The mischiefs of self-ignorance and the benefits of self-acquaintance opened in divers sermons at Dunstan's-West and published in answer to the accusations of some and the desires of others / by Richard Baxter.
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THE Corinthians being much abused by false-teachers, to the corrupting of their faith and manners, and the questioning of the Apostles Ministery, he acquainted them in my Text with an obvious remedy for both these maladies;
THE Corinthians being much abused by False-teachers, to the corrupting of their faith and manners, and the questioning of the Apostles Ministry, he acquainted them in my Text with an obvious remedy for both these maladies;
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and lets •hem know, that their miscarriages call •hem to question themselves, rather then •o question his authority or gifts, and that if they find Christ in themselves, they must acknowledge him in his ministry.
and lets •hem know, that their miscarriages call •hem to question themselves, rather then •o question his Authority or Gifts, and that if they find christ in themselves, they must acknowledge him in his Ministry.
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and this by way of Interrogation, [ Know ye not your own selves? ] and then more particularly he tells them, what it is of themselves, that it most concerneth them to know, [ How that Jesus Christ is in you except ye be Reprobates.
and this by Way of Interrogation, [ Know you not your own selves? ] and then more particularly he tells them, what it is of themselves, that it most concerns them to know, [ How that jesus christ is in you except you be Reprobates.
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In handling this, I shall shew you, 1. What 〈 ◊ 〉 is to know our selves. 2. How far it is, ••r is not, a shame to be ignorant of our •elves. 3. What evils follow this Ignorance •f our selves,
In handling this, I shall show you, 1. What 〈 ◊ 〉 is to know our selves. 2. How Far it is, ••r is not, a shame to be ignorant of our •elves. 3. What evils follow this Ignorance •f our selves,
What his soul is, and what his body, and what the compound called man. The Doctrine of Mans Nature, or this part of Physicks, is so necessary to all, that it is first laid down even in the Holy Scriptures, in Gen. ch. 1, 2, 3. before his Duty is expressed.
What his soul is, and what his body, and what the compound called man. The Doctrine of men Nature, or this part of Physics, is so necessary to all, that it is First laid down even in the Holy Scriptures, in Gen. changed. 1, 2, 3. before his Duty is expressed.
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Most ridiculously therefore doth Ignorance plead for it self against Knowledge, in them that cry down this part of Physicks, as Humane Learning, unnecessary to the Discipl•• of Christ.
Most ridiculously Therefore does Ignorance plead for it self against Knowledge, in them that cry down this part of Physics, as Humane Learning, unnecessary to the Discipl•• of christ.
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What excellent holy Meditations of Humane nature do you find oft in 〈 ◊ 〉 and in Davids Psalms, Ps. 139. concluding 〈 ◊ 〉 the praise of the incomprehensible Creator, ver. 14. [ I will praise thee, for I am fearfully and wonderfully made: Marvellous are thy works;
What excellent holy Meditations of Humane nature do you find oft in 〈 ◊ 〉 and in Davids Psalms, Ps. 139. concluding 〈 ◊ 〉 the praise of the incomprehensible Creator, ver. 14. [ I will praise thee, for I am fearfully and wonderfully made: Marvellous Are thy works;
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And this is, The knowing of our selves in Relation to Gods Law, or to his Judgement. The former is the knowledge of our selves in respect of our Duty :
And this is, The knowing of our selves in Relation to God's Law, or to his Judgement. The former is the knowledge of our selves in respect of our Duty:
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How we are Morally, Inclined, disposed, or habituated; or what, and how we have Done ; We must know the Good estate of our Nature that we were created in;
How we Are Morally, Inclined, disposed, or habituated; or what, and how we have Done; We must know the Good estate of our Nature that we were created in;
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So that as mans state considered Ethically, is threefold, Institutus, Destitutus, & Restitutus: Infirmatus, Deformatus, & Reformatus ; the state of Upright nature;
So that as men state considered Ethically, is threefold, Institutus, Destitutus, & Restituted: Weak, Deformatus, & Reformatus; the state of Upright nature;
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we must know first, what is due to us according to the Law of Nature, and then what is due to us according to the tenour of the Law of Grace. By the Law of Nature or of Works, Death is the Due of fallen mankind;
we must know First, what is due to us according to the Law of Nature, and then what is due to us according to the tenor of the Law of Grace. By the Law of Nature or of Works, Death is the Due of fallen mankind;
but no man can be Justified by it. By the Promise of the Gospel, all true Believers renewed and sanctified by the Spirit of Christ, are Justified, and made the sons of God, and heirs of everlasting glory. To know whether we are yet delivered from the condemnation of the Law ;
but no man can be Justified by it. By the Promise of the Gospel, all true Believers renewed and sanctified by the Spirit of christ, Are Justified, and made the Sons of God, and Heirs of everlasting glory. To know whither we Are yet Delivered from the condemnation of the Law;
II. BUt is all self-ignorance a shame, or dangerous? Answ. 1. It is no other shame then what is common to humane frailty, to be ignorant of much of the mystery of our Natural Generation Constitution, Integrall parts, and Temperament.
II BUt is all self-ignorance a shame, or dangerous? Answer 1. It is no other shame then what is Common to humane frailty, to be ignorant of much of the mystery of our Natural Generation Constitution, Integral parts, and Temperament.
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2. There are many Controversies about the nature, derivation and punishment of Original sin, which a humble and diligent Christian may possibly be ignorant of.
2. There Are many Controversies about the nature, derivation and punishment of Original since, which a humble and diligent Christian may possibly be ignorant of.
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3. The degrees of Habitual sin, considedered simply, or proportionably and respectively to each other, may be much unknown to many that are willing and diligent to know:
3. The Degrees of Habitual since, considedered simply, or proportionably and respectively to each other, may be much unknown to many that Are willing and diligent to know:
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and such as through frailty in a crowd of actions, escape our particular observation. And the sinfulness or Aggravations of every sin are but imperfectly known and observed by the best.
and such as through frailty in a crowd of actions, escape our particular observation. And the sinfulness or Aggravations of every since Are but imperfectly known and observed by the best.
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4. The Nature and beauty of the Image of God, as first planted on created man, and since Restored to man Redeemed: the manner of the Spirits acccess, operation, testimony and inhabitation ;
4. The Nature and beauty of the Image of God, as First planted on created man, and since Restored to man Redeemed: the manner of the Spirits acccess, operation, testimony and inhabitation;
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5. The very uprightness and sincerity of our own hearts, in Faith, Hope, Love, Repentance and Obedience, is usually unknown to Incipients, or young beginners in Religion;
5. The very uprightness and sincerity of our own hearts, in Faith, Hope, Love, Repentance and obedience, is usually unknown to Incipients, or young beginners in Religion;
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and to the weaker sort of Christians, how old soever in profession, and to melancholy persons, who can have no thoughts of themselves but sad and fearfull, tending to despair;
and to the Weaker sort of Christians, how old soever in profession, and to melancholy Persons, who can have no thoughts of themselves but sad and fearful, tending to despair;
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To be unacquainted with a state of Life, when you are in such a state, is sad and troublesome, and casts you upon many and great inconveniences. But to be unacquainted with a state of Death, when you are in it, doth fasten your chains, and hinder your recovery.
To be unacquainted with a state of Life, when you Are in such a state, is sad and troublesome, and Cast you upon many and great inconveniences. But to be unacquainted with a state of Death, when you Are in it, does fasten your chains, and hinder your recovery.
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The knowledge of our selves as men doth notably conduce to our knowledge of God. Here God is known but darkly, and as in a glass, 1 Cor. 13.12. and by his Image ;
The knowledge of our selves as men does notably conduce to our knowledge of God. Here God is known but darkly, and as in a glass, 1 Cor. 13.12. and by his Image;
and not as face to face. And, except his Incarnate and his written word, what Glass revealeth him so clearly as the soul of man? We bear a double Image of our Maker:
and not as face to face. And, except his Incarnate and his written word, what Glass Revealeth him so clearly as the soul of man? We bear a double Image of our Maker:
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He may easily know that there is a Primitive Being and Life, that knoweth he hath himself a Derived Being and Life. He must know that there is a Creator, that knoweth he is a creature. He that findeth a capacious Intellect, a Will, and Power in the creature, and that is conscious of any Wisdom, and Goodness in himself, may well know that formaliter or eminenter all these are infinite in the first cause that must thus have in it self whatsoever it doth communicate.
He may Easily know that there is a Primitive Being and Life, that Knoweth he hath himself a Derived Being and Life. He must know that there is a Creator, that Knoweth he is a creature. He that finds a capacious Intellect, a Will, and Power in the creature, and that is conscious of any Wisdom, and goodness in himself, may well know that formaliter or Eminently all these Are infinite in the First cause that must thus have in it self whatsoever it does communicate.
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He that knoweth that he made not, and preserveth not himself, may well know that he is not his Own, but his that made him and preserveth him, who must needs be his Absolute Proprietary and Lord. He that knoweth that he is an Intellectual free agent, and therefore to act Morally, and therefore to be moved by Moral means, and that he is a sociable creature, a member of the Ʋniverse, living among men, may well be sure, that he is made to be a subject, and Governed by Laws, and by morall means to be directed and moved to his End: and therefore that none but his Absolute Lord, the Infinite Wisdom, Goodness, and Power, can be his Absolute and Highest Soveraign. He that is convinced that he is, he lives, he hopeth and enjoyeth all thats good, from a Superior Bounty, may be sure that God is his Principal Benefactor. And to be [ The First and Infinite Being, Intellect, Will,
He that Knoweth that he made not, and Preserveth not himself, may well know that he is not his Own, but his that made him and Preserveth him, who must needs be his Absolute Proprietary and Lord. He that Knoweth that he is an Intellectual free agent, and Therefore to act Morally, and Therefore to be moved by Moral means, and that he is a sociable creature, a member of the Ʋniverse, living among men, may well be sure, that he is made to be a Subject, and Governed by Laws, and by moral means to be directed and moved to his End: and Therefore that none but his Absolute Lord, the Infinite Wisdom, goodness, and Power, can be his Absolute and Highest Sovereign. He that is convinced that he is, he lives, he Hopes and Enjoyeth all thats good, from a Superior Bounty, may be sure that God is his Principal Benefactor. And to be [ The First and Infinite Being, Intellect, Will,
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the Absolute Owner, the most Righteous Governor, and the most Bounteous Benefactor, ] this is to be [ GOD. ] This being the Description of him that is so called :
the Absolute Owner, the most Righteous Governor, and the most Bounteous Benefactor, ] this is to be [ GOD. ] This being the Description of him that is so called:
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such a Description as is fetcht from his Created Image [ Man, ] and expressed in the terms that himself hath chosen, and used in his word, as knowing that if he will be understood by man, he must use the Notions and Expressions of man: And though these are spoken but Analogically of God, yet are there no fitter conceptions of him that the soul of man in flesh is capable of.
such a Description as is fetched from his Created Image [ Man, ] and expressed in the terms that himself hath chosen, and used in his word, as knowing that if he will be understood by man, he must use the Notions and Expressions of man: And though these Are spoken but Analogically of God, yet Are there no fitter conceptions of him that the soul of man in Flesh is capable of.
He is a Fool indeed, that saith in his Heart, There is no God (Psal. 14.1.) when that Heart it self in its Being, and Life, and Motion is his Witness :
He is a Fool indeed, that Says in his Heart, There is no God (Psalm 14.1.) when that Heart it self in its Being, and Life, and Motion is his Witness:
and Soul and Body with all their faculties, are nothing but the Effects of this Almighty Cause: And when they prove that there is a God, even by questioning or denying it;
and Soul and Body with all their faculties, Are nothing but the Effects of this Almighty Cause: And when they prove that there is a God, even by questioning or denying it;
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being unable without him so much as to deny him, that is, to think, or speak, or be. As if a fool should write a Volume to prove that there is no Ink or Paper in the world ;
being unable without him so much as to deny him, that is, to think, or speak, or be. As if a fool should write a Volume to prove that there is no Ink or Paper in the world;
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how in One Body there are the Natural, Vital and Animal parts, and spirits: And in One Life or Soul, there are the Vegetative, Sensitive and Rational faculties;
how in One Body there Are the Natural, Vital and Animal parts, and spirits: And in One Life or Soul, there Are the Vegetative, Sensitive and Rational faculties;
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And in One Rational Soul as such, there are an Intellect, Will, and Executive power, Morally perfected by Wisdom, Goodness and Promptitude to well doing.
And in One Rational Soul as such, there Are an Intellect, Will, and Executive power, Morally perfected by Wisdom, goodness and Promptitude to well doing.
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We need not say, Who shall go up into Heaven : saith Seneca himself by the light of nature, Prope Deus est; tecum est: Intus est; sacer intra nos Spiritus;
We need not say, Who shall go up into Heaven: Says Senecca himself by the Light of nature, Prope Deus est; tecum est: Intus est; Sacer intra nos Spiritus;
〈 ◊ 〉 the righteous, as their helper and prote••or, &c. ] And as all declareth him, so all •hould praise him: Hunc ita { que } mens diligat, ••ngua canat, manus scribat at { que } in his san•tis studiis fidelis animus se exerceat.
〈 ◊ 〉 the righteous, as their helper and prote••or, etc. ] And as all Declareth him, so all •hould praise him: Hunc ita { que } men's diligat, ••ngua canat, manus scribat At { que } in his san•tis studiis Fidelis animus se exerceat.
