them in vilifying and ignominious Language, the Vehicle will hinder the Operation of the Physic.
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And therefore the Apostle chargeth us, Brethren, if a Man be overtaken in a fault, you that are spiritual, restore such an one in the spirit of Meekness, considering thy self, lest thou be also tempted.
And Therefore the Apostle charges us, Brothers, if a Man be overtaken in a fault, you that Are spiritual, restore such an one in the Spirit of Meekness, considering thy self, lest thou be also tempted.
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For having the same corrupt Nature, and being subject to the like Temptations, we may likewise, through God's dereliction of us, fall into the same Miscarriages.
For having the same corrupt Nature, and being Subject to the like Temptations, we may likewise, through God's dereliction of us, fallen into the same Miscarriages.
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or draw hideous black Consequences from every failing and weakness of thine? Certainly thou wouldst not interpret this to be friendly and candid dealing:
or draw hideous black Consequences from every failing and weakness of thine? Certainly thou Wouldst not interpret this to be friendly and candid dealing:
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But whilst we exclaim against them with bitter Invectives, and dip all our Reproofs in Gall and Satyr, we may quickly make them loath the Medicine rather than the Disease,
But while we exclaim against them with bitter Invectives, and dip all our Reproofs in Gall and Satyr, we may quickly make them loath the Medicine rather than the Disease,
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And the best and most equal Temper, is rightly to mix these two, that at once we may shew Meekness to his Person, (for the Wrath of Man worketh not the Righteousness of God) and Sharpness against his Sin, (for a remiss Reprover will but make a slow Penitent.) We ought so to reprove, that he may not think we only jest and dally with him,
And the best and most equal Temper, is rightly to mix these two, that At once we may show Meekness to his Person, (for the Wrath of Man works not the Righteousness of God) and Sharpness against his since, (for a remiss Reprover will but make a slow Penitent.) We ought so to reprove, that he may not think we only jest and dally with him,
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and which we think most apt to expose the Vice that we reprove, and make it most odious and hateful, keeping still within the bounds of a sober and friendly Redargution.
and which we think most apt to expose the Vice that we reprove, and make it most odious and hateful, keeping still within the bounds of a Sobrium and friendly Redargution.
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But here is required much spiritual Prudence to know how to suit Reproof, according to the different Conditions and Tempers of the Persons you deal with.
But Here is required much spiritual Prudence to know how to suit Reproof, according to the different Conditions and Tempers of the Persons you deal with.
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For if (as the Wiseman tells us) a loud and clamorous Benediction given too officiously, is so far from being a Blessing, that it is but a Curse and a Shame to a Man's Friend.
For if (as the Wiseman tells us) a loud and clamorous Benediction given too officiously, is so Far from being a Blessing, that it is but a Curse and a Shame to a Man's Friend.
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Secondly, To hinder the spreading of an evil Example, which also perhaps some or other would make use of, to encourage them in the like Transgressions. And,
Secondly, To hinder the spreading of an evil Exampl, which also perhaps Some or other would make use of, to encourage them in the like Transgressions. And,
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And this will be such a blemish to him, that having lost much of his repute among Men, he will likewise lose much of those Advantages he formerly had of doing good in the World;
And this will be such a blemish to him, that having lost much of his repute among Men, he will likewise loose much of those Advantages he formerly had of doing good in the World;
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What says Elihu, Is it fit to say to a King, Thou art wicked, and to Princes, Ye are ungodly? And indeed in this Case usually, it is most fit and decent that thy Repr•••s should not carry their own Shape and Form,
What Says Elihu, Is it fit to say to a King, Thou art wicked, and to Princes, You Are ungodly? And indeed in this Case usually, it is most fit and decent that thy Repr•••s should not carry their own Shape and From,
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For it becomes the Wisdom and Station of Inferiours, so to order their Speech, that if it can but be interpreted as a Reproof, their Superiours may and will certainly know they meant it for such.
For it becomes the Wisdom and Station of Inferiors, so to order their Speech, that if it can but be interpreted as a Reproof, their Superiors may and will Certainly know they meant it for such.
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Sixthly, If thou wouldst have thy Reproofs effectual, especially beware that thou thy self art not guilty of those Sins which thou reprovest in another.
Sixthly, If thou Wouldst have thy Reproofs effectual, especially beware that thou thy self art not guilty of those Sins which thou reprovest in Another.
But when a Man of a clear and unspotted Name shall reprove the Sins and Vices of others, his Rebukes carry Authority with them, and if they cannot reform;
But when a Man of a clear and unspotted Name shall reprove the Sins and Vices of Others, his Rebukes carry authority with them, and if they cannot reform;
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Fifthly, The only Thing that remains is to propound to you some Motives that may quicken you to the conscientious discharge of this much neglected Duty.
Fifthly, The only Thing that remains is to propound to you Some Motives that may quicken you to the conscientious discharge of this much neglected Duty.
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And here next to the express Command of Almighty God, whose Authority alone ought to prevail against all the Difficulties that we either find or fancy in the way of Obedience thereunto:
And Here next to the express Command of Almighty God, whose authority alone ought to prevail against all the Difficulties that we either find or fancy in the Way of obedience thereunto:
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And it may very well be thought that the Apostle upon this Account requires us to Restore our fallen Brother, with meek Reproofs, considering our selves, lest we also be tempted:
And it may very well be Thought that the Apostle upon this Account requires us to Restore our fallen Brother, with meek Reproofs, considering our selves, lest we also be tempted:
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Secondly, Thou wilt hereby intitle thy self to that great and precious Promise, That they that be wise, shall shine as the Brightness of the Firmament;
Secondly, Thou wilt hereby entitle thy self to that great and precious Promise, That they that be wise, shall shine as the Brightness of the Firmament;
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Thy Comforts also will be encreased, because a conscientious discharge of this Duty, will be to thee a great Evidence of the Integrity and sincerity of thy Heart.
Thy Comforts also will be increased, Because a conscientious discharge of this Duty, will be to thee a great Evidence of the Integrity and sincerity of thy Heart.
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First, The practice of this Duty will be greatly profitable unto him that is reproved. How knowest thou but it may be a me•• to turn him from his Iniquity,
First, The practice of this Duty will be greatly profitable unto him that is reproved. How Knowest thou but it may be a me•• to turn him from his Iniquity,
And hereby 〈 ◊ 〉 we shall frustrate one 〈 … 〉 great Designs and Artifi••• 〈 … 〉 the Devil, which is, to 〈 … 〉 to Sin by the Examples of those Wickednesses that pass uncheck'd and uncontroul'd in the World.