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and that the very nature of man is such, as that without such Apprehensions, Hopes and Fears, he could not in a connaturall way be Governed, and brought unto the End to which his Nature is enclined and adapted;
and that the very nature of man is such, as that without such Apprehensions, Hope's and Fears, he could not in a connatural Way be Governed, and brought unto the End to which his Nature is inclined and adapted;
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But the world would be as a Wilderness, and men as bruits. And he may well know that God made not such faculties in vain, nor suited them to an end which cannot be attained,
But the world would be as a Wilderness, and men as bruits. And he may well know that God made not such faculties in vain, nor suited them to an end which cannot be attained,
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He may be sure that a meer probability or possibility of an everlasting Life, should engage a reasonable creature in all possible diligence in Piety & Righteousness & Charity to attaine it:
He may be sure that a mere probability or possibility of an everlasting Life, should engage a reasonable creature in all possible diligence in Piety & Righteousness & Charity to attain it:
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And doubtless whatsoever is by Nature and Reason made mans Duty, is not delusory and vain: Nor is it Reasonable to think that Falshood, frustration and deceit, are the ordinary way by which mankind is Governed by the most wise and Holy God.
And doubtless whatsoever is by Nature and Reason made men Duty, is not delusory and vain: Nor is it Reasonable to think that Falsehood, frustration and deceit, Are the ordinary Way by which mankind is Governed by the most wise and Holy God.
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It is therefore the ignorance of our selves that makes men question the Immortality of soules: And I may adde, it is the Ignorance of the nature of Conscience, and of all Morality, and of the reason of Iustice among men, that makes men doubt of the discriminating Iustice of the Lord, which is hereafter to be manifested.
It is Therefore the ignorance of our selves that makes men question the Immortality of Souls: And I may add, it is the Ignorance of the nature of Conscience, and of all Morality, and of the reason of justice among men, that makes men doubt of the discriminating justice of the Lord, which is hereafter to be manifested.
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As poverty and sickness are better known by feeling then by hearesay: so also is sin. To hear a discourse or read • Booke of the Nature, Prognosticks and Cure of the plague, consump•ion,
As poverty and sickness Are better known by feeling then by hearsay: so also is since. To hear a discourse or read • Book of the Nature, Prognostics and Cure of the plague, consump•ion,
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Did •ou but see and feele sin as it is in your •earts and lives, as oft as you read and •eare of it in the Law of God, I dare say sin would not seeme a jesting matter, not would those be censured as too precise, that are carefull to avoid it, any more then they that are carefull to avoid infectious diseases,
Did •ou but see and feel since as it is in your •earts and lives, as oft as you read and •eare of it in the Law of God, I Dare say sin would not seem a jesting matter, not would those be censured as too precise, that Are careful to avoid it, any more then they that Are careful to avoid infectious diseases,
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or crimes against the Lawes of man, that hazzard their temporall felicity or lives. 4. Its want of self-aquaintance that keepes the soule from kindly Humiliation :
or crimes against the Laws of man, that hazard their temporal felicity or lives. 4. Its want of self-aquaintance that keeps the soul from kindly Humiliation:
How many hearts would be filled with wholsome griefe and care, that now are careless and almost past feeling? and how many eyes would stream forth teares that now are dry,
How many hearts would be filled with wholesome grief and care, that now Are careless and almost past feeling? and how many eyes would stream forth tears that now Are dry,
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that his Name is reverenced but his office and Saving grace are disregarded. Men could not set so light by the Physicion, that felt their sicknes, and understood their danger.
that his Name is reverenced but his office and Saving grace Are disregarded. Men could not Set so Light by the physician, that felt their sickness, and understood their danger.
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if a Christ received by a hearty working, purifying faith, do not deliver you, I dare say, you would have more serious, savory thoughts of Christ, more yearnings after him, more fervent prayers for his healing grace,
if a christ received by a hearty working, purifying faith, do not deliver you, I Dare say, you would have more serious, savoury thoughts of christ, more yearnings After him, more fervent Prayers for his healing grace,
did men but value their immortall souls, as Reason itself requireth them to do, is it possible they should venture them so easily upon everlasting misery,
did men but valve their immortal Souls, as Reason itself requires them to do, is it possible they should venture them so Easily upon everlasting misery,
but fly from sin, and fear the threatnings of the Lord? Did men but consideratly understand the worth and concernment of their souls, is it possible they should hazard them for a thing of nought,
but fly from since, and Fear the threatenings of the Lord? Did men but considerately understand the worth and concernment of their Souls, is it possible they should hazard them for a thing of nought,
and set them at saile for the favor of superiors, or the transitory pleasures and honours of the world? Could they thinke the greatest care and labour of so short a life to be too much for the securing of their salvation? Could they think so many studious carefull dayes,
and Set them At sail for the favour of superiors, or the transitory pleasures and honours of the world? Could they think the greatest care and labour of so short a life to be too much for the securing of their salvation? Could they think so many studious careful days,
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and yet think all too much that's done, for their immortall souls? Did men but practically know that they are the Subjects of the God of Heaven, they durst not think the diligent obeying him to be a needless thing,
and yet think all too much that's done, for their immortal Souls? Did men but practically know that they Are the Subject's of the God of Heaven, they durst not think the diligent obeying him to be a needless thing,
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Alas were men but acquainted with their weakness, and sinfull failings when they have done their best, and how much short the hoylest Persons do come of what they are obliged to by the Lawes and mercies of the Lord, they durst not make a scorn of diligence,
Alas were men but acquainted with their weakness, and sinful failings when they have done their best, and how much short the hoylest Persons do come of what they Are obliged to by the Laws and Mercies of the Lord, they durst not make a scorn of diligence,
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nor hate or blame men for endeavouring to be better, that are sure at best they shall be too bad. When the worst of men, that are themselves the greatest neglecters of God and their salvation, shall cry out against a Holy life and making so much a do for Heaven, (as if a man that lyeth in bed should cry out against working too much or going too fast) this shewes mens strangeness to themselves.
nor hate or blame men for endeavouring to be better, that Are sure At best they shall be too bad. When the worst of men, that Are themselves the greatest neglecters of God and their salvation, shall cry out against a Holy life and making so much a do for Heaven, (as if a man that lies in Bed should cry out against working too much or going too fast) this shows men's strangeness to themselves.
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that they are drowned in the love of pleasures and sensuall delights: that they are so greedy for Riches, and so desirous to be higher then those about them,
that they Are drowned in the love of pleasures and sensual delights: that they Are so greedy for Riches, and so desirous to be higher then those about them,
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nor enslave his Reason to the violence of his Appetite. He would know that there are higher pleasures which beseem a Man: even those that consist in the well being and integrity of the soule, in peace of Conscience, in the favour of God,
nor enslave his Reason to the violence of his Appetite. He would know that there Are higher pleasures which beseem a Man: even those that consist in the well being and integrity of the soul, in peace of Conscience, in the favour of God,
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Did the Covetous worldling know himself, he would know that it must be another kind of Riches, that must satisfie his soul, and that he hath wants of another nature to be supplied;
Did the Covetous worldling know himself, he would know that it must be Another kind of Riches, that must satisfy his soul, and that he hath Wants of Another nature to be supplied;
he would rather make him friends with the Mammon of unrighteousness, and lay up a foundation for the time to come, and labour for the food that never perisheth, then to make such a stir for that which will serve him so little a while:
he would rather make him Friends with the Mammon of unrighteousness, and lay up a Foundation for the time to come, and labour for the food that never Perishes, then to make such a stir for that which will serve him so little a while:
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then whose shall those things be which thou hast provided. ] Self-knowledge would teach Ambitious men, to prefer the calmest safest station, before the highest ;
then whose shall those things be which thou hast provided. ] Self-knowledge would teach Ambitious men, to prefer the calmest Safest station, before the highest;
Would men but spend some houres time, in the study of themselves and seriously consider what it is to be a Man, a sinner, a Passenger to an endless life, an expectant of so great a change,
Would men but spend Some hours time, in the study of themselves and seriously Consider what it is to be a Man, a sinner, a Passenger to an endless life, an expectant of so great a change,
O amatores mundi (inquit Angust.) cujus rei gratia militatis? — Ibi quid nisi fragile plenum periculis? et per qu•t pericula pervenitur ad majus periculum? percant haec omnia, et dimittamus haec vana et inania, conferamus nos ad solam inquisitionem eorum quae finem non habeant. ] i. e.
Oh Amateurs mundi (inquit Angust.) cujus rei Gratia militatis? — There quid nisi fragile plenum Periculis? et per qu•t pericula pervenitur ad Majus periculum? percant haec omnia, et dimittamus haec Vana et inania, Conferamus nos ad Solam inquisitionem Their Quae finem non habeant. ] i. e.
What strive you for, O worldings? Whats here but a brittle glass full of dangers? and by how many dangers must you come to greater dangers? Away with these vanities and toyes,
What strive you for, Oh Worldlings? Whats Here but a brittle glass full of dangers? and by how many dangers must you come to greater dangers? Away with these vanities and toys,
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8. It is for want of self-acquaintance that any man is Proud. Did men considerately know what they are, how quickly would it bring them low? Would corruptible flesh that must shortly turne to loathsome rottenness, be stout and Lordly and look so high and set forth it self in gawdy ornaments, if men did not forget themselves? Alas, the way forgets the end: the outward bravery forgets the dirt and filth within: the stage forgetteth the undressing roome. Did Rulers behave themselves as those that are subjects to the Lord of all, and have the greatest need to feare his judgment, and prepare for their account:
8. It is for want of Self-acquaintance that any man is Proud. Did men considerately know what they Are, how quickly would it bring them low? Would corruptible Flesh that must shortly turn to loathsome rottenness, be stout and Lordly and look so high and Set forth it self in Gaudy Ornament, if men did not forget themselves? Alas, the Way forgets the end: the outward bravery forgets the dirt and filth within: the stage forgetteth the undressing room. Did Rulers behave themselves as those that Are subject's to the Lord of all, and have the greatest need to Fear his judgement, and prepare for their account:
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what an alteration would it make in their deportment and affaires? and what a mercy would it prove to their inferiours and themselves? If men that swell with pride of parts, and overvalue their knowledge, wit or elocution, did know how little indeed they know, and how much they are ignorant of, it would much abate their pride and confidence.
what an alteration would it make in their deportment and affairs? and what a mercy would it prove to their inferiors and themselves? If men that swell with pride of parts, and overvalue their knowledge, wit or elocution, did know how little indeed they know, and how much they Are ignorant of, it would much abate their pride and confidence.
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It is the Novices that being lifted up with Pride do fall into the Condemnation of the Devill. 1 Tim. 3.6. They would loath themselves if they knew themselves.
It is the novices that being lifted up with Pride do fallen into the Condemnation of the devil. 1 Tim. 3.6. They would loath themselves if they knew themselves.
you would not willfully draw so neare the brinke of Hell, nor be nibbling at the bait, nor looking on the forbidden fruit, nor dallying with allurements, nor hearkening to the Deceiver, or to his messengers.
you would not wilfully draw so near the brink of Hell, nor be nibbling At the bait, nor looking on the forbidden fruit, nor dallying with allurements, nor Harkening to the Deceiver, or to his messengers.
Nemo sese tuto periculis offerre tam crebro potest. Quem saepe transit casus, aliquando invenit. Seneca. Temptation puts you on a combate with the powers of earth, and flesh and Hell!
Nemo seize Tutor Periculis offer tam crebro potest. Whom saepe transit casus, aliquando invenit. Senecca. Temptation puts you on a combat with the Powers of earth, and Flesh and Hell!
Its necessary valour to charge through all, which you are in: But its temerarious foolhardiness to seek for danger, and invite such enemies when we are so weak:
Its necessary valour to charge through all, which you Are in: But its temerarious foolhardiness to seek for danger, and invite such enemies when we Are so weak:
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Understand where each temptation lieth, that you may go another way, if possible. Castitas periclitatur in deliciis; humilitas in divitiis; pietas in negotiis; veritas in multiloqiuo; charitas in hoc mundo.
Understand where each temptation lies, that you may go Another Way, if possible. Castitas periclitatur in delicious; humilitas in divitiis; pietas in negotiis; veritas in multiloqiuo; charitas in hoc mundo.
and hardened and damned by temptations, are we in our wits if we will cast our selves into them? [ Praeceps est, qui transire contendit, ubi conspexerit alios cecidisse:
and hardened and damned by temptations, Are we in our wits if we will cast our selves into them? [ Praeceps est, qui transire contendit, ubi conspexerit Alioth cecidisse:
10. Self-acquaintance would confute Temptations, and easily resolve the case when you are tempted. Did you considerately know the preciousness of your souls, and your own concernments, and where your true felicity lieth, you would abhor allurements, and encounter them with that argument of Christ, Mark. 8.36, 37. What shall it profit a man,
10. Self-acquaintance would confute Temptations, and Easily resolve the case when you Are tempted. Did you considerately know the preciousness of your Souls, and your own concernments, and where your true felicity lies, you would abhor allurements, and encounter them with that argument of christ, Mark. 8.36, 37. What shall it profit a man,
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11. It is unacquaintedness with themselves, that makes men quarrell with the word of God, rejecting it when it suits not with their deceived reason, and to be offended with his faithfull Ministers,
11. It is unacquaintedness with themselves, that makes men quarrel with the word of God, rejecting it when it suits not with their deceived reason, and to be offended with his faithful Ministers,
Alas, Sirs, if you were acquainted with your selves, you would know that the holy Rule is strait, and the crookedness is in your conceits and misapprehensions ;
Alas, Sirs, if you were acquainted with your selves, you would know that the holy Rule is strait, and the crookedness is in your conceits and misapprehensions;
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Hath thy neighbour some mistakes about the disputable points of doctrine, or doubtfull modes of Discipline or Worship? Is he for the opinion, or form, or Policy, or Ceremony, which thou dislikest? or is he against them when thou approvest them? or afraid to use them, when thou thinkest them laudable? If thou know thy self, thou darest not break charity or peace for this. Thou darest not censure or despise him:
Hath thy neighbour Some mistakes about the disputable points of Doctrine, or doubtful modes of Discipline or Worship? Is he for the opinion, or from, or Policy, or Ceremony, which thou dislikest? or is he against them when thou approvest them? or afraid to use them, when thou Thinkest them laudable? If thou know thy self, thou Darest not break charity or peace for this. Thou Darest not censure or despise him:
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and wouldst think with thy self, 〈 ◊ 〉 every error of no more importance in ••rsons that hold the Essentials of Religion, ••d conscionably practise what they know, •ust go for Heresie, or make men Sectaries, 〈 ◊ 〉 cut them off from the favour of God, or ••e Communion of the Church, or the pro••ction of the Magistrate, and subject them •o damnation, to misery, to censures and re•roach: alas, what then must become of so ••ail a wretch as I? of so dark a mind, •f so blameable a heart and life? that am ••ke to be mistaken in matters as great, •here I least suspect it? It is ignorance of •hemselves, that makes men so easily think •ll of their brethren,
and Wouldst think with thy self, 〈 ◊ 〉 every error of no more importance in ••rsons that hold the Essentials of Religion, ••d Conscionably practise what they know, •ust go for Heresy, or make men Sectaries, 〈 ◊ 〉 Cut them off from the favour of God, or ••e Communion of the Church, or the pro••ction of the Magistrate, and Subject them •o damnation, to misery, to censures and re•roach: alas, what then must become of so ••ail a wretch as I? of so dark a mind, •f so blameable a heart and life? that am ••ke to be mistaken in matters as great, •here I least suspect it? It is ignorance of •hemselves, that makes men so Easily think •ll of their brothers,
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They consider not their own infirmities, and that they teach men how to use themselves. The falls of brethren would not be over-aggravated, nor be the matter of insulting or contempt, but of compassion, if men knew themselves. This is implyed in the charge of the Holy Ghost, Gal. 6.1, 2. [ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thy self lest thou also be tempted:
They Consider not their own infirmities, and that they teach men how to use themselves. The falls of brothers would not be over-aggravated, nor be the matter of insulting or contempt, but of compassion, if men knew themselves. This is employed in the charge of the Holy Ghost, Gal. 6.1, 2. [ Brothers, if a man be overtaken in a fault, you which Are spiritual, restore such a one in the Spirit of meekness, considering thy self lest thou also be tempted:
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] The Pharisee that seeth not the beam of mortal formality and hypocrisie in his own eye, is most censorious against the motes of tolerable particular errors in his brothers eye. None more uncharitable against the real or supposed errors or slips of serious Believers, then Hypocrites that have no saving serious faith and knowledge,
] The Pharisee that sees not the beam of Mortal formality and hypocrisy in his own eye, is most censorious against the motes of tolerable particular errors in his Brother's eye. None more uncharitable against the real or supposed errors or slips of serious Believers, then Hypocrites that have no Saving serious faith and knowledge,
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How far would self-acquaintance go to the Cure of all our discords and divisions? Is it possible that the Pope should take upon him the Government of the Antipodes, even of all the world, (and that as to Spiritual Government, which requireth more personal attendance, then secular, ) if he knew himself, and consequently his natural incapacity, and the terror of his account for such an Usurped charge? Self-acquaintance would depose their Inquisitions, and quench their flames ;
How Far would Self-acquaintance go to the Cure of all our discords and divisions? Is it possible that the Pope should take upon him the Government of the Antipodes, even of all the world, (and that as to Spiritual Government, which requires more personal attendance, then secular,) if he knew himself, and consequently his natural incapacity, and the terror of his account for such an Usurped charge? Self-acquaintance would depose their Inquisitions, and quench their flames;
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and make them know what spirit they are of, that inclineth not to save mens lives, but to destroy them, Luke 9.55, 56. Did they know themselves, the Papists durst not multiply new Articles of faith,
and make them know what Spirit they Are of, that Inclineth not to save men's lives, but to destroy them, Lycia 9.55, 56. Did they know themselves, the Papists durst not multiply new Articles of faith,
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Did they but know themselves aright, it were impossible they should dare to pass the sentence of damnation on the far greatest part of the Christian world,
Did they but know themselves aright, it were impossible they should Dare to pass the sentence of damnation on the Far greatest part of the Christian world,
& condemn all other Christians as Heroticks for Schismaticks, either for their adhering to the truth or for errors and faults, far smaller then their own? Did they know themselves and their own corruptions, they durst not thus condemn themselves, by so presumptuous and blind a condemnation of the best and greatest part of the Church of Christ, which is dearest to him,
& condemn all other Christians as Heroticks for Schismatics, either for their adhering to the truth or for errors and Faults, Far smaller then their own? Did they know themselves and their own corruptions, they durst not thus condemn themselves, by so presumptuous and blind a condemnation of the best and greatest part of the Church of christ, which is dearest to him,
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as purchased by his blood. If either the Protestants or the Greeks, or the Armenians, Georgians, Syrians, Aegyptians, or Aethiopian Churches, be in as bad and dangerous a case as these Ʋsurping Censurers tell the world they are, what then will become of the tyrannous, superstitious, polluted, blood-thirsty Church of Rome ?
as purchased by his blood. If either the Protestants or the Greeks, or the Armenians, Georgians, Syrians, egyptians, or aethiopian Churches, be in as bad and dangerous a case as these Ʋsurping Censurers tell the world they Are, what then will become of the tyrannous, superstitious, polluted, bloodthirsty Church of Room?
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What is it but Self-ignorance that perverteth the unsetled among us, and sends them over to the Romane tents ? No man could rationally become a Papist, if he knew himself. Let me prove this to you in these four Instances.
What is it but Self-ignorance that perverteth the unsettled among us, and sends them over to the Roman tents? No man could rationally become a Papist, if he knew himself. Let me prove this to you in these four Instances.
1. If he had but the knowledge of his Natural senses, he could not take them to be all deceived (and the senses of all other as well as his) about their proper object;
1. If he had but the knowledge of his Natural Senses, he could not take them to be all deceived (and the Senses of all other as well as his) about their proper Object;
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2. Some of them turn Papists because they see some differences among other Christians, and hear them call one another by names of contumely and reproach ▪ and therefore they think that such can 〈 ◊ 〉 no true Churches of Christ:
2. some of them turn Papists Because they see Some differences among other Christians, and hear them call one Another by names of contumely and reproach ▪ and Therefore they think that such can 〈 ◊ 〉 no true Churches of christ:
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4. All that turn Papists must believe, that they were unjustified and out of the Catholick Church before, and consequently void of •he Love of God, and special grace:
4. All that turn Papists must believe, that they were unjustified and out of the Catholic Church before, and consequently void of •he Love of God, and special grace:
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how that Jesus Christ is in you except ye be Reprobates? ] If they were ungodly and void of the Love of God, while they were under our Ministry, no wonder if they turn Papists :
how that jesus christ is in you except you be Reprobates? ] If they were ungodly and void of the Love of God, while they were under our Ministry, no wonder if they turn Papists:
For its just with God that those that receive 〈 ◊ 〉 the Love of the truth that they may be saved, be given over to strong delusions to believe a lye, ] 2 Thes. 2.10, 11. But if they received themselves the Love of God in our Churches by our Ministry, they sha•• be our witnesses against themselves.
For its just with God that those that receive 〈 ◊ 〉 the Love of the truth that they may be saved, be given over to strong delusions to believe a lie, ] 2 Thebes 2.10, 11. But if they received themselves the Love of God in our Churches by our Ministry, they sha•• be our Witnesses against themselves.
if they did but know themselves. Church Governours would be afraid of laying things unnecessary as stumbling-blocks before the weak and of laying the Ʋnity and Peace of the Church upon them;
if they did but know themselves. Church Governors would be afraid of laying things unnecessary as stumbling-blocks before the weak and of laying the Ʋnity and Peace of the Church upon them;
and casting out of the Vineyard of the Lord, and out of their Communion all such as are not in such unnecessary or little things, of their opinion or way.
and casting out of the Vineyard of the Lord, and out of their Communion all such as Are not in such unnecessary or little things, of their opinion or Way.
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as non-dicta or utterly insignificant, in the eyes of so many Rulers of the Churches, if they had known themselves, as having need of their Brethrens charity and forbearance.
as non-dicta or utterly insignificant, in the eyes of so many Rulers of the Churches, if they had known themselves, as having need of their Brothers' charity and forbearance.
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Let not him that eateth despise him that eateth not, (much less destroy him or excommunicate him) and let not him which eateth not, judge him that eateth: For God hath received him.
Let not him that Eateth despise him that Eateth not, (much less destroy him or excommunicate him) and let not him which Eateth not, judge him that Eateth: For God hath received him.
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and instead of separating from all that are not of their mind, they would think themselves more unworthy of the Communion of the Church, then the Church of theirs.
and instead of separating from all that Are not of their mind, they would think themselves more unworthy of the Communion of the Church, then the Church of theirs.
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It also silenceth passionate contentious disputes, and makes men suspicious of their own understandings, and therefore forbiddeth them intemperately to condemn dissenters.
It also silenceth passionate contentious disputes, and makes men suspicious of their own understandings, and Therefore forbiddeth them intemperately to condemn dissenters.
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so that in all these respects, it is Ignorance of themselves that makes men troublers of the Church, and the Knowledge of themselves would much remedy it.
so that in all these respects, it is Ignorance of themselves that makes men troublers of the Church, and the Knowledge of themselves would much remedy it.
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If he be a Ruler he will forget the Common-good, and instead of Clemency and Justice will violently exercise an impe•ious Will. If he be a subject, he will be Censuring the actions of his Rulers, when distance and disacquaintance makes him an •ncompetent Judge.
If he be a Ruler he will forget the Common good, and instead of Clemency and justice will violently exercise an impe•ious Will. If he be a Subject, he will be Censuring the actions of his Rulers, when distance and disacquaintance makes him an •ncompetent Judge.
Are not all the people holy? ] Were men acquainted with themselves, their weaknesses, their concernments and their duties, they would rather enquire whether they obey well, then whether their Superiours Rule well ;
are not all the people holy? ] Were men acquainted with themselves, their Weaknesses, their concernments and their duties, they would rather inquire whither they obey well, then whither their Superiors Rule well;
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and would think the lowest place to be most suitable to them ; and would quiet themselves in the discharge of their own duty, making supplications, prayers, intercessions, and thanksgiving for all men;
and would think the lowest place to be most suitable to them; and would quiet themselves in the discharge of their own duty, making supplications, Prayers, intercessions, and thanksgiving for all men;
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Aliquid commune tuum facere, est seditionis & discordiae principium; To appropriate common benefits to our selves, is the spring of discord and sedition.
Aliquid commune tuum facere, est seditionis & discordiae principium; To Appropriate Common benefits to our selves, is the spring of discord and sedition.
But here as in other things self-seeking cometh from self-ignorance, and tendeth to self-deceit and disap•ointment. The End of contendings answer •ot the promises, that selfishness and passion •ake men in the beginnings. Si aeterna semper odia mortales agant Ne caeptus unquam cedat exanimis furor.
But Here as in other things self-seeking comes from self-ignorance, and tendeth to selfdeceit and disap•ointment. The End of contendings answer •ot the promises, that selfishness and passion •ake men in the beginnings. Si aeterna semper Odia mortales Agent Ne caeptus unquam Cedat exanimis Furor.
•ed arma faelix teneat, infaelix pereat. Nihil relinquent bella — Seneca. And then, — En quo discordia cives Perduxit miseros, en queis consevimus agros.
•ed arma Felix Tenet, infaelix pereat. Nihil relinquent Bella — Senecca. And then, — En quo Discordia cives Perduxit miseros, en queis consevimus agros.
to know our selves as we are Men, would be to know that we have the Natural Power and Freedom consisting in the self-determining faculty and principle. To know our selves as sinfull, would certifie us how much we want of the Morall Power which consisteth in Right inclinations, and the Moral Liberty from vitious dispositions and habits.
to know our selves as we Are Men, would be to know that we have the Natural Power and Freedom consisting in the self-determining faculty and principle. To know our selves as sinful, would certify us how much we want of the Moral Power which Consisteth in Right inclinations, and the Moral Liberty from vicious dispositions and habits.
and that it is no great fault thats done against such poor unworthy persons as our selves (if it had no higher a respect then as to us.) It is such only that [ with all lowliness, and meekness,
and that it is no great fault thats done against such poor unworthy Persons as our selves (if it had no higher a respect then as to us.) It is such only that [ with all lowliness, and meekness,
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21. He that is drawn to passion and revenge, is overcome, when he seems to overcome by that Revenge. It teacheth us to forgive, to know that much is forgiven us by Christ,
21. He that is drawn to passion and revenge, is overcome, when he seems to overcome by that Revenge. It Teaches us to forgive, to know that much is forgiven us by christ,
But something is wanting to •ake it Peace and Joy to us, till we find the •ruits of his Spirit within us, without which •o man can be his, Rom. 8.9. Gal. 5.16, •7, 22, 24, 25. [ If a man think himself 〈 ◊ 〉 be something when he is nothing, he de•eiveth himself;
But something is wanting to •ake it Peace and Joy to us, till we find the •ruits of his Spirit within us, without which •o man can be his, Rom. 8.9. Gal. 5.16, •7, 22, 24, 25. [ If a man think himself 〈 ◊ 〉 be something when he is nothing, he de•eiveth himself;
19. Self-ignorance causeth men 〈 ◊ 〉 misinterpret and repine at the providence o• God, and to be froward under his mo•• righteous judgements: Because men know not what they have deserved, or what they are, and what is good for them ;
19. Self-ignorance Causes men 〈 ◊ 〉 misinterpret and repine At the providence o• God, and to be froward under his mo•• righteous Judgments: Because men know not what they have deserved, or what they Are, and what is good for them;
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When self acquintance would teach them to justifie God in all his dealings, and resolve the blame of all into themselves. The Nature of man doth tea•• all the world,
When self acquaintance would teach them to justify God in all his dealings, and resolve the blame of all into themselves. The Nature of man does tea•• all the world,
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and there to leave the guilt and blame, and not to excuse the Malefactors upon any pretense of the concurse, or predetermination of the first o• any superior cause: And to justifie the Judge and executioner that takes away mens lives, or their estates;
and there to leave the guilt and blame, and not to excuse the Malefactors upon any pretense of the concourse, or predetermination of the First o• any superior cause: And to justify the Judge and executioner that Takes away men's lives, or their estates;
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and finally ••solve all guilt and blame into the Free •nd Vitiated Will of man. Humbling self-••owledge maketh us say with Job. ch. 40.4. Behold, I am vile, what Shall I answer ••ee? I will lay my hand upon my mouth:
and finally ••solve all guilt and blame into the Free •nd Vitiated Will of man. Humbling self-••owledge makes us say with Job. changed. 40.4. Behold, I am vile, what Shall I answer ••ee? I will lay my hand upon my Mouth:
] •nd when God is glorifying himself on •ur relations or our selves by his judge•ents, it teacheth us with Araon to hold •ur Peace, Lev. 10.3. and to say with ••li, [ It is the Lord;
] •nd when God is glorifying himself on •ur relations or our selves by his judge•ents, it Teaches us with Aaron to hold •ur Peace, Lev. 10.3. and to say with ••li, [ It is the Lord;
behold here am I, let him •o to me as seemeth good to him. ] And as •he afflicted Church Mic. 7.9. [ I will •eare the indignation of the Lord, because I •ave sinned against him.
behold Here am I, let him •o to me as seems good to him. ] And as •he afflicted Church Mic. 7.9. [ I will •eare the Indignation of the Lord, Because I •ave sinned against him.