And hereby 〈 ◊ 〉 we shall frustrate one 〈 … 〉 great Designs and Artifi••• 〈 … 〉 the devil, which is, to 〈 … 〉 to since by the Examples of those Wickednesses that pass unchecked and uncontrolled in the World.
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Fourthly, Consider that the performance of this Duty, were it more universal, would be the aptest and readiest means to prevent Schism and Division. The grand pretence for Separation, is the wickedness of many who are Church-Members. Now our Saviour 's Method is, That such should be first reproved and admonish'd, before they be cast out;
Fourthly, Consider that the performance of this Duty, were it more universal, would be the aptest and Readiest means to prevent Schism and Division. The grand pretence for Separation, is the wickedness of many who Are Church-Members. Now our Saviour is Method is, That such should be First reproved and admonished, before they be cast out;
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but it is a most preposterous and headlong Course that thousands in our Days take, who cast themselves out of the Communion of the Church, for the Sins of those who deserve to be cast out;
but it is a most preposterous and headlong Course that thousands in our Days take, who cast themselves out of the Communion of the Church, for the Sins of those who deserve to be cast out;
and rather than they will perform this ingrateful Work of Reproof, choose to separate; whereas if they would make use of our Saviour Christ 's Advice, to reprove privately,
and rather than they will perform this ingrateful Work of Reproof, choose to separate; whereas if they would make use of our Saviour christ is advice, to reprove privately,
And certainly that Mercy that expresseth it self so ready to pardon Sin, cannot but lay a mighty Obligation upon the Ingenuity of a Christian Spirit to abstain from the commission of it.
And Certainly that Mercy that Expresses it self so ready to pardon since, cannot but lay a mighty Obligation upon the Ingenuity of a Christian Spirit to abstain from the commission of it.
He that can encourage himself in Wickedness, upon the consideration of the infinite Free-Grace of God, doth but spurn those very Bowels that yern towards him,
He that can encourage himself in Wickedness, upon the consideration of the infinite Free-Grace of God, does but spurn those very Bowels that yern towards him,
therefore the Scripture propounds to us the consideration of the dreadful Justice of God arrayed in all the terrible Circumstances of it, that if Mercy cannot allure us, Justice at least might affright us from our Sins.
Therefore the Scripture propounds to us the consideration of the dreadful justice of God arrayed in all the terrible circumstances of it, that if Mercy cannot allure us, justice At least might affright us from our Sins.
Nothing to expiate their Guilt, but that they themselves must fall a Burnt-Sacrifice to the offended Justice of God, consumed with that fiery Indignation that shall certainly seize and prey upon them for ever.
Nothing to expiate their Gilded, but that they themselves must fallen a Burnt-sacrifice to the offended justice of God, consumed with that fiery Indignation that shall Certainly seize and prey upon them for ever.
And in v. 28, 29. he sets forth the exceeding Dreadfulness of their Judgment, by a comparison between those that violated the Law of Moses, and those that renounce and annul the Law of Christ.
And in v. 28, 29. he sets forth the exceeding Dreadfulness of their Judgement, by a comparison between those that violated the Law of Moses, and those that renounce and annul the Law of christ.
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yet a Despiser and Transgressor of these was to die without Mercy; certainly much sorer Judgments await those, who reject the Laws of Christ, and trample him who is the Son and Lord of the House, under foot;
yet a Despiser and Transgressor of these was to die without Mercy; Certainly much Sorer Judgments await those, who reject the Laws of christ, and trample him who is the Son and Lord of the House, under foot;
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Such as these, shall eternally perish with less Mercy, than those that died without Mercy. Where observe the strange Emphasis that the Apostle lays upon this dreadful Commination;
Such as these, shall eternally perish with less Mercy, than those that died without Mercy. Where observe the strange Emphasis that the Apostle lays upon this dreadful Commination;
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Now that we might not wonder at such a Paradox as this, the Apostle gives the Reason of it in my Text, For we know him that hath said, Vengeance belongeth unto me, it is the Vengeance of God, and a falling into the Hands of God, and therefore it is no wonder if their Punishments be beyond all extremity.
Now that we might not wonder At such a Paradox as this, the Apostle gives the Reason of it in my Text, For we know him that hath said, Vengeance belongeth unto me, it is the Vengeance of God, and a falling into the Hands of God, and Therefore it is no wonder if their Punishments be beyond all extremity.
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yet still we must express defectively, and all that we can conceive of it falls vastly short of reaching but a faint and languishing resemblance thereof.
yet still we must express defectively, and all that we can conceive of it falls vastly short of reaching but a faint and languishing resemblance thereof.
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And O that the consideration of this Wrath might cause us to tremble before this great and terrible God, that we Might so fear it, as never to feel it;
And Oh that the consideration of this Wrath might cause us to tremble before this great and terrible God, that we Might so Fear it, as never to feel it;
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And that we may be thus affected, I have chosen this Text to set forth the Greatness and Dreadfulness of that Wrath and Vengeance which the righteous God will execute upon all stubborn and disobedient Wretches.
And that we may be thus affected, I have chosen this Text to Set forth the Greatness and Dreadfulness of that Wrath and Vengeance which the righteous God will execute upon all stubborn and disobedient Wretches.
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A Text that speaks to us, as God did to the Israelites from Mount Sinai, out of the midst of the Fire and Blackness, Darkness and Tempest, in the Voice of a Trumpet.
A Text that speaks to us, as God did to the Israelites from Mount Sinai, out of the midst of the Fire and Blackness, Darkness and Tempest, in the Voice of a Trumpet.
for the best of us are Lethargical, and though sometime when our Consciences are pincht hard by a severe and searching Truth, we start and look abroad,
for the best of us Are Lethargical, and though sometime when our Consciences Are pinched hard by a severe and searching Truth, we start and look abroad,
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so we have need to heap Coals of Fire upon Mens Heads, to speak with fiery Tongues, and thunder Woe and Wrath and Judgments against them, that we may rouze the secure stupid World,
so we have need to heap Coals of Fire upon Men's Heads, to speak with fiery Tongues, and thunder Woe and Wrath and Judgments against them, that we may rouse the secure stupid World,
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Secondly, The Dreadfulness of that Vengeance inferred, from the consideration of the Author and Inflicter of it, It is a fearful thing to fall into the Hands of the living God.