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] Even a Pharaoh when affliction hath taught him a little to know himself will say [ The Lord is Righ•eous, and I and my people are wicked ] Exod. 9.27. when Rehoboam and his Princes are humbled, they say [ The Lord is Righteous ] 2. Chron. 12.6. see Ezr. 9.15. 20. Lastly, it is for want of the Kno••ledge of ourselves, that precious Time 〈 ◊ 〉 so much lost, and hastening Death no 〈 ◊ 〉 prepared for.
] Even a Pharaoh when affliction hath taught him a little to know himself will say [ The Lord is Righ•eous, and I and my people Are wicked ] Exod 9.27. when Rehoboam and his Princes Are humbled, they say [ The Lord is Righteous ] 2. Chronicles 12.6. see Ezra 9.15. 20. Lastly, it is for want of the Kno••ledge of ourselves, that precious Time 〈 ◊ 〉 so much lost, and hastening Death no 〈 ◊ 〉 prepared for.
Did we carry still about us th• sensible Knowledge of our Necessity, our Mortality and the unconceiva••• change that's made by Death, we should then live as men that are continually waiting for the coming of their Lord ;
Did we carry still about us th• sensible Knowledge of our Necessity, our Mortality and the unconceiva••• change that's made by Death, we should then live as men that Are continually waiting for the coming of their Lord;
So great so unspeakably necessary a work as the serious diligent preparatio• for our end, could not be so sottishly neglected by the ungodly, did they throughly and feelingly know what it is to be a Mortall man, and what to have an immortall soule, what it is to be a sinner, and what to pass into an endless life of Joy or Misery.
So great so unspeakably necessary a work as the serious diligent preparatio• for our end, could not be so sottishly neglected by the ungodly, did they thoroughly and feelingly know what it is to be a Mortal man, and what to have an immortal soul, what it is to be a sinner, and what to pass into an endless life of Joy or Misery.
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even in our Natural and Morall and Politicall capacityes; (though it be the second that is directly intended in the Text,) which may help you in the Application.
even in our Natural and Moral and Political capacities; (though it be the second that is directly intended in the Text,) which may help you in the Application.
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ANd now I may suppose that the best of you all, the most Honourable, the •ost Learned, the most Religious (of them 〈 ◊ 〉 dare affirm it) will acknowlidge, that I want not sufficient Reason to urge you, with the Question in my Text [ Know yee •ot your owne selves? ] Judge by the forementioned effects,
ANd now I may suppose that the best of you all, the most Honourable, the •ost Learned, the most Religious (of them 〈 ◊ 〉 Dare affirm it) will acknowlidge, that I want not sufficient Reason to urge you, with the Question in my Text [ Know ye •ot your own selves? ] Judge by the forementioned effects,
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Doth he duely know •imself as he is a man, that doubteth of a Deity whose Image is his very essence, 〈 ◊ 〉 though not the Morall Image that must •e produced by renewing Grace)? Or he •hat doubteth of a particular Providence, •f which he hath daily and hourly expe•ience? Or he that doubteth of the Immor•ality of his soul, or of the Life to come, which is the end of his Creation and en•owments, and is legibly engraven on the Nature and faculties of his soul? Do they Morally know themselves, that make a •est of sin ;
Does he duly know •imself as he is a man, that doubteth of a Deity whose Image is his very essence, 〈 ◊ 〉 though not the Moral Image that must •e produced by renewing Grace)? Or he •hat doubteth of a particular Providence, •f which he hath daily and hourly expe•ience? Or he that doubteth of the Immor•ality of his soul, or of the Life to come, which is the end of his Creation and en•owments, and is legibly engraven on the Nature and faculties of his soul? Do they Morally know themselves, that make a •est of since;
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and make it their delight? that •ear it as the lightest burden, and are not so much humbled by all the distempers an• miseryes of their soules, as they would 〈 ◊ 〉 by a leprosie, an imprisonment or disgra•• that have as cold unthankfull thoughts of Christ and of his grace and benefits as 〈 ◊ 〉 sicke stomack of a feast? That complemen• with him at the doore;
and make it their delight? that •ear it as the Lightest burden, and Are not so much humbled by all the distempers an• miseries of their Souls, as they would 〈 ◊ 〉 by a leprosy, an imprisonment or disgra•• that have as cold unthankful thoughts of christ and of his grace and benefits as 〈 ◊ 〉 sick stomach of a feast? That complemen• with him At the door;
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Do those men truly know themselves that think they need not the Spirit of Chris• for Regeneration, conversion and sanctification, nor need not a diligent Holy life, nor to be halfe so carefull and serious for their salvation, as they are for a shadow of hap•piness in the world? That would withou• entreaty bestir themselves,
Do those men truly know themselves that think they need not the Spirit of Chris• for Regeneration, conversion and sanctification, nor need not a diligent Holy life, nor to be half so careful and serious for their salvation, as they Are for a shadow of hap•piness in the world? That would withou• entreaty Bestir themselves,
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and yet think he is too troublesome and Precise that intreateth them 〈 ◊ 〉 bestir themselves for Heaven, and 〈 ◊ 〉 quit themselves like men for their Salva•••on, and to look about them and spare no pains, for the escaping everlasting misery;
and yet think he is too troublesome and Precise that intreateth them 〈 ◊ 〉 Bestir themselves for Heaven, and 〈 ◊ 〉 quit themselves like men for their Salva•••on, and to look about them and spare no pains, for the escaping everlasting misery;
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Do they know themselves, and what they want, and what indeed would do them good, that itch after sensuall beastiall delights, and glut their flesh, and please their appetites and lusts, and wast their time in needless Sports and long for honour and greatness in the world,
Do they know themselves, and what they want, and what indeed would do them good, that itch After sensual bestial delights, and glut their Flesh, and please their appetites and Lustiest, and wast their time in needless Sports and long for honour and greatness in the world,
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and that the amiable and honourable beauty, and comliness, and worth consisteth in the Holy Image of God, the wisdom and Heavenly endowments of the soul,
and that the amiable and honourable beauty, and comeliness, and worth Consisteth in the Holy Image of God, the Wisdom and Heavenly endowments of the soul,
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and not in a curious dress or gawdy attire, which a foole may wear as well as a wise man, and a carkass as well as a living man, and a Dives that must lie in Hell,
and not in a curious dress or Gaudy attire, which a fool may wear as well as a wise man, and a carcase as well as a living man, and a Dives that must lie in Hell,
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and in any company maintain their innocency? And yet cannot understand so much of the will of God ▪ nor of their own Interest and necessity and danger,
and in any company maintain their innocency? And yet cannot understand so much of the will of God ▪ nor of their own Interest and necessity and danger,
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Do they know themselves, that are prying into unrevealed things, and will be wise, in matters of Theology above what is written? that dare set their shallow brains,
Do they know themselves, that Are prying into unrevealed things, and will be wise, in matters of Theology above what is written? that Dare Set their shallow brains,
In a word, when God must not be God unless he please them, nor his word be true unless it be all within the reach of them, that never imployed the time and study to understand it,
In a word, when God must not be God unless he please them, nor his word be true unless it be all within the reach of them, that never employed the time and study to understand it,
when Offenders that should bewail and reform their own transgressions of the Law shall turn their accusations against the Law and call it too precise or strict,
when Offenders that should bewail and reform their own transgressions of the Law shall turn their accusations against the Law and call it too precise or strict,
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and God were the Subject, and man were God. Do you think that sinfull creeping worms, that stand so near the Grave and Hell do know themselves, when they think or speak or live at such rates, and according to such unreasonable arrogancie? Do they know themselves, that reproach their brethren for humane frailties,
and God were the Subject, and man were God. Do you think that sinful creeping worms, that stand so near the Grave and Hell do know themselves, when they think or speak or live At such rates, and according to such unreasonable arrogancy? Do they know themselves, that reproach their brothers for humane frailties,
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or Shismaticks that differ from them, do tempt men to turn Infidells or Papists, and to take us all for such as we account each other? And that instead of Receiving the weak in faith whom God receiveth, will rather cast out the faithfullest Laborers, and cut off Christs living members from his Church,
or Schismatics that differ from them, do tempt men to turn Infidels or Papists, and to take us all for such as we account each other? And that instead of Receiving the weak in faith whom God receives, will rather cast out the Faithfullest Laborers, and Cut off Christ living members from his Church,
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then forbear the imposing of unnecessary things? I dare say, were it not for unacquaintedness with our brethren and our selves, we should put those in our bosomes as the beloved of the Lord, that now we load with censures and titles of reproach:
then forbear the imposing of unnecessary things? I Dare say, were it not for unacquaintedness with our brothers and our selves, we should put those in our bosoms as the Beloved of the Lord, that now we load with censures and titles of reproach:
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and the restoring of our charity would be the restoring of our Ʋnity. If blind men would make Lawes for the banishment of all that cannot read the smallest characters, you would say, they had forgot themselves. Nay when men turne Papists or Separatists and fly from our Churches, to shun those that perhaps are better then themselves,
and the restoring of our charity would be the restoring of our Ʋnity. If blind men would make Laws for the banishment of all that cannot read the Smallest characters, you would say, they had forgotten themselves. Nay when men turn Papists or Separatists and fly from our Churches, to shun those that perhaps Are better then themselves,
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when people are apter to accuse the Church then themselves, and say the Church is unworthy of their Communion rather then that they are unworthy the communion of the the Church,
when people Are apter to accuse the Church then themselves, and say the Church is unworthy of their Communion rather then that they Are unworthy the communion of the the Church,
as if their persons only would render their actions justifyable, and the reprover culpable; Judge whether these men are well acquainted with themselves.
as if their Persons only would render their actions justifyable, and the reprover culpable; Judge whither these men Are well acquainted with themselves.
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when in all ages and countries of the world the Unmercifullness of the Rich, the Murmuring of the poor, the hard usage by Superiors, the disobedience of inferiors, the commotions of the state, the wars and rebellions that disquiet the world, the cruelty covered with pretenses of Religion, the unthankfullness for Mercyes, the murmuring under afflictions, too openly declare that most men have little knowledge of themselves, To conclude,
when in all ages and countries of the world the Unmercifulness of the Rich, the Murmuring of the poor, the hard usage by Superiors, the disobedience of inferiors, the commotions of the state, the wars and rebellions that disquiet the world, the cruelty covered with pretences of Religion, the unthankfulness for mercies, the murmuring under afflictions, too openly declare that most men have little knowledge of themselves, To conclude,
when we see that none are more self-accusing and complaining then the most sincere, and none more self-justifying and confident then the ungodly careless souls, that none walk more heavily then many of the heirs of life,
when we see that none Are more self-accusing and complaining then the most sincere, and none more Self-justifying and confident then the ungodly careless Souls, that none walk more heavily then many of the Heirs of life,
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that all that a Minister can say, will not convince many upright ones of their integrity, nor any skill or industry or interest suffice to convince most wicked men that they are wicked ;
that all that a Minister can say, will not convince many upright ones of their integrity, nor any skill or industry or Interest suffice to convince most wicked men that they Are wicked;
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and so many goe fearlesly and Presumptuously to Hell, and will not believe it till they are there; by all this judge, what work self-ignorance maketh in the world.
and so many go fearlessly and Presumptuously to Hell, and will not believe it till they Are there; by all this judge, what work self-ignorance makes in the world.
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As the house may be dark within that hath the sign of the sun hanging at the door. Multi humilitatis umbram, pauci veritatem sectantur, saith Hieron. A blind man may commend the sun, and dispute of Light. A man may discourse of a country that he knoweth not.
As the house may be dark within that hath the Signen of the sun hanging At the door. Multi humilitatis umbram, Pauci veritatem sectantur, Says Hieron. A blind man may commend the sun, and dispute of Light. A man may discourse of a country that he Knoweth not.