Secondly, The Dreadfulness of that Vengeance inferred, from the consideration of the Author and Inflicter of it, It is a fearful thing to fallen into the Hands of the living God.
I begin with the first of these, God's appropriating and challenging Vengeance unto himself. Vengeance belongeth unto me, I will recompence, saith the Lord.
I begin with the First of these, God's appropriating and challenging Vengeance unto himself. Vengeance belongeth unto me, I will recompense, Says the Lord.
There is the Worm that never dies, and the Fire that never goes out, which I suppose to be not only a Metaphorical, but possibly a Material Fire, elevated to such a degree of Subtilty,
There is the Worm that never die, and the Fire that never Goes out, which I suppose to be not only a Metaphorical, but possibly a Material Fire, elevated to such a degree of Subtlety,
And this Fire the Devils, who are their Executioners, will be officiously raking about them, using all their malicious Art to increase their eternal Misery.
And this Fire the Devils, who Are their Executioners, will be officiously raking about them, using all their malicious Art to increase their Eternal Misery.
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And though we ordinarily speak only of Hell Fire, yet not only Hell, but Heaven is full of this Fire, consult that place, Who among us shall dwell with the devouring Fire? who among us shall dwell with everlasting Burnings? Would not one think at the first sound of the Words, that the Prophet speaks only of such as should be damned in Hell, remaining there in everlasting Burnings? And demands of them, who among them could endure this? No,
And though we ordinarily speak only of Hell Fire, yet not only Hell, but Heaven is full of this Fire, consult that place, Who among us shall dwell with the devouring Fire? who among us shall dwell with everlasting Burnings? Would not one think At the First found of the Words, that the Prophet speaks only of such as should be damned in Hell, remaining there in everlasting Burnings? And demands of them, who among them could endure this? No,
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but it appears plainly, that this Fire and Burning is in Heaven it self, and the Prophet by putting this Question, Who shall dwell with the devouring Fire and everlasting Burnings? asks who shall be saved,
but it appears plainly, that this Fire and Burning is in Heaven it self, and the Prophet by putting this Question, Who shall dwell with the devouring Fire and everlasting Burnings? asks who shall be saved,
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Verse, he tells us, that he shall do it, who walketh uprightly, and speaketh uprightly, that despiseth the gain of Oppression, that shaketh his Hands from holding of Bribes, that stoppeth his Ears from hearing of Blood,
Verse, he tells us, that he shall do it, who walks uprightly, and speaks uprightly, that despises the gain of Oppression, that shakes his Hands from holding of Bribes, that stoppeth his Ears from hearing of Blood,
And though I deny not but there may be somewhat like that which we commonly apprehend when we speak of Hell, some unquenchable Flames prepared by the Wisdom and Power of God for the eternal Torment of those that shall be cast thereinto;
And though I deny not but there may be somewhat like that which we commonly apprehend when we speak of Hell, Some unquenchable Flames prepared by the Wisdom and Power of God for the Eternal Torment of those that shall be cast thereinto;
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So that the Damned in Hell shall for ever find themselves burnt with a double Fire, a Material Fire, suted and adapted to impress Pain and Torment upon the Body,
So that the Damned in Hell shall for ever find themselves burned with a double Fire, a Material Fire, suited and adapted to Impress Pain and Torment upon the Body,
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And in this there is a true Parallel between Heaven and Hell; for as in Heaven, though there are many created Excellencies and Glories, which contribute to the Beatitude of the Saints;
And in this there is a true Parallel between Heaven and Hell; for as in Heaven, though there Are many created Excellencies and Glories, which contribute to the Beatitude of the Saints;
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So likewise in Hell, though there be many created and invented Tortures, yet the most intolerable Misery of the Damned, is from the immediate infliction and infusion of the Divine Wrath into them, which no Creature can convey to them in such a Manner and Measure as they there feel it;
So likewise in Hell, though there be many created and invented Tortures, yet the most intolerable Misery of the Damned, is from the immediate infliction and infusion of the Divine Wrath into them, which no Creature can convey to them in such a Manner and Measure as they there feel it;
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Where we must not think that this Phrase [ From the Presence of the Lord ] denotes only that part of their Punishment which we call poena Damni, or the Punishment of Loss;
Where we must not think that this Phrase [ From the Presence of the Lord ] denotes only that part of their Punishment which we call poena Damn, or the Punishment of Loss;
but that this Presence shall be active in inflicting Punishments upon them, and we may read it thus, They shall be punished with everlasting Destruction, by the Presence of the Lord,
but that this Presence shall be active in inflicting Punishments upon them, and we may read it thus, They shall be punished with everlasting Destruction, by the Presence of the Lord,
And thus much briefly for the first Thing observable in the Text, namely God's appropriating Vengeance unto himself, Vengeance belongeth unto me, and it is a falling into the Hands of the Living God.
And thus much briefly for the First Thing observable in the Text, namely God's appropriating Vengeance unto himself, Vengeance belongeth unto me, and it is a falling into the Hands of the Living God.
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I come now to the second Thing observable in the Words, the dreadfulness of this Vengeance inferred, from the consideration of the Author and Inflicter of it;
I come now to the second Thing observable in the Words, the dreadfulness of this Vengeance inferred, from the consideration of the Author and Inflicter of it;
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And here I shall first take notice of those Expressions that my Text affords, to set forth the Terrour of this Wrath. And then consider other Demonstrations of it. And here,
And Here I shall First take notice of those Expressions that my Text affords, to Set forth the Terror of this Wrath. And then Consider other Demonstrations of it. And Here,
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First, Consider that all other Vengeance is as nothing in comparison of that which God takes on a damned Soul. You may possibly have heard of strange and horrid Revenges that some cruel Men have carved out unto themselves, putting those that have offended them to such Tortures as were unfit for Men either to inflict or suffer.
First, Consider that all other Vengeance is as nothing in comparison of that which God Takes on a damned Soul. You may possibly have herd of strange and horrid Revenges that Some cruel Men have carved out unto themselves, putting those that have offended them to such Tortures as were unfit for Men either to inflict or suffer.
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Histories abound with such Barbarities, I am loth to offend your Ears so much as to recount them, let us only take an estimate by the dreadful Revenge that David took on the Ammonites: He put them under Saws,
Histories abound with such Barbarities, I am loath to offend your Ears so much as to recount them, let us only take an estimate by the dreadful Revenge that David took on the Ammonites: He put them under Saws,
And all this Severity, (if not to say Cruelty) was to revenge the insolent Affront done to his Embassadours. It is doubtless no small Torture to be burnt alive,
And all this Severity, (if not to say Cruelty) was to revenge the insolent Affront done to his ambassadors. It is doubtless no small Torture to be burned alive,
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Yet these, and all the witty Tortures that ever were invented by the greatest Masters of Cruelty, are nothing in Comparison of the Vengeance that God will take upon Sinners in Hell: And therefore he says, Vengeance is mine, I will recompence.
Yet these, and all the witty Tortures that ever were invented by the greatest Masters of Cruelty, Are nothing in Comparison of the Vengeance that God will take upon Sinners in Hell: And Therefore he Says, Vengeance is mine, I will recompense.
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As if he should say, Alas, all that you can do one to another signifies nothing, it is not to be accounted Vengeance, that is too great a Name for such poor Effects.
As if he should say, Alas, all that you can do one to Another signifies nothing, it is not to be accounted Vengeance, that is too great a Name for such poor Effects.
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We find in Ecclesiastical History that the Holy Martyrs have often mock'd at all the cruel Tortures of their enraged Persecutors, and God hath either taken from them all sense of Pain,
We find in Ecclesiastical History that the Holy Martyrs have often mocked At all the cruel Tortures of their enraged Persecutors, and God hath either taken from them all sense of Pain,
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and that they are but contemptible things that one Man can inflict upon another, scarce worthy to be called Vengeance. And besides, let it be never so sharp and cutting,
and that they Are but contemptible things that one Man can inflict upon Another, scarce worthy to be called Vengeance. And beside, let it be never so sharp and cutting,
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And though Malice may wish the Perpetuity of our Pain, yet it is not possible for mortal Men to prosecute an immortal Revenge, the Death, either of them,
And though Malice may wish the Perpetuity of our Pain, yet it is not possible for Mortal Men to prosecute an immortal Revenge, the Death, either of them,
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And what a small matter is it to undergo pain for a few days only, this is not worthy to be called Vengeance, nor is it like that which the great God will inflict, which is both insupportable and eternal. And therefore,
And what a small matter is it to undergo pain for a few days only, this is not worthy to be called Vengeance, nor is it like that which the great God will inflict, which is both insupportable and Eternal. And Therefore,
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And then, he is the Living God, and such wicked Wretches must for ever live to endure the most dreadful execution of his Power and Wrath. Were there any Term or Period set to their Torments, should they when they have endured them thousands of thousands of Years, afterwards be annihilated, the expectation of this Release would give them some support;
And then, he is the Living God, and such wicked Wretches must for ever live to endure the most dreadful execution of his Power and Wrath. Were there any Term or Period Set to their Torments, should they when they have endured them thousands of thousands of years, afterwards be annihilated, the expectation of this Release would give them Some support;
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and shall always be bit and stung with that Worm that shall never die, they are fallen into the Hands of the living God, who will never let them go as long as he lives, that is, never to all Eternity.
and shall always be bit and stung with that Worm that shall never die, they Are fallen into the Hands of the living God, who will never let them go as long as he lives, that is, never to all Eternity.
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as when they pass over a sick Bed. Oh then what will it be when you shall lie sweltring under the Wrath and Vengeance of the living God, the intolerableness of your Pain and Torment will make every Day seem an Age;
as when they pass over a sick Bed O then what will it be when you shall lie sweltering under the Wrath and Vengeance of the living God, the intolerableness of your Pain and Torment will make every Day seem an Age;
There is no pain so small but it would make us desperate, were we assured it would never wear off, that we should never obtain any ease or freedom from it.
There is no pain so small but it would make us desperate, were we assured it would never wear off, that we should never obtain any ease or freedom from it.
and God filling them with a Complication of loathsom, tormenting and incurable Diseases? and yet all this is but only a falling of God's Hand upon them. Secondly, As to inward Troubles:
and God filling them with a Complication of loathsome, tormenting and incurable Diseases? and yet all this is but only a falling of God's Hand upon them. Secondly, As to inward Troubles:
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And Job, wh•se Patience is celebrated for bearing all his outward Asslictions, loss of Estate, of Children, of Health, with an heroick Constancy, ( You have heard, says St. James of the Patience of Job) yet when God comes to touch his Spirit with his Wrath,
And Job, wh•se Patience is celebrated for bearing all his outward Asslictions, loss of Estate, of Children, of Health, with an heroic Constancy, (You have herd, Says Saint James of the Patience of Job) yet when God comes to touch his Spirit with his Wrath,
then we hear of his Impatience, he curseth the Day of his Birth, and wishes that God would destroy him, that he would let loose his Hand and cut him off.
then we hear of his Impatience, he Curseth the Day of his Birth, and wishes that God would destroy him, that he would let lose his Hand and Cut him off.