Its easy to say, Men should know themselves and out of the Book or brain to speak of the matters of the Heart: But indeed to know ourselves as men, as sinners, as Christians, is a Work of greater difficulty,
Its easy to say, Men should know themselves and out of the Book or brain to speak of the matters of the Heart: But indeed to know ourselves as men, as Sinners, as Christians, is a Work of greater difficulty,
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but that they are voluntary strangers to themselves ? To loath themselves for sin, to be little in their own eyes, to come to Christ as little children, is the case of all that know themselves aright, Ezek. 20.43. & 6.9. Math. 18.3, 4. 1. Sam. 15.17.
but that they Are voluntary Strangers to themselves? To loath themselves for since, to be little in their own eyes, to come to christ as little children, is the case of all that know themselves aright, Ezekiel 20.43. & 6.9. Math. 18.3, 4. 1. Sam. 15.17.
And Christ made himself of no reputation, but took upon him the form of a servant, and set us pattern of the most wonderfull humiliation that ever was performed, to convince us of the necessity of it, that have sin to humble us, when he had none.
And christ made himself of no reputation, but took upon him the from of a servant, and Set us pattern of the most wonderful humiliation that ever was performed, to convince us of the necessity of it, that have since to humble us, when he had none.
Saith Augustin de Verb. Dei. [ Discite à me, non mundum fabricare, non cuncta visibilia & invisibilia creare, non miracula facere, et mortuos suscitare,
Says Augustin de Verb. Dei. [ Discite à me, non Mundum fabricare, non Everything visibilia & invisibilia Create, non Miracles facere, et Mortuos suscitare,
sed quoniam mitis sum, & humilis corde ] Had Christ bid us learn of him to make a world, to raise the dead, and work miracles, the lesson had been strange :
sed quoniam mitis sum, & Humilis cord ] Had christ bid us Learn of him to make a world, to raise the dead, and work Miracles, the Lesson had been strange:
To be holy without Humility, is to be a man without the essentialls of Nature, or •o build without a Foundation [ Quisine hu•ilitate Virtutes congregat, quasi in ventum ••iverem portat ] saith Greg. in Psal. 3. •oenit: It is but carrying dust into the wind, to •ink to gather commendable qualities without •umility.
To be holy without Humility, is to be a man without the essentials of Nature, or •o built without a Foundation [ Quisine hu•ilitate Virtues congregate, quasi in ventum ••iverem Portat ] Says Greg. in Psalm 3. •oenit: It is but carrying dust into the wind, to •ink to gather commendable qualities without •umility.
It is the contrite heart that is the ha••tation and delight of God on earth; the •cceptable sacrifice ; Isa. 57.15. & 66.2. Psal. •1. 17. Tanto quis vilior Deo, quanto pre•osior sibi:
It is the contrite heart that is the ha••tation and delight of God on earth; the •cceptable sacrifice; Isaiah 57.15. & 66.2. Psalm •1. 17. Tanto quis vilior God, quanto pre•osior sibi:
Tanto preciosior Deo, quanto ••opter eum vilior est sibi ] saith Greg. Mor. 〈 ◊ 〉 that humbleth himself shall be exalted, and 〈 ◊ 〉 that exalteth himself shall be brought 〈 ◊ 〉.
Tanto preciosior God, quanto ••opter Eum vilior est sibi ] Says Greg. Mor. 〈 ◊ 〉 that Humbleth himself shall be exalted, and 〈 ◊ 〉 that Exalteth himself shall be brought 〈 ◊ 〉.
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We must not overvalue our selves, 〈 ◊ 〉 we would have God esteem us, we must be 〈 ◊ 〉 and loathed either in his eyes or our 〈 ◊ 〉. [ Solet esse specificum electorum, saith •reg. Mor. quod de se semper sentiunt infra •àm sunt, It is specificall to the Elect to •ink meanlyer of themselves then they are ▪ ••cta facere,
We must not overvalue our selves, 〈 ◊ 〉 we would have God esteem us, we must be 〈 ◊ 〉 and loathed either in his eyes or our 〈 ◊ 〉. [ Solent esse specificum electorum, Says •reg. Mor. quod de se semper sentiunt infra •àm sunt, It is specifical to the Elect to •ink meanlyer of themselves then they Are ▪ ••cta facere,
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saith Greg. Et quanto ••joris gratiae lumen percipit, tanto magis reprehensiblem se esse cognoscit ] He is lea•• displeased with himself, that least knoweth himself:
Says Greg. Et quanto ••joris Gratiae lumen percipit, tanto magis reprehensiblem se esse cognoscit ] He is lea•• displeased with himself, that least Knoweth himself:
because no humiliation ▪ saith Bernard in Canti• ▪ [ scio neminem absque sui cognitione salvari, • qua nimirum mater salutis humilitas orit•, & timor Domini. ]
Because no humiliation ▪ Says Bernard in Canti• ▪ [ scio neminem absque sui cognition salvari, • qua Nimirum mater Salutis humilitas orit•, & timor Domini. ]
To have a poor habitation, • poore attire, and perhaps of choice (though that's not usuall) is much more comm•• then a humble soul, [ sed tumet animus, 〈 ◊ 〉 squallore habitus, ut Hier. ] & multo 〈 ◊ 〉 deformior est superbia, quae latet sub 〈 ◊ 〉 busdam signis humilitatis, inquit Idem, It 〈 ◊ 〉 the most ill favoured Pride, that stea•• some rags of humility to hide its sham• And saith Hierom truly [ Plus est ani•• de posuisse quam cultum:
To have a poor habitation, • poor attire, and perhaps of choice (though that's not usual) is much more comm•• then a humble soul, [ sed tumet animus, 〈 ◊ 〉 squallore habitus, ut Hier. ] & Much 〈 ◊ 〉 deformior est superbia, Quae latet sub 〈 ◊ 〉 busdam signis humilitatis, inquit Idem, It 〈 ◊ 〉 the most ill favoured Pride, that stea•• Some rags of humility to hide its sham• And Says Hieronymus truly [ Plus est ani•• de posuisse quam cultum:
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difficilius arrog••tia quam auro caremus, autgemmis, Its easy•• to change our clothing then our mind, 〈 ◊ 〉 to put off a gawdy habit then our self fl••tering tumifyed hearts.
More difficult arrog••tia quam auro caremus, autgemmis, Its easy•• to change our clothing then our mind, 〈 ◊ 〉 to put off a Gaudy habit then our self fl••tering tumifyed hearts.
Many a one 〈 ◊ 〉 live quietly without gold rings and jewel• •r sumptuous houses and attendance, that •annot live quietly without the esteem and •pplause of men, nor endure to be accounted •s indeed he is. Saith Ambrose, Qui pauper•ate contentus est, non est contentus injuria.
Many a one 〈 ◊ 〉 live quietly without gold rings and jewel• •r sumptuous houses and attendance, that •annot live quietly without the esteem and •pplause of men, nor endure to be accounted •s indeed he is. Says Ambrose, Qui pauper•ate Contentus est, non est Contentus injuria.
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O therefore as you would escape Divine •ontempt and the most desperate precipitati•n, know your selves. For that which cast •ngells out of Heaven, will keep you out, if 〈 ◊ 〉 prevail.
Oh Therefore as you would escape Divine •ontempt and the most desperate precipitati•n, know your selves. For that which cast •ngells out of Heaven, will keep you out, if 〈 ◊ 〉 prevail.
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As Hugo acutely saith, Superbia in ••aelo nata est, sed immemor qua via inde •ecidit, illuc postea redire non potuit ] Pride •as bred in Heaven (no otherwise then as •eath, in Life,) but can never hit the way •hither again, from whence it fell.
As Hugo acutely Says, Superbia in ••aelo Nata est, sed immemor qua via inde •ecidit, Illuc postea Redire non Potuit ] Pride •as bred in Heaven (not otherwise then as •eath, in Life,) but can never hit the Way •hither again, from whence it fell.
but of that close Hypocrisie, which is A professing to be what we are not, or to believe what we believe not, or to have what we have not, or to do what we do not. What Article of the faith do not most among us confidently profess? What Petition of the Lords prayer will they not put up? Which of the Commandements will they not profess their obedience to? While the stream of their conversation testifieth, that in their hearts there is none of the Belief, the Desire, or the Obedience in sincerity which they profess ▪ Did they know themselves, they would be ashamed of the vanity of their profession,
but of that close Hypocrisy, which is A professing to be what we Are not, or to believe what we believe not, or to have what we have not, or to do what we do not. What Article of the faith do not most among us confidently profess? What Petition of the lords prayer will they not put up? Which of the commandments will they not profess their Obedience to? While the stream of their Conversation Testifieth, that in their hearts there is none of the Belief, the Desire, or the obedience in sincerity which they profess ▪ Did they know themselves, they would be ashamed of the vanity of their profession,
would you take any of these to be the words of one that knows himself? Quid est vita Hypocrita (inquit Gregor.) •isi quaedam visio phantasmatis, quae hic •stendit in imagine, quod non habet in veri•ate? Sure they are in the dark that spend •heir days in dreaming visions :
would you take any of these to be the words of one that knows himself? Quid est vita Hypocrite (inquit Gregory.) •isi quaedam visio phantasmatis, Quae hic •stendit in imagine, quod non habet in veri•ate? Sure they Are in the dark that spend •heir days in dreaming visions:
But they have •heir eyes so much on the beholders, that •hey have no leisure to peruse themselves: They are so carefull to be esteemed good, •hat they are careless of being what they seem. Quo magis exterius hominibus place•nt, eo se interius aspicere neg•••unt, to•osque se in verbis prximorum 〈 ◊ 〉,
But they have •heir eyes so much on the beholders, that •hey have no leisure to peruse themselves: They Are so careful to be esteemed good, •hat they Are careless of being what they seem. Quo magis exterius hominibus place•nt, eo se Interius aspicere neg•••unt, to•osque se in verbis prximorum 〈 ◊ 〉,
Especially if they practise not the vitio•• •nclinations of their hearts, they think •hey have not the vice they practise 〈 ◊ 〉 •nd that the Root is dead because it's winter• when it is the absence of temptations and •ccasions, and not of vitious habits, o• •nclinations, that smooths their lives with seeming innocencie,
Especially if they practise not the vitio•• •nclinations of their hearts, they think •hey have not the vice they practise 〈 ◊ 〉 •nd that the Root is dead Because it's winter• when it is the absence of temptations and •ccasions, and not of vicious habits, o• •nclinations, that smooths their lives with seeming innocence,
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and keeps •heir sins from breaking forth to their own •r others observation. Multorum, quae im•ecillia sunt, latent vitia, saith Seneca; in••rumenta illis explicandae nequitiae desunt.
and keeps •heir Sins from breaking forth to their own •r Others observation. Multorum, Quae im•ecillia sunt, latent Vices, Says Senecca; in••rumenta illis explicandae nequitiae desunt.
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] The knowledge of your selves is the bringing in of light into your soul•, which will awaken you from the hypocrites 〈 ◊ 〉, and make such appariti•• ••nish.
] The knowledge of your selves is the bringing in of Light into your soul•, which will awaken you from the Hypocrites 〈 ◊ 〉, and make such appariti•• ••nish.
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They desire not much to be accounted Well when they are Sick, nor Rich when they are Poor, but to be accounted wise though they are foolish, and godly whe•• they are ungodly, and honest & faithfull whe• they are deceitfull and corrupt, this is a cou•tesie that you must not deny them ▪ they take it for their due:
They desire not much to be accounted Well when they Are Sick, nor Rich when they Are Poor, but to be accounted wise though they Are foolish, and godly whe•• they Are ungodly, and honest & faithful whe• they Are deceitful and corrupt, this is a cou•tesie that you must not deny them ▪ they take it for their endue:
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but because they err them••lves, about themselves, and therefore •ould have others do so too. Nimis perverse seipsum amat, qui & •lios vult errare, ut error suus lateat:
but Because they err them••lves, about themselves, and Therefore •ould have Others do so too. Nimis perverse seipsum amat, qui & •lios vult errare, ut error suus lateat:
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He loveth ingenuous Penitence so •ell, that he cannot love the flatterers voice, •hat contradicteth it. Faithfull reprovers •re the messengers of Christ, that call us to •epentance, that is, to Life: Ʋnfaithfull ••atterers are the messengers of the Devil, •o keep us from Repentance, and harden us 〈 ◊ 〉 impenitency,
He loves ingenuous Penitence so •ell, that he cannot love the Flatterers voice, •hat Contradicteth it. Faithful reprovers •re the messengers of christ, that call us to •epentance, that is, to Life: Ʋnfaithfull ••atterers Are the messengers of the devil, •o keep us from Repentance, and harden us 〈 ◊ 〉 impenitency,
but such are sweet 〈 ◊ 〉 excellent men that medle not with the sore. But its bitter things that are wholsom to your souls; that befriend your vertues;
but such Are sweet 〈 ◊ 〉 excellent men that meddle not with the soar. But its bitter things that Are wholesome to your Souls; that befriend your Virtues;
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[ Libenter enim •uod delectat, audimus, & offendit omne, quod ••lumus, ] saith Hierom: Nay, Pride hath •ot so great dominion that flattery goeth •r due civility ;
[ Libenter enim •uod delectat, audimus, & offendit omne, quod ••lumus, ] Says Hieronymus: Nay, Pride hath •ot so great dominion that flattery Goes •r due civility;
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Saith Hiero• [ Adeo regnat vitium adulationis, quod•• est gravissimum, quia humilitatis ac benevol•ntiae loco ducitur, ita fit ut qui adula•• nescit, aut invidus, aut superbus reputet•• ] that is, [ the vice of flattery now so reigneth and which is worst, goeth under the name of humility and good will, that he that knoweth not how to flatter, is reputed envious 〈 ◊ 〉 proud.
Says Hiero• [ Adeo Reigneth Vitium adulationis, quod•• est gravissimum, quia humilitatis ac benevol•ntiae loco ducitur, ita fit ut qui adula•• nescit, Or Envious, Or Superbus reputet•• ] that is, [ the vice of flattery now so Reigneth and which is worst, Goes under the name of humility and good will, that he that Knoweth not how to flatter, is reputed envious 〈 ◊ 〉 proud.