or in the Wicked to their Desperation, are but light and small touches of his Hand in comparison with what shall be exprest hereafter on the Damned in Hell. For,
or in the Wicked to their Desperation, Are but Light and small touches of his Hand in comparison with what shall be expressed hereafter on the Damned in Hell. For,
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and nothing put into that Cup which the Damned are there to drink of, but the rankest Venome that can be squeezed out of all the Curses that eyer God hath denounced? And then,
and nothing put into that Cup which the Damned Are there to drink of, but the rankest Venom that can be squeezed out of all the Curses that eyer God hath denounced? And then,
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Secondly, To the Wicked all the Sufferings they here endure are nothing in comparison with what they must eternally suffer in Hell. They are now only sprinkled with a few drops of God's Wrath,
Secondly, To the Wicked all the Sufferings they Here endure Are nothing in comparison with what they must eternally suffer in Hell. They Are now only sprinkled with a few drops of God's Wrath,
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And thou who now roarest like a wild Bull in a Net, when God's Hand is only upon thee, what wilt thou do when thou shalt eternally fall under his Mighty Hands? Thou now cryest out of the Intolerableness of thy present Pain:
And thou who now roarest like a wild Bull in a Net, when God's Hand is only upon thee, what wilt thou do when thou shalt eternally fallen under his Mighty Hands? Thou now Christ out of the Intolerableness of thy present Pain:
but, alas, hadst thou but felt one gripe of the Torments of the Damned in Hell; had God and the Devil had but one blow apiece at thee, thou wouldst choose to live for ever here on Earth in the most exquisite Torture that could be devised, the sharpest Paroxysms of the Stone or Gout, to be stretcht upon the Rack, to lye broke upon the Wheel, to have thy Flesh pluckt by fiery Pincers;
but, alas, Hadst thou but felt one gripe of the Torments of the Damned in Hell; had God and the devil had but one blow apiece At thee, thou Wouldst choose to live for ever Here on Earth in the most exquisite Torture that could be devised, the Sharpest Paroxysms of the Stone or Gout, to be stretched upon the Rack, to lie broke upon the Wheel, to have thy Flesh plucked by fiery Pincers;
For what can be greater Anguish to the Mind than to know our Misery, and to know it to be remediless? And what can be greater Anguish to the Will and Affections,
For what can be greater Anguish to the Mind than to know our Misery, and to know it to be remediless? And what can be greater Anguish to the Will and Affections,
than most ardently and vehemently to desire freedom from those Torments, but yet to despair of ever obtaining it? And what can fill the Conscience with greater Anguish,
than most ardently and vehemently to desire freedom from those Torments, but yet to despair of ever obtaining it? And what can fill the Conscience with greater Anguish,
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than to reflect with infinite Horrour and Regret, that it was the Sinners own Folly and Madness that brought them to this miserable Condition? How will they be ready to rend and tear themselves in pieces, their Consciences curse their Wills,
than to reflect with infinite Horror and Regret, that it was the Sinners own Folly and Madness that brought them to this miserable Condition? How will they be ready to rend and tear themselves in Pieces, their Consciences curse their Wills,
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and their Wills curse their Affections, and their Affections the Objects that enticed them to the commission of those Sins, the Revenges of which they must now eternally suffer? And as for the Bodies of these Damned Souls, they shall after the Resurrection and dreadful Day of Judgment, become all Fire,
and their Wills curse their Affections, and their Affections the Objects that enticed them to the commission of those Sins, the Revenges of which they must now eternally suffer? And as for the Bodies of these Damned Souls, they shall After the Resurrection and dreadful Day of Judgement, become all Fire,
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like a live Coal, Fire shall be imbibed into the very Substance of them, and they not have so much as a drop of Water afforded them to cool the tip of their Tongues.
like a live Coal, Fire shall be imbibed into the very Substance of them, and they not have so much as a drop of Water afforded them to cool the tip of their Tongues.
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But where all hopes of Mercy are excluded, as they are in Hell, certainly there it is infinitely more dreadful to fall into the Hands of a Sin-revenging-God,
But where all hope's of Mercy Are excluded, as they Are in Hell, Certainly there it is infinitely more dreadful to fallen into the Hands of a Sin-revenging-God,
they can easily find out such tormenting Ingredients, and apply them to such tender Parts, that it would transcend the Patience of any Man, quietly to bear but what one Devil can inflict.
they can Easily find out such tormenting Ingredients, and apply them to such tender Parts, that it would transcend the Patience of any Man, quietly to bear but what one devil can inflict.
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Do we not often see in the Illusions of black and sooty Melancholy, what strange Fears and Terrors they can imprint upon the Fancy, what Horror and Despair they can work in the Conscience,
Do we not often see in the Illusions of black and sooty Melancholy, what strange Fears and Terrors they can imprint upon the Fancy, what Horror and Despair they can work in the Conscience,
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so as to make Men weary of their Lives, and many times perswade them to destroy themselves, only to know the worst of what they must suffer? And all this he can do out of his own Kingdom;
so as to make Men weary of their Lives, and many times persuade them to destroy themselves, only to know the worst of what they must suffer? And all this he can do out of his own Kingdom;
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what then can he do when he hath got Sinners into his own Dominions? What exact Tortures can he inflict upon them there? such indeed as we cannot tell what they are,
what then can he do when he hath god Sinners into his own Dominions? What exact Tortures can he inflict upon them there? such indeed as we cannot tell what they Are,
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but wicked Men are to fall into the Hands, not of a Creature, but of the great Creatour, into the Hands of God himself, whose Power is infinitely beyond the Devil's,
but wicked Men Are to fallen into the Hands, not of a Creature, but of the great Creator, into the Hands of God himself, whose Power is infinitely beyond the Devil's,
if thou canst not bear those Pains and Torments which the Devils inflict, and if the Devils cannot bear those Pains and Torments which God inflicts upon them;
if thou Canst not bear those Pains and Torments which the Devils inflict, and if the Devils cannot bear those Pains and Torments which God inflicts upon them;
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and suppose that God should make use of common and ordinary Creatures for the punishment of wicked Men, who is there that could bear this? If God should only keep a Man living for ever in the midst of a Furnace of gross and earthly Fire, how dreadful would this be!
and suppose that God should make use of Common and ordinary Creatures for the punishment of wicked Men, who is there that could bear this? If God should only keep a Man living for ever in the midst of a Furnace of gross and earthly Fire, how dreadful would this be!
If but a Spark of Fire fall upon any part of the Body, what an acute ••in will it cause? much more 〈 ◊ 〉 thy whole Man should be all over on a light Flame,
If but a Spark of Fire fallen upon any part of the Body, what an acute ••in will it cause? much more 〈 ◊ 〉 thy Whole Man should be all over on a Light Flame,
and lick up the very Spirits of their Souls? Or suppose God who knows the several Stings that are in all his Creatures, should take out of them the most sharp Ingredients,
and lick up the very Spirits of their Souls? Or suppose God who knows the several Stings that Are in all his Creatures, should take out of them the most sharp Ingredients,
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and should apply this Composition thus fatally mixed and blended together, unto any of us, what an intolerable Anguish would it cause? And if Creatures can cause such Tortures, what a dreadfull thing then is it to fall into the Hands of God himself? For when God conveys his Wrath to us by Creatures, it must needs lose infinitely in the Conveyance.
and should apply this Composition thus fatally mixed and blended together, unto any of us, what an intolerable Anguish would it cause? And if Creatures can cause such Tortures, what a dreadful thing then is it to fallen into the Hands of God himself? For when God conveys his Wrath to us by Creatures, it must needs loose infinitely in the Conveyance.
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and yet alas how terrible are such weak Blows to us? What will it then be when God shall immediately crush us by the unrebated strokes of his own Almighty Arm,
and yet alas how terrible Are such weak Blows to us? What will it then be when God shall immediately crush us by the unrebated Strokes of his own Almighty Arm,
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and express the Power of his Wrath, and the Glory of his Justice and Severity in our eternal Destruction? And this is the fourth Demonstration of the dreadfulness of Divine Vengeance.
and express the Power of his Wrath, and the Glory of his justice and Severity in our Eternal Destruction? And this is the fourth Demonstration of the dreadfulness of Divine Vengeance.
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Fifthly, Consider that the Apostle calls this Wrath, which the living God will inflict upon Sinners, by the Name of Vengeance. Vengeance is mine, I will recompence it.
Fifthly, Consider that the Apostle calls this Wrath, which the living God will inflict upon Sinners, by the Name of Vengeance. Vengeance is mine, I will recompense it.
God acts a Two-fold part in the punishment of Sinners. First, of a Judge. In relation to which their Eternal Torments are sometimes called Condemnation;
God acts a Twofold part in the punishment of Sinners. First, of a Judge. In Relation to which their Eternal Torments Are sometime called Condemnation;
And Damnation, How can you escape the Damnation of Hell? And sometimes it is termed Judgment, A certain fearfull looking for of Judgment and Fiery Indignation.
And Damnation, How can you escape the Damnation of Hell? And sometime it is termed Judgement, A certain fearful looking for of Judgement and Fiery Indignation.
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The Anger of the Lord and his Jealousie shall smoak against that Man. Also, Fiery Indignation, all which we find amass'd and heaped together, My Determination (saith God) is to gather the Nations, to pour upon them mine Indignation, even all my fierce Anger;
The Anger of the Lord and his Jealousy shall smoke against that Man. Also, Fiery Indignation, all which we find amassed and heaped together, My Determination (Says God) is to gather the nations, to pour upon them mine Indignation, even all my fierce Anger;
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for all the Earth shall be devoured with the Fire of my Jealousie. Now, all these Expressions signifie the terribleness of that Vengeance which God will take.
for all the Earth shall be devoured with the Fire of my Jealousy. Now, all these Expressions signify the terribleness of that Vengeance which God will take.
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how insupportable will be the Vengeance of the great God, who assumes it to himself as part of his Royalty? Vengeance is mine. See that terrible place, God is jealous, and the Lord revengeth:
how insupportable will be the Vengeance of the great God, who assumes it to himself as part of his Royalty? Vengeance is mine. See that terrible place, God is jealous, and the Lord revenges:
And therefore, God speaking of himself according to the Passions and Affections of Men, solaces himself in the thoughts of that Vengeance he would take upon Sinners, Ah I will ease me of mine Adversaries, I will avenge me of mine Enemies.
And Therefore, God speaking of himself according to the Passion and Affections of Men, solaces himself in the thoughts of that Vengeance he would take upon Sinners, Ah I will ease me of mine Adversaries, I will avenge me of mine Enemies.
And, O how dreadful that Revenge must be, that shall ease the Heart of God, and give him satisfaction, for the heinous Provocations that Sinners have committed against him. For consider,
And, Oh how dreadful that Revenge must be, that shall ease the Heart of God, and give him satisfaction, for the heinous Provocations that Sinners have committed against him. For Consider,
As a reviling injurious Word against our Equals, will but bear an Action at Law; but against the Prince, it is High-Treason, and punishable with Death.
As a reviling injurious Word against our Equals, will but bear an Actium At Law; but against the Prince, it is High treason, and punishable with Death.
So here, the least Offence against the infinite Majesty of God, becomes it self infinite: The Guilt of it is far beyond whatsoever we can possibly conceive:
So Here, the least Offence against the infinite Majesty of God, becomes it self infinite: The Gilded of it is Far beyond whatsoever we can possibly conceive:
and yet what infinite Numbers of these infinite Sins have we committed? The Psalmist tells us, They are more than the Hairs of our Head. Yea, we may well take in all the Sands of the Sea-shore to cast them up by.
and yet what infinite Numbers of these infinite Sins have we committed? The Psalmist tells us, They Are more than the Hairs of our Head. Yea, we may well take in all the Sands of the Seashore to cast them up by.
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And add to these the numberless crowd and sum of our sinful Actions, wherein we have busily imployed our selves to provoke the Holy and Jealous God to Wrath,
And add to these the numberless crowd and sum of our sinful Actions, wherein we have busily employed our selves to provoke the Holy and Jealous God to Wrath,
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And now, O Sinner, when an angry and furious God shall come to exact from thee a full satisfaction for all these Injuries, a Satisfaction in which he may eternally rest and acquiesce, such as may repair and recompence his wronged Honour, think sadly with thy self,
And now, Oh Sinner, when an angry and furious God shall come to exact from thee a full satisfaction for all these Injuries, a Satisfaction in which he may eternally rest and acquiesce, such as may repair and recompense his wronged Honour, think sadly with thy self,
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His Wrath fell infinitely heavy upon him, and the pressure of it was so intollerable, that it squeezed out drops of clotted Blood from him in the Garden, and that sad Cry on the Cross, My God, my God,
His Wrath fell infinitely heavy upon him, and the pressure of it was so intolerable, that it squeezed out drops of clotted Blood from him in the Garden, and that sad Cry on the Cross, My God, my God,
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First, Our Lord Christ was supported under all his Sufferings by the ineffable Union of the Deity. He had infinite Power for him, as well as against him;
First, Our Lord christ was supported under all his Sufferings by the ineffable union of the Deity. He had infinite Power for him, as well as against him;
And as he had the support of infinite Power in his Sufferings, so likewise had he in the greatest of his Agonies the Ministry of Angels to comfort him,
And as he had the support of infinite Power in his Sufferings, so likewise had he in the greatest of his Agonies the Ministry of Angels to Comfort him,
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It is true, the Almighty Power of God shall continue thee in thy Being, but thou wilt for ever curse and blaspheme that Support, that shall be given thee only to perpetuate thy Torments,
It is true, the Almighty Power of God shall continue thee in thy Being, but thou wilt for ever curse and Blaspheme that Support, that shall be given thee only to perpetuate thy Torments,
but his Power will for ever so support thee, as for ever to torment thee, which is only such a Support as a Man on the Rack or on the Wheel, supported so as they cannot come off, the Engine of their Torture upholds them.
but his Power will for ever so support thee, as for ever to torment thee, which is only such a Support as a Man on the Rack or on the Wheel, supported so as they cannot come off, the Engine of their Torture upholds them.