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] Indeed some men have the wit to hate a feigned Hypocritical flatterer, and also modestly to take on them to disown the excessive commendations of a friend:
] Indeed Some men have the wit to hate a feigned Hypocritical flatterer, and also modestly to take on them to disown the excessive commendations of a friend:
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quicquid in 〈 ◊ 〉 adulatio sine pudore congessit, tanquam de••tum prendimus: optimos nos esse & sanctissimos affirmantibus assentimur, cum scia•• saepe illos mentiri:
quicquid in 〈 ◊ 〉 adulatio sine Pudore congessit, tanquam de••tum prendimus: optimos nos esse & sanctissimos affirmantibus assentimur, cum scia•• saepe Illos mentiri:
] All this is for want of the true knowledge of themselves. When God hath acquainted a sinner effectually with himself, he quickly calleth himself by other names, then flatterers do:
] All this is for want of the true knowledge of themselves. When God hath acquainted a sinner effectually with himself, he quickly calls himself by other names, then Flatterers do:
With Paul he saith, [ We our selves were sometime foolish, disobedient, serving divers lusts and pleasures, Tit. 3.3. ] And Act. 26.11. that he was mad against the Saints in persecuting them.
With Paul he Says, [ We our selves were sometime foolish, disobedient, serving diverse Lustiest and pleasures, Tit. 3.3. ] And Act. 26.11. that he was mad against the Saints in persecuting them.
They seem to judge of the actions by the persons, and not of the persons by the actions. Though he be himself a sensualist, a worldling, drowned in Ambition and Pride, whose heart is turned away from God,
They seem to judge of the actions by the Persons, and not of the Persons by the actions. Though he be himself a sensualist, a worldling, drowned in Ambition and Pride, whose heart is turned away from God,
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It seemed to the Hypocritical Pharisees, a greater crime in Christ and his Disciples, to violate their Traditions, in not washing before they eat, to break the Ceremonious rest of their Sabbath by healing the diseased, or plucking ears of corn,
It seemed to the Hypocritical Pharisees, a greater crime in christ and his Disciples, to violate their Traditions, in not washing before they eat, to break the Ceremonious rest of their Sabbath by healing the diseased, or plucking ears of corn,
They censured the Samaritans for not worshipping at Jerusalem: but censured not themselves for not worshipping God, that is a Spirit, in Spirit and in Truth.
They censured the Samaritans for not worshipping At Jerusalem: but censured not themselves for not worshipping God, that is a Spirit, in Spirit and in Truth.
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that condemn others for Hereticks, and fry them in the flames, for not believing that Bread is no Bread, and Wine is no Wine, and that Bread is to be adored as God ;
that condemn Others for Heretics, and fry them in the flames, for not believing that Bred is no Bred, and Wine is no Wine, and that Bred is to be adored as God;
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when all this enmity to Reason, Piety, Charity, Humanity, all their Religious Tyranny, Hypocrisie, and Cruelty, do seem but holy zeal and laudable in themselves.
when all this enmity to Reason, Piety, Charity, Humanity, all their Religious Tyranny, Hypocrisy, and Cruelty, do seem but holy zeal and laudable in themselves.
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and when it tends to the advantage of their faction, which they call the Church, then to eat flesh on Friday or in Lent, to neglect the Mass, or Images, or Crossing, &c.
and when it tends to the advantage of their faction, which they call the Church, then to eat Flesh on Friday or in Lent, to neglect the Mass, or Images, or Crossing, etc.
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He abhors more not to uncover at the name of Jesus, then to swear by name of God, &c. ] It seems, that Prelats were guilty of this in Bernards dayes, who saith, [ Praelati nostri calicem linquunt, & Camelum deglutiunt: dum majora permittentes, minora discutiunt.
He abhors more not to uncover At the name of jesus, then to swear by name of God, etc. ] It seems, that Prelates were guilty of this in Bernards days, who Says, [ Praelati Our calicem linquunt, & Camelum deglutiunt: dum marjoram permittentes, Minor discutiunt.
[ Our Prelats strain at a gnat, and swallow a Camel, while permitting greater matters, they discuss (or sift) the less: Excellent estimators of things indeed, that in the smallest matters imploy great diligence;
[ Our Prelates strain At a gnat, and swallow a Camel, while permitting greater matters, they discuss (or sift) the less: Excellent estimators of things indeed, that in the Smallest matters employ great diligence;
And saith Hierom [ Quomodo potest praeses Ecclesiae auferre malum de medio ejus, qui in delictum simile corruerit? aut qua libertate corripere peccantem potest, cum tacitus ipse sibi respondeat, eadem se admisisse quae corripit: ] i. e.
And Says Hieronymus [ Quomodo potest praeses Ecclesiae Auferre malum de medio His, qui in delictum simile corruerit? Or qua Libertate corripere peccantem potest, cum tacitus ipse sibi respondeat, Same se admisisse Quae corripit: ] i. e.
Or if we once had such but have not now, then let the remembrance of common frailty touch us, that compassion and not hatred may lead the way to our reproof:
Or if we once had such but have not now, then let the remembrance of Common frailty touch us, that compassion and not hatred may led the Way to our reproof:
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In every controverted point of doctrine, (though such as others have much better studied then themselves) he that hath strength to suppress all those that differ from him, must ordinarily be the umpire;
In every controverted point of Doctrine, (though such as Others have much better studied then themselves) he that hath strength to suppress all those that differ from him, must ordinarily be the umpire;
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Perhaps Christ may have the honour to be called the King of the Church, and the Scripture have the honour to be called his Laws: but indeed it is they •hat would be the Lords themselves;
Perhaps christ may have the honour to be called the King of the Church, and the Scripture have the honour to be called his Laws: but indeed it is they •hat would be the lords themselves;
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And they that never •new what it was to worship God in Spi•it and truth, with delight and love and •uitableness of soul, would needs be the Rule of Worship to all others,
And they that never •new what it was to worship God in Spi•it and truth, with delight and love and •uitableness of soul, would needs be the Rule of Worship to all Others,
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And they would be the Governors of the Church, or the Determiners of its mode of Government, that never would be •rought under the Government of Christ •hemselves.
And they would be the Governors of the Church, or the Determiners of its mode of Government, that never would be •rought under the Government of christ •hemselves.
they would have all others forced to their measure, that they may seem as diligent as others, when others are compelled to be as negligent as they. Like a queasie-stomackt Lady, that ca• eat but one sllender meal a day,
they would have all Others forced to their measure, that they may seem as diligent as Others, when Others Are compelled to be as negligent as they. Like a queasie-stomackt Lady, that ca• eat but one sllender meal a day,
and quality and measure, for meats and drink, and sleep, and speech, and exercise; it would be an honourable misery, and uniform calamity and ruine to his subjects.
and quality and measure, for Meats and drink, and sleep, and speech, and exercise; it would be an honourable misery, and uniform calamity and ruin to his subject's.
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Alas, did men but know themselves, th• weakness of their understandings, the sinful byas that personal interest and carnal inclinations have set upon their wills, they would be less arrogant and more compassionate,
Alas, did men but know themselves, th• weakness of their understandings, the sinful bias that personal Interest and carnal inclinations have Set upon their wills, they would be less arrogant and more compassionate,
and not think by making themselves as Gods, to reduce the unavoidable diversities that will be found among mankind, 〈 ◊ 〉 a Unity in Conformity to their minds and wills, and that in the matters of God and of ••lvation ;
and not think by making themselves as God's, to reduce the unavoidable diversities that will be found among mankind, 〈 ◊ 〉 a Unity in Conformity to their minds and wills, and that in the matters of God and of ••lvation;
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where every mans conscience 〈 ◊ 〉 is wise and faithful, will be tenacious of 〈 ◊ 〉 interest (of God and of his Soul ) ••ch he cannot sacrifice to the will of any.
where every men conscience 〈 ◊ 〉 is wise and faithful, will be tenacious of 〈 ◊ 〉 Interest (of God and of his Soul) ••ch he cannot sacrifice to the will of any.
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as if I pleaded for li••tinism or disorder, or spoke against ••vernment Civil or Ecclesiastical; when 〈 ◊ 〉 only private Ambition, uncharitable•••s, and cruelty;
as if I pleaded for li••tinism or disorder, or spoke against ••vernment Civil or Ecclesiastical; when 〈 ◊ 〉 only private Ambition, uncharitable•••s, and cruelty;
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which men, I am 〈 ◊ 〉, will have other thoughts of, when 〈 ◊ 〉 hath made them know themselves, then 〈 ◊ 〉 have while passion hindreth them 〈 ◊ 〉 knowing what spirit they are of:
which men, I am 〈 ◊ 〉, will have other thoughts of, when 〈 ◊ 〉 hath made them know themselves, then 〈 ◊ 〉 have while passion hindereth them 〈 ◊ 〉 knowing what Spirit they Are of:
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They 〈 ◊ 〉 then see, that the weak in faith should ••ve been received; and that Catholick ••ity is only to be founded in the Uni••rsal Head, and End, and Rule.
They 〈 ◊ 〉 then see, that the weak in faith should ••ve been received; and that Catholic ••ity is only to be founded in the Uni••rsal Head, and End, and Rule.
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If they have ••ken the true estimate of themselves in ••eir prosperity, how come they to be so ••ch changed in adversity ? Why do they ••gin then to cry out of their sins,
If they have ••ken the true estimate of themselves in ••eir Prosperity, how come they to be so ••ch changed in adversity? Why do they ••gin then to cry out of their Sins,
and of the vanity of the hono•• and pleasures of this life? Why do th• then begin to wish, with gripes of cons•••ence, that they had better spent their pr••cious time,
and of the vanity of the hono•• and pleasures of this life? Why do th• then begin to wish, with gripes of cons•••ence, that they had better spent their pr••cious time,
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and to appear before 〈 ◊ 〉 dreadfull God, when formerly such though did little trouble them? Now there is 〈 ◊ 〉 such sense of their sin or danger up•• their hearts.
and to appear before 〈 ◊ 〉 dreadful God, when formerly such though did little trouble them? Now there is 〈 ◊ 〉 such sense of their since or danger up•• their hearts.
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Who is it now that ever he•• such lamentations and self-accusations fr•• them, as then its likely will be heard? 〈 ◊ 〉 same man that then will wish with Bal••am, that he might die the death of the rig••teous,
Who is it now that ever he•• such lamentations and self-accusations fr•• them, as then its likely will be herd? 〈 ◊ 〉 same man that then will wish with Bal••am, that he might die the death of the rig••teous,
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and that his latter end might be as 〈 ◊ 〉 will now despise and grieve the righteo•• ▪ The same man that then will passionate wish that he had spent his days in 〈 ◊ 〉 preparations for his change,
and that his latter end might be as 〈 ◊ 〉 will now despise and grieve the righteo•• ▪ The same man that then will passionate wish that he had spent his days in 〈 ◊ 〉 preparations for his change,
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Your mutability proveth your ignorance ••d mistakes. If indeed your case be now 〈 ◊ 〉 good as your present confidence or se••rity do import, lament it not in your ••versity: fear it not when Death is cal•••g you to the bar of the impartial Judge!
Your mutability Proves your ignorance ••d mistakes. If indeed your case be now 〈 ◊ 〉 good as your present confidence or se••rity do import, lament it not in your ••versity: Fear it not when Death is cal•••g you to the bar of the impartial Judge!
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of your trifling hypocrisie, ••ur sleight contemptuous thoughts of •od, and of your casting away your Hopes 〈 ◊ 〉 Heaven, by wilfull negligence and de••es!
of your trifling hypocrisy, ••ur sleight contemptuous thoughts of •od, and of your casting away your Hope's 〈 ◊ 〉 Heaven, by wilful negligence and de••es!
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If all their Care, and Love 〈 ◊ 〉 Labour, in seeking first the Kingdom of G•• and its Righteousness, be a needless thing wish not for it in your extremity, but 〈 ◊ 〉 it needless then.
If all their Care, and Love 〈 ◊ 〉 Labour, in seeking First the Kingdom of G•• and its Righteousness, be a needless thing wish not for it in your extremity, but 〈 ◊ 〉 it needless then.
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] Cry not [ Lord, Lord open unto us ] whe• the door is shut. Matth. 25.10, 11. 〈 ◊ 〉 them not [ foolish ] then that slept, b•• them that watcht, if Christ was mistaken ▪ and you are in the right, Matth. 25.2, & Prov. 1.22.
] Cry not [ Lord, Lord open unto us ] whe• the door is shut. Matthew 25.10, 11. 〈 ◊ 〉 them not [ foolish ] then that slept, b•• them that watched, if christ was mistaken ▪ and you Are in the right, Matthew 25.2, & Curae 1.22.