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when God shall set on whole Legions of infernal Ghosts, black and hideous Spirits, as the Executioners of his Wrath, who shall for ever triumph in thy Woes and add to them, hurl Fire-brands at thee, heap Fewel about thee,
when God shall Set on Whole Legions of infernal Ghosts, black and hideous Spirits, as the Executioners of his Wrath, who shall for ever triumph in thy Woes and add to them, hurl Firebrands At thee, heap Fuel about thee,
And this is one Consideration of the dreadfulness of this Vengeance, in that it aims at and exacts satisfaction for Sin, which will be infinitely intolerable,
And this is one Consideration of the dreadfulness of this Vengeance, in that it aims At and exacts satisfaction for since, which will be infinitely intolerable,
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Wrath when it is whet and set on by Revenge, redoubles a Man's Force, and makes him perform Things that he could not do in his cold Blood, it fires all a Man's Spirits,
Wrath when it is whet and Set on by Revenge, redoubles a Man's Force, and makes him perform Things that he could not do in his cold Blood, it fires all a Man's Spirits,
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and sets them against a Sinner, and how dreadful then must that Execution needs be? We see what great Works God can perform when he is not stirred up thereunto by his Wrath and Indignation.
and sets them against a Sinner, and how dreadful then must that Execution needs be? We see what great Works God can perform when he is not stirred up thereunto by his Wrath and Indignation.
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Jealousie, says Solomon, is the Rage of a Man. Now when God's Jealousie shall be stirred in him, think how impetuously it will break forth in the fearful effects of it.
Jealousy, Says Solomon, is the Rage of a Man. Now when God's Jealousy shall be stirred in him, think how impetuously it will break forth in the fearful effects of it.
when Anger, Fury, and Indignation shall excite and whet his Power to shew the very utmost most of what it can do? And therefore we find that though God had inflicted dreadful Plagues upon the Israelites in the Wilderness,
when Anger, Fury, and Indignation shall excite and whet his Power to show the very utmost most of what it can do? And Therefore we find that though God had inflicted dreadful Plagues upon the Israelites in the Wilderness,
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The Power of God that rouses it self against them, and proffers all its Succours and Assistance unto Vengeance. The Eternity and Unchangeableness of God come in as a dreadful Addition,
The Power of God that rouses it self against them, and proffers all its Succours and Assistance unto Vengeance. The Eternity and Unchangeableness of God come in as a dreadful Addition,
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and makes that Wrath which of it self is insupportable, to be also everlasting? Yea that sweet and mild Attribute of God, his Mercy, the only Refuge and the only comfort of miserable Mankind,
and makes that Wrath which of it self is insupportable, to be also everlasting? Yea that sweet and mild Attribute of God, his Mercy, the only Refuge and the only Comfort of miserable Mankind,
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yet even this turns against them too, and because they despised it when it shone forth in Patience and Forbearance, will not now regard them when they stand in need of its Rescue and Deliverance:
yet even this turns against them too, and Because they despised it when it shone forth in Patience and Forbearance, will not now regard them when they stand in need of its Rescue and Deliverance:
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And O think how sore and fearful that Vengeance will be, when God shall put forth all that is in himself for the executing of his Wrath upon impenitent Sinners!
And Oh think how soar and fearful that Vengeance will be, when God shall put forth all that is in himself for the executing of his Wrath upon impenitent Sinners!
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And thus I have done with the Demonstrations of the Dreadfulness of God's Wrath taken from the Words in the Text, Vengeance is mine, I will recompence it.
And thus I have done with the Demonstrations of the Dreadfulness of God's Wrath taken from the Words in the Text, Vengeance is mine, I will recompense it.
God maketh use of many Metaphorical Expressions of things most grievous to our Senses, that from them we may take an hint to conceive how intolerable his Wrath is in it self.
God makes use of many Metaphorical Expressions of things most grievous to our Senses, that from them we may take an hint to conceive how intolerable his Wrath is in it self.
It is called, a Lake of Fire, into which wicked Men shall be plunged all over, where they shall lye wallowing and rowling among Millions of damned Spirits, in those infernal Flames.
It is called, a Lake of Fire, into which wicked Men shall be plunged all over, where they shall lie wallowing and rolling among Millions of damned Spirits, in those infernal Flames.
Or if it be possible that in your deepest Thoughts you can conceive any thing more dreadful than this, you may call it a Sea of molten Brimstone, set all on fire,
Or if it be possible that in your Deepest Thoughts you can conceive any thing more dreadful than this, you may call it a Sea of melted Brimstone, Set all on fire,
and continually spewing out sooty dark Flames, wherein endless Multitudes of sinful Wretches must lye tumbling to all Eternity, burnt up with the fierceness of a tormenting and devouring Fire, scourged with Scorpions, stung with fiery Serpents, howling and roaring incessantly,
and continually spewing out sooty dark Flames, wherein endless Multitudes of sinful Wretches must lie tumbling to all Eternity, burned up with the fierceness of a tormenting and devouring Fire, scourged with Scorpions, stung with fiery Serpents, howling and roaring incessantly,
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Let the Heart of Man stretch it self to the utmost Bounds of Imagination, and call in to its Aid all the things that ever it hath heard or seen to be dreadful;
Let the Heart of Man stretch it self to the utmost Bounds of Imagination, and call in to its Aid all the things that ever it hath herd or seen to be dreadful;
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let it (as that Painter, who to make a beautiful Piece, borrowed several of the best Features from several beautiful Persons) borrow all the dreadful, all the direful Representations that ever it met with, to make up one most terrible Idea; yet the Wrath of God shall still exceed it:
let it (as that Painter, who to make a beautiful Piece, borrowed several of the best Features from several beautiful Persons) borrow all the dreadful, all the direful Representations that ever it met with, to make up one most terrible Idea; yet the Wrath of God shall still exceed it:
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and shall draw Blood from it every Stripe, how intolerable may we conceive those Pains and Tortures to be? To shoot poison'd Darts into a Man's Marrow, to rip up his Bowels with a Sword red hot;
and shall draw Blood from it every Stripe, how intolerable may we conceive those Pains and Tortures to be? To shoot poisoned Darts into a Man's Marrow, to rip up his Bowels with a Sword read hight;
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Think what it is to have a drop of scalding Oyl, or melted Lead, fall upon the Apple of your Eyes, that should make them boyl and burn till they fall out of your Heads;
Think what it is to have a drop of scalding Oil, or melted Led, fallen upon the Apple of your Eyes, that should make them boil and burn till they fallen out of your Heads;
such Torment, nay infinitely more than such, is it to have the burning Wrath of God to fall upon the Soul. We find that Spirits which are infinitely inferiour unto God, can make strange Impressions upon the Souls of Men:
such Torment, nay infinitely more than such, is it to have the burning Wrath of God to fallen upon the Soul. We find that Spirits which Are infinitely inferior unto God, can make strange Impressions upon the Souls of Men:
as the Prophet Nahum speaks, can melt Mountains, and make Hills and Rocks flow down at his Presence, can melt the Souls of the Damned, like lumps of Wax;
as the Prophet Nahum speaks, can melt Mountains, and make Hills and Rocks flow down At his Presence, can melt the Souls of the Damned, like lumps of Wax;
for in his Displeasure he doth sometimes do it to the best of Men even in this Life, My Heart is melted like Wax in the midst of my Bowels: says David.
for in his Displeasure he does sometime do it to the best of Men even in this Life, My Heart is melted like Wax in the midst of my Bowels: Says David.
as if God would so wholly mind this Business that he would lay all other Affairs aside, that he might be intent only upon this, having no other thing to interrupt him.
as if God would so wholly mind this Business that he would lay all other Affairs aside, that he might be intent only upon this, having no other thing to interrupt him.