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O Sirs, stand but at the bed-side of one of these ungodly careless men, and hea• what he saith of his former life, of his ap•roaching change, of a Holy or a carnal •ourse,
Oh Sirs, stand but At the bedside of one of these ungodly careless men, and hea• what he Says of his former life, of his ap•roaching change, of a Holy or a carnal •ourse,
whether a Heavenly or Worldly life 〈 ◊ 〉 better, (unless God have left him to that •eplorate stupidity, which an hours time will put an end to) Hearken then whether •e think that God or the world, Heaven or •arth, Soul or body be more worthy of •ans chiefest care and diligence;
whither a Heavenly or Worldly life 〈 ◊ 〉 better, (unless God have left him to that •eplorate stupidity, which an hours time will put an end to) Harken then whither •e think that God or the world, Heaven or •arth, Soul or body be more worthy of •ans chiefest care and diligence;
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and then •udge whether such men did know themselves •n their health and pride, when all this talk would have been derided by them as too pre•ise, and such a life accounted over-strict and •eedless, as then they are approving and wish•ng they had lived:
and then •udge whither such men did know themselves •n their health and pride, when all this talk would have been derided by them as too pre•ise, and such a life accounted overstrict and •eedless, as then they Are approving and wish•ng they had lived:
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When that Minister or •riend should have once been taken for •ensorious, abusive, self-conceited and unsufferable, that would have talkt of them •n that language as when Death approacheth, they talk of themselves ;
When that Minister or •riend should have once been taken for •ensorious, abusive, self-conceited and unsufferable, that would have talked of them •n that language as when Death Approaches, they talk of themselves;
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or would have spoke as plainly, and hardly of them, as they will then do of themselves. Doth •ot this mutability shew how few men now have a true knowledge of themselves?
or would have spoke as plainly, and hardly of them, as they will then doe of themselves. Does •ot this mutability show how few men now have a true knowledge of themselves?
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What is the Repentance of the living, and the Desperation of the damned, but a declaration that the persons Repenting and Despairing, were unacquainted with themselves before? Indeed the erroneous Despair of men while Grace is offered them, comes from Ignorance of the Mercy of God, and willingness of Christ to receive all that ar• willing to return:
What is the Repentance of the living, and the Desperation of the damned, but a declaration that the Persons Repenting and Despairing, were unacquainted with themselves before? Indeed the erroneous Despair of men while Grace is offered them, comes from Ignorance of the Mercy of God, and willingness of christ to receive all that ar• willing to return:
But yet the sense of sin and misery, that occasioneth this erroneous Despair, doth shew that men were before erroneous in their presumption and self-esteem.
But yet the sense of since and misery, that occasioneth this erroneous Despair, does show that men were before erroneous in their presumption and self-esteem.
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sic è contra, de ignorantia 〈 ◊ 〉 superbia, ac de Dei ignorantia venit desperatio ] that is, [ Both the knowledge of God and of thy self is necessary to salvation ▪ because as from the Knowledge of thy self, the Fear of God cometh into thee,
sic è contra, de ignorantia 〈 ◊ 〉 superbia, ac de Dei ignorantia venit desperatio ] that is, [ Both the knowledge of God and of thy self is necessary to salvation ▪ Because as from the Knowledge of thy self, the fear of God comes into thee,
] Quid est sapientia (inquit Seneca?) Semper idem Velle, & idem Nolle•• At non potest idem semper placere nisi rectum ] Wisdom appeareth in alwayes Willing ▪ and alwayes Nilling the same thing:
] Quid est sapientia (inquit Senecca?) Semper idem Velle, & idem Nolle•• At non potest idem semper placere nisi rectum ] Wisdom appears in always Willing ▪ and always Nilling the same thing:
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Poor men that must confess their sin and misery at last, would shew a more seasonable acquaintance with themselves, if they would do it now, and say with the Prodigal, [ I will go to my Father and say to him, Father I have sinned against Heaven and before thee,
Poor men that must confess their since and misery At last, would show a more seasonable acquaintance with themselves, if they would do it now, and say with the Prodigal, [ I will go to my Father and say to him, Father I have sinned against Heaven and before thee,
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Even a Seneca could say, without the Scripture [ Initium est salutis, notitia peccati; Nam qui peccare se nescit, corrigi non vult. Ideo quantum potes, teipsum argue. Inquire in te: accusatoris primū partibus fungere; deinde judicis; novissime deprecatoris. ] i. e.
Even a Senecca could say, without the Scripture [ Initium est Salutis, notitia peccati; Nam qui Peccare se nescit, corrigi non vult. Ideo quantum potes, teipsum argue. Inquire in te: accusatoris primū partibus fungere; Deinde Judges; novissime deprecatoris. ] i. e.
] If you call a Poor man Rich, or a deformed person beautifull, or a vile ungodly person vertuous, or an ignorant Barbarian learned, will not the hearers think, you do not know them? And how should they think better of your knowledge of your selves, if any of you that are yet in the flesh, will say you are spiritual? and those that hate the Holiness, and Justice, and Government of God, will say they love him? or those that are in a state of Enmity to God,
] If you call a Poor man Rich, or a deformed person beautiful, or a vile ungodly person virtuous, or an ignorant Barbarian learned, will not the hearers think, you do not know them? And how should they think better of your knowledge of your selves, if any of you that Are yet in the Flesh, will say you Are spiritual? and those that hate the Holiness, and justice, and Government of God, will say they love him? or those that Are in a state of Enmity to God,
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and are as near to Hell, as the Execution is to the Sentence of the Law, will perswade themselves and others, that they are the Members of Christ, the children of God,
and Are as near to Hell, as the Execution is to the Sentence of the Law, will persuade themselves and Others, that they Are the Members of christ, the children of God,
Do men know themselves, that will sooner suspect and blame the most Righteous, Holy God, then their own unrighteous carnal hearts? Man drinketh up iniquity like water;
Do men know themselves, that will sooner suspect and blame the most Righteous, Holy God, then their own unrighteous carnal hearts? Man Drinketh up iniquity like water;
And it shews that men little know themselves, when all their complaints are poured out more fluently on others then themselves. Like sick stomacks that find fault with every dish,
And it shows that men little know themselves, when all their complaints Are poured out more fluently on Others then themselves. Like sick stomachs that find fault with every dish,
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that quarrel with every thing that toucheth them, when the cause is in themselves. If they want Peace, Content or Rest, they lay the blame on this place or that, this or that person, or estate:
that quarrel with every thing that touches them, when the cause is in themselves. If they want Peace, Content or Rest, they lay the blame on this place or that, this or that person, or estate:
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When, alas poor souls, the 〈 ◊ 〉, the sickness, the want is in themselves. It is a wiser mind, a better, more holy, heavenly Will, thats wanting to them;
When, alas poor Souls, the 〈 ◊ 〉, the sickness, the want is in themselves. It is a Wiser mind, a better, more holy, heavenly Will, thats wanting to them;
Seneca can teach them this much by the light of Nature [ Non longa peregrinatione, nec locorum varietatibus, tristitiam mentis gravitatém { que } discuties: animum debes mutare, non coelum:
Senecca can teach them this much by the Light of Nature [ Non Longam peregrination, nec locorum varietatibus, tristitiam mentis gravitatém { que } discuties: animum Debes mutare, non coelum:
sicut in navi onera immota minùs urgent, inaequaliter convoluta citiùs eam partem, in quam incumbunt, demergunt. Quicquid facis, contra te facis: & motu ipso noces tibi: aegrum enim concutis.
sicut in navi Onera Immota minùs urgent, inaequaliter convoluta citiùs eam partem, in quam incumbunt, demergunt. Quicquid facis, contra te facis: & motu ipso noces tibi: aegrum enim concutis.
He hath lost himself in the losse of God. He departed from God, that he might enjoy himself: and so is estranged from God and himself. He left the Sun, and retired into darkness, that he might behold himself, and not the Light ;
He hath lost himself in the loss of God. He departed from God, that he might enjoy himself: and so is estranged from God and himself. He left the Sun, and retired into darkness, that he might behold himself, and not the Light;
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and now beholdeth neither himself nor the light: For he can not behold himself but by the Light. As if the Body should forsake the Soul and say, I will no longer serve another, but will be my own:
and now beholdeth neither himself nor the Light: For he can not behold himself but by the Light. As if the Body should forsake the Soul and say, I will no longer serve Another, but will be my own:
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and a senseless clod? Thus hath the Soul dejected it selfe, by turning to it self, and seperating from God: without whom it hath neither Life, nor Light nor Joy.
and a senseless clod? Thus hath the Soul dejected it self, by turning to it self, and separating from God: without whom it hath neither Life, nor Light nor Joy.
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He is stragled so farre from home, that he knoweth not where he is, nor which way to returne, till Christ in mercy seeke and save him, Math. 18.11. Luk. 19.10.
He is straggled so Far from home, that he Knoweth not where he is, nor which Way to return, till christ in mercy seek and save him, Math. 18.11. Luk. 19.10.
An eye that is blinded by a suffusion or Cataract, seeth not the thing that blindeth it: It is the same Light that must shew them themselves, and their ignorance of themselves: Their self-ignorance is part of the self-evill which they have to know.
an eye that is blinded by a suffusion or Cataract, sees not the thing that blinds it: It is the same Light that must show them themselves, and their ignorance of themselves: Their self-ignorance is part of the self-evill which they have to know.
Those troubled souls that complain that they know not themselves, doe shew that they begin at least to know themselves. But a Pharisee will say [ Are we blind also? ] Joh. 9.40. They are too blind to know that they are blind.
Those troubled Souls that complain that they know not themselves, do show that they begin At least to know themselves. But a Pharisee will say [ are we blind also? ] John 9.40. They Are too blind to know that they Are blind.
The Gospell shall be rejected, the Apostles persecuted, Christ himself abused and put to death, the Nation ruined, themselves and their posterity undone by the Blindness of these Hypocrites,
The Gospel shall be rejected, the Apostles persecuted, christ himself abused and put to death, the nation ruined, themselves and their posterity undone by the Blindness of these Hypocrites,
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Alas the long calamityes of the Church, the distempers and confusions in the state, the lamentable divisions and dissensions among believers, have told the world,
Alas the long calamities of the Church, the distempers and confusions in the state, the lamentable divisions and dissensions among believers, have told the world,
They tell it aloud to all about them, by their self-conceitedness and cruelty, uncharitable censures, reproaches and impositions, that they know not themselves, and yet you cannot make them know it.
They tell it aloud to all about them, by their Self-conceitedness and cruelty, uncharitable censures, Reproaches and impositions, that they know not themselves, and yet you cannot make them know it.
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O what a change it would make in the world, if men were brought to the knowledge of themselves? How many would weep, that now laugh, and live in mirth and pleasure? How many would lament their sin and misery, that now are Pharisaically confident of their integrity? How many would seek to faithfull Ministers for advice,
O what a change it would make in the world, if men were brought to the knowledge of themselves? How many would weep, that now laugh, and live in mirth and pleasure? How many would lament their since and misery, that now Are Pharisaically confident of their integrity? How many would seek to faithful Ministers for Advice,
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and beg importunatly for the life of their immortall souls, that now take up with a few words of course instead of serious fervent prayer? Doe but once know your selves aright, know what you are,
and beg importunately for the life of their immortal Souls, that now take up with a few words of course instead of serious fervent prayer? Doe but once know your selves aright, know what you Are,
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and your wanderings of mind, and your aliene, unnecessary fruitless Cogitations? Had you been but as strange to your familiar friend, and as regardless of his acquaintance, correspondencie and affaires,
and your wanderings of mind, and your alien, unnecessary fruitless Cogitations? Had you been but as strange to your familiar friend, and as regardless of his acquaintance, correspondency and affairs,
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Would not he ask, [ What is the matter that my friend so seldom looketh at me? and no more mindeth me or my affaires? What have I done to him? How have I deserved this? What more beloved company or employment hath he got? ] You have this and much more to plead against your great Neglect and Ignorance of your selves.
Would not he ask, [ What is the matter that my friend so seldom looks At me? and no more minds me or my affairs? What have I done to him? How have I deserved this? What more Beloved company or employment hath he god? ] You have this and much more to plead against your great Neglect and Ignorance of your selves.
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In order to your conviction and reformation, I shall first shew you some of those Reasons, that should move you to Know your selves, and consequently should humble you for neglecting it:
In order to your conviction and Reformation, I shall First show you Some of those Reasons, that should move you to Know your selves, and consequently should humble you for neglecting it:
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how can you Repent of that estate which you perceive not? Or if you have but a sleight and superficiall sight of your sinfull state and your particular sins, you can have but a superficiall false Repentance.
how can you repent of that estate which you perceive not? Or if you have but a sleight and superficial sighed of your sinful state and your particular Sins, you can have but a superficial false Repentance.
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Could it be expected that the Pharisees should lament, that they were of their Father the Devill, as long as they boasted that they were the Children of God? Joh. 8.41, 44. Will they lament that they are under the wrath of God, the curse of the Law,
Could it be expected that the Pharisees should lament, that they were of their Father the devil, as long as they boasted that they were the Children of God? John 8.41, 44. Will they lament that they Are under the wrath of God, the curse of the Law,
and none at all but those that are new creatures, and have the Spirit of Christ, that yet there is not one of many that is sensible that the case is theirs? Though Scripture peremptorily concludeth, that They that are in the flesh cannot please God, and that To be carnally minded is death, Rom, 8.6, 7, 8. and that Without holyness none shall see God, Heb. 12.14 and that all They shall be damned that believe not the truth but have pleasure in unrighteousness, 2 Thes. 2.12.
and none At all but those that Are new creatures, and have the Spirit of christ, that yet there is not one of many that is sensible that the case is theirs? Though Scripture peremptorily Concludeth, that They that Are in the Flesh cannot please God, and that To be carnally minded is death, Rom, 8.6, 7, 8. and that Without holiness none shall see God, Hebrew 12.14 and that all They shall be damned that believe not the truth but have pleasure in unrighteousness, 2 Thebes 2.12.