So God likewise acted in the manner of revealing his Will unto Mankind, first he spake to them by Dreams and Visions, but in the last Days (as the Apostle expresseth it) he hath spoken unto us by his Son. So also in the Dispensation of the Covenant of Grace,
So God likewise acted in the manner of revealing his Will unto Mankind, First he spoke to them by Dreams and Visions, but in the last Days (as the Apostle Expresses it) he hath spoken unto us by his Son. So also in the Dispensation of the Covenant of Grace,
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Fifthly, Another Demonstration of the dreadfulness of this Wrath shall be drawn from this Consideration, That God will for ever inflict it for the glorifying of his Power on the Damned.
Fifthly, another Demonstration of the dreadfulness of this Wrath shall be drawn from this Consideration, That God will for ever inflict it for the glorifying of his Power on the Damned.
But now if God will express the greatness and infiniteness of his Power in destroying Sinners, whom yet he can destroy without putting forth his Power,
But now if God will express the greatness and infiniteness of his Power in destroying Sinners, whom yet he can destroy without putting forth his Power,
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And thus I have laid down some Demonstrations of the dreadfulness of the Wrath and Vengeance of God, five of them drawn from the Words of the Text, and five drawn from other Considerations.
And thus I have laid down Some Demonstrations of the dreadfulness of the Wrath and Vengeance of God, five of them drawn from the Words of the Text, and five drawn from other Considerations.
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But ☉ how few are there that do really and cordially believe these things: Mens own Lives may be evident Convictions to themselves of their Atheism and Infidelity:
But ☉ how few Are there that doe really and cordially believe these things: Mens own Lives may be evident Convictions to themselves of their Atheism and Infidelity:
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And whereas one of the most effectual Motives to Piety and an holy Life, is to be perswaded of the Terrors of the Lord, these are not yet perswaded that there are any such Terrors:
And whereas one of the most effectual Motives to Piety and an holy Life, is to be persuaded of the Terrors of the Lord, these Are not yet persuaded that there Are any such Terrors:
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But assure your selves these are not the extravagant Dreams of Melancholy Fancies, nor the Politick Impostures of Men that design to amuse the World with frightful Stories;
But assure your selves these Are not the extravagant Dreams of Melancholy Fancies, nor the Politic Impostors of Men that Design to amuse the World with frightful Stories;
or possibly a few days, you shall be sunk down into that Place of Torment, that Gulph and Abyss of Misery, where the great God shall for ever express the Art,
or possibly a few days, you shall be sunk down into that Place of Torment, that Gulf and Abyss of Misery, where the great God shall for ever express the Art,
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Look what Springtydes of Joy would rise in the Heart of a poor condemned Malefactor, who every moment expects the stroke of Justice to cut him off, to have a Pardon interpose and rescue him from Death.
Look what Springtydes of Joy would rise in the Heart of a poor condemned Malefactor, who every moment expects the stroke of justice to Cut him off, to have a Pardon interpose and rescue him from Death.
Such, yea far greater should be thy Joy who art freed meerly by a gracious Pardon, from a Condemnation infinitely greater and worse than Death it self.
Such, yea Far greater should be thy Joy who art freed merely by a gracious Pardon, from a Condemnation infinitely greater and Worse than Death it self.
When we look into Hell, and consider the Wrath that the Damned there lye under, O to behold them there restlesly rolling to and fro in Chains and Flames, to hear them exclaim against their own Folly and Madness,
When we look into Hell, and Consider the Wrath that the Damned there lie under, Oh to behold them there restlessly rolling to and from in Chains and Flames, to hear them exclaim against their own Folly and Madness,
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how sore and heavy it would lye upon his Soul, yet such was his infinite Compassion towards us, that he willingly submitted himself to be in our stead, took upon him our Nature, that he might take upon him our Guilt;
how soar and heavy it would lie upon his Soul, yet such was his infinite Compassion towards us, that he willingly submitted himself to be in our stead, took upon him our Nature, that he might take upon him our Gilded;
Can thy Heart indure, or can thy Hands be strong in the Day that I shall deal with thee, saith the Lord? The very weakness of God is stronger than Man:
Can thy Heart endure, or can thy Hands be strong in the Day that I shall deal with thee, Says the Lord? The very weakness of God is Stronger than Man:
and in the Hollow of which he holds the Sea. What Punishment will this great Hand of God in which his great Strength lies, inflict when it shall fall upon thee in the full Power of its Might? And tell me now, O Sinner, wouldst thou willingly fall into the Hands of this God, who is thus able to crush thee to pieces,
and in the Hollow of which he holds the Sea. What Punishment will this great Hand of God in which his great Strength lies, inflict when it shall fallen upon thee in the full Power of its Might? And tell me now, Oh Sinner, Wouldst thou willingly fallen into the Hands of this God, who is thus able to crush thee to Pieces,
yea to nothing? O how shall any of us then dare, who are but poor weak Potsherds of the Earth, dash our selves against this Rock of Ages? Indeed we can neither resist his Power, nor escape his Hand:
yea to nothing? O how shall any of us then Dare, who Are but poor weak Potsherds of the Earth, dash our selves against this Rock of Ages? Indeed we can neither resist his Power, nor escape his Hand:
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and therefore since we must necessarily sooner or later fall into the Hands of God, let us by true Repentance and an humble Acknowledgment of our Sins and Vileness, throw our selves into his merciful Hands;
and Therefore since we must necessarily sooner or later fallen into the Hands of God, let us by true Repentance and an humble Acknowledgment of our Sins and Vileness, throw our selves into his merciful Hands;
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