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2 Thes. 1.7, 8, 9, 10. And would not a man think that such words as these should waken the guilty soul that doth believe them? and make us all to look about us? I confess it is no wonder,
2 Thebes 1.7, 8, 9, 10. And would not a man think that such words as these should waken the guilty soul that does believe them? and make us all to look about us? I confess it is no wonder,
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For so God saith, Joh. 3.18.) how few shall you see that with penitent tears lament their misery? How few shall you hear, with true remorse, complain of their spiritual distress,
For so God Says, John 3.18.) how few shall you see that with penitent tears lament their misery? How few shall you hear, with true remorse, complain of their spiritual distress,
and cry out as those that were pricked at the heart, Act. 2.37. Men and Brethren, what shall we do? In all this Congregation, how few hearts are affected with so miserable a case? Do you see by the tears, or hear by the complaints of those about you, that they know what it is, to be unpardoned sinners, under the wrath of the most holy God! And what is the matter that there is no more such lamentation? Is it because there are few or none so miserable? Alas! no.
and cry out as those that were pricked At the heart, Act. 2.37. Men and Brothers, what shall we do? In all this Congregation, how few hearts Are affected with so miserable a case? Do you see by the tears, or hear by the complaints of those about you, that they know what it is, to be unpardoned Sinners, under the wrath of the most holy God! And what is the matter that there is no more such lamentation? Is it Because there Are few or none so miserable? Alas! no.
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and if ye live after the flesh ye shall dye, ] Rom. 8.8, 13. the guilty hearer would say [ I am carnally minded: and I live after the fleshe therefore I must Turn or Die.
and if you live After the Flesh you shall die, ] Rom. 8.8, 13. the guilty hearer would say [ I am carnally minded: and I live After the Flesh Therefore I must Turn or Die.
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] When the Scripture saith [ Where your treasure is, there will your hearts be also ] Mat. 6.21. The guilty conscience would assume [ My heart is not in Heaven, therefore my treasure is not there.
] When the Scripture Says [ Where your treasure is, there will your hearts be also ] Mathew 6.21. The guilty conscience would assume [ My heart is not in Heaven, Therefore my treasure is not there.
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] When Scripture saith [ Except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven, Matth. 18.3. and Except a man be regenerate and born again, he cannot enter into the Kingdom of God, John 3.3, 5. and [ If any man be in Christ, he is a new creature:
] When Scripture Says [ Except you be converted and become as little children, you shall not enter into the Kingdom of Heaven, Matthew 18.3. and Except a man be regenerate and born again, he cannot enter into the Kingdom of God, John 3.3, 5. and [ If any man be in christ, he is a new creature:
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old things are passed away, behold all things are become new, 2 Cor. 5.17. and [ If any man have not the Spirit of Christ, the same is none of his, Rom. 8.9. ] The guilty hearer would assume [ I was never thus converted, regenerate, born again ▪ and made a new creature:
old things Are passed away, behold all things Are become new, 2 Cor. 5.17. and [ If any man have not the Spirit of christ, the same is none of his, Rom. 8.9. ] The guilty hearer would assume [ I was never thus converted, regenerate, born again ▪ and made a new creature:
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Yea, did but Hearers know themselves, they would perceive their danger from remoter principles, that mention the dealing of God with others. When they hear of the judgement of God upon the ungodly,
Yea, did but Hearers know themselves, they would perceive their danger from Remoter principles, that mention the dealing of God with Others. When they hear of the judgement of God upon the ungodly,
& the enemies of the Church, they would say [ Except I Repent, I shall likewise perish ] Luke 13.3, 5. When they hear that [ Judgement must begin at the house of God ] They would infer [ What then shall be the end of them that obey not the Gospel of God? ] And when they hear that [ The Righteous are scarcely saved ] They would think [ Where then shall the ungodly and the sinner appear? ] 1 Pet. 4.17, 18. 3. If you know not your selves, you cannot be Christians:
& the enemies of the Church, they would say [ Except I repent, I shall likewise perish ] Luke 13.3, 5. When they hear that [ Judgement must begin At the house of God ] They would infer [ What then shall be the end of them that obey not the Gospel of God? ] And when they hear that [ The Righteous Are scarcely saved ] They would think [ Where then shall the ungodly and the sinner appear? ] 1 Pet. 4.17, 18. 3. If you know not your selves, you cannot be Christians:
And can you savingly value him in these respects, if you know not that sin and misery, that guilt and thraldom, in which your need of Christ consisteth? Christ is esteemed by you according to the judgement you pass upon your selves.
And can you savingly valve him in these respects, if you know not that since and misery, that guilt and thraldom, in which your need of christ Consisteth? christ is esteemed by you according to the judgement you pass upon your selves.
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They that say they are sinners, from a general brain-knowledge, will accordingly say Christ is their Saviour and their hope, with a superficial Belief,
They that say they Are Sinners, from a general brain-knowledge, will accordingly say christ is their Saviour and their hope, with a superficial Belief,
An uneffectual knowledge of your selves, may make you believe in a Redeemer, as all the City do of a Learned able Physicion, that will speak well of his skill,
an uneffectual knowledge of your selves, may make you believe in a Redeemer, as all the city do of a Learned able physician, that will speak well of his skill,
But an effectual sight and sense of your condition, will bring you to Christ, as a man in a Dropsie or Consumption comes to the Physicion, that feels be must have help or die.
But an effectual sighed and sense of your condition, will bring you to christ, as a man in a Dropsy or Consumption comes to the physician, that feels be must have help or die.
if you be not affrighted by his threatnings ] And if you perceive not that you are lost, you will not heartily thank him that came to seek and save you.
if you be not affrighted by his threatenings ] And if you perceive not that you Are lost, you will not heartily thank him that Come to seek and save you.
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[ Non consolantur Christi lahcrymae cachinnantes•, non consolantur panni ejus ambulantes in stolis; non consolantur stabulum & praesepe amantes primas Cathedras in Synagogis.
[ Non consolantur Christ lahcrymae cachinnantes•, non consolantur panni His ambulantes in stolis; non consolantur Stable & praesepe amantes primas Cathedras in Synagogues.
] Can you seek to Christ to take you up, till you find that you have fallen and hurt you? Will you seek to him to fetch you from the gates of hell, that find not that you are there ?
] Can you seek to christ to take you up, till you find that you have fallen and hurt you? Will you seek to him to fetch you from the gates of hell, that find not that you Are there?
But to the self-condemning soul that knoweth it self, how wellcome would a Saviour be? How ready is such a soul for Christ? Thou that judgest thy self art the person that must come to Christ to Justifie thee.
But to the self-condemning soul that Knoweth it self, how welcome would a Saviour be? How ready is such a soul for christ? Thou that Judges thy self art the person that must come to christ to Justify thee.
Hast thou received the sentence of death in thy self? Come to him now and thou shalt have life, John 5.40. 1 John 5.11. Art thou weary and heavy laden? Come to him for rest: Come and fear not ;
Hast thou received the sentence of death in thy self? Come to him now and thou shalt have life, John 5.40. 1 John 5.11. Art thou weary and heavy laden? Come to him for rest: Come and Fear not;
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thou wouldst not buy the tryed Gold that thou mightest be rich, nor his whiterayment that thou mightest be cloathed, that the shame of thy nakedness might not appear;
thou Wouldst not buy the tried Gold that thou Mightest be rich, nor his whiterayment that thou Mightest be clothed, that the shame of thy nakedness might not appear;
nor Christs eye salve that thou mightest see, Rev. 3.17, 18. But now thou art poor in Spirit, and findest that thou art nothing, and hast nothing, and of thy self canst do nothing that is acceptably good. John 15.5. and that of thy self thou art insufficient to think any thing that is good, 2 Cor. 3.5. now thou art readier for the help of Christ, and a patient fit for the tender healing hand of the Physicion.
nor Christ eye salve that thou Mightest see, Rev. 3.17, 18. But now thou art poor in Spirit, and Findest that thou art nothing, and hast nothing, and of thy self Canst do nothing that is acceptably good. John 15.5. and that of thy self thou art insufficient to think any thing that is good, 2 Cor. 3.5. now thou art Readier for the help of christ, and a patient fit for the tender healing hand of the physician.
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and darest scare look up to heaven, but smitest on thy breast and saist, Lord be mercifull to me a sinner, Luke 18.11, 12, 13, 14. Not that extortioners, unjust, adulterers,
and Darest scare look up to heaven, but smitest on thy breast and Sayest, Lord be merciful to me a sinner, Lycia 18.11, 12, 13, 14. Not that extortioners, unjust, Adulterers,
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be it unto thee even as thou wilt ] Mat. 15.27, 28. And of the second he saith with admiration [ I have not found so great faith, no not in Israel, Luke 7.6, 7, 8.9.
be it unto thee even as thou wilt ] Mathew 15.27, 28. And of the second he Says with admiration [ I have not found so great faith, no not in Israel, Lycia 7.6, 7, 8.9.
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as thinking he will not hear thy own, thou little thinkest how this self-abasement and self-denyal prepareth thee for his tenderest mercies, and his esteem.
as thinking he will not hear thy own, thou little Thinkest how this self-abasement and self-denial Prepareth thee for his Tenderest Mercies, and his esteem.
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then will he look at thee with compassion and respect, Isa. 66.2. [ For thus saith the high and lofty one that inhabiteth eternity, whose name is holy;
then will he look At thee with compassion and respect, Isaiah 66.2. [ For thus Says the high and lofty one that Inhabiteth eternity, whose name is holy;
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— A Law in my members warring against the Law of my mind, and bringing me into captivity to the Law of sin — ] when thou criest out with him [ O wretched man that I am, who shall deliver me, from the body of this death ;
— A Law in my members warring against the Law of my mind, and bringing me into captivity to the Law of since — ] when thou Christ out with him [ Oh wretched man that I am, who shall deliver me, from the body of this death;
But now thou humblest thy self, thou liest in the way of Mercy, that is engaged to exalt thee, Luke 14.11. & 18.14. Mercy looketh downard, and can quickly •pie a sinner in the dust;
But now thou Humblest thy self, thou liest in the Way of Mercy, that is engaged to exalt thee, Lycia 14.11. & 18.14. Mercy looks downard, and can quickly •pie a sinner in the dust;
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Art thou cast out as helpless, wounded by thy sin, and neglected by all others that pass by? Thou art the fittest object for the skill and mercy of him that washeth sinners in his blood,
Art thou cast out as helpless, wounded by thy since, and neglected by all Others that pass by? Thou art the Fittest Object for the skill and mercy of him that washes Sinners in his blood,
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and tenderly bindeth up their wounds, and undertakes the perfecting of the cure, though yet thou must bear the Surgeons hand, till his time of perfect cure be come, Luke 10.33, 34, 35. Now thou perceivest the greatness of thy sin and misery, thou art fit to study the greatness of his mercy:
and tenderly binds up their wounds, and undertakes the perfecting of the cure, though yet thou must bear the Surgeons hand, till his time of perfect cure be come, Lycia 10.33, 34, 35. Now thou perceivest the greatness of thy since and misery, thou art fit to study the greatness of his mercy:
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& depth, & height, and to know the love of Christ which passeth knowledge, Ephes. 3.18, 19. Now thou hast smitten upon the thigh, and said, What have I done? Jerem. 31.19. & 8.6.
& depth, & height, and to know the love of christ which passes knowledge, Ephesians 3.18, 19. Now thou hast smitten upon the thigh, and said, What have I done? Jeremiah 31.19. & 8.6.
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we have turned every one to his own way, and the Lord hath laid on him the iniquity of 〈 ◊ 〉 all, Isa. 53.4, 5, 6, &c. Art thou in doubt whether there be any forgiveness for thy sins? and whether there be any place for Repentance? Remember that Christ is exalted by Gods right hand to be a Prince and a Saviour, to give Repentnace unto Israel and forgivness of sins Act. 5.31.
we have turned every one to his own Way, and the Lord hath laid on him the iniquity of 〈 ◊ 〉 all, Isaiah 53.4, 5, 6, etc. Art thou in doubt whither there be any forgiveness for thy Sins? and whither there be any place for Repentance? remember that christ is exalted by God's right hand to be a Prince and a Saviour, to give Repentance unto Israel and Forgiveness of Sins Act. 5.31.
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And that he himself hath spoken it, that [ All manner of sin and blasphemy shall be forgiven unto men, ] except the Blasphemy against the Spirit. Math. 12.32.
And that he himself hath spoken it, that [ All manner of since and blasphemy shall be forgiven unto men, ] except the Blasphemy against the Spirit. Math. 12.32.
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Mercy did but wait all this while, till thou wast brought to understand the want and worth of it, that it might be thine. When a Peter that denyeth Christ with oaths and cursing, goeth out and weepeth, he speedily finds mercy from him without, that he but now denyed within.
Mercy did but wait all this while, till thou wast brought to understand the want and worth of it, that it might be thine. When a Peter that denyeth christ with Oaths and cursing, Goes out and weeps, he speedily finds mercy from him without, that he but now denied within.
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When so bloody a persecuter as Paul findeth mercy, upon his prostration and confession; and when so great an offender as Manasseh is forgiven upon his penitence, in bonds;
When so bloody a Persecutor as Paul finds mercy, upon his prostration and Confessi; and when so great an offender as Manasses is forgiven upon his penitence, in bonds;
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He hath professed that [ 〈 ◊ 〉 that cometh to him, he will in no wise 〈 ◊ 〉 out ] Joh. 6.37. He refused not his very murderers, when they were pricked at the heart and enquired after a remedie, Act. 2.37.
He hath professed that [ 〈 ◊ 〉 that comes to him, he will in no wise 〈 ◊ 〉 out ] John 6.37. He refused not his very murderers, when they were pricked At the heart and inquired After a remedy, Act. 2.37.
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And will he refuse thee? Hath our Physicion poured out his blood to make a medicine for distracted sinners? and now is he unwilling to work the cure? [ Fusus est sa•guis medici, & factum est medicament•• frenetici ] saith Augustine. O siner!
And will he refuse thee? Hath our physician poured out his blood to make a medicine for distracted Sinners? and now is he unwilling to work the cure? [ Fused est sa•guis medici, & factum est medicament•• frenetici ] Says Augustine. Oh Synner!
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〈 ◊ 〉 thou art brought to know thy self, know Christ also, and the cure is done. Let thy thoughts of the Remedie be deeper and larger and longer then all thy thoughts of thy Misery? It is thy sin and shame if it be not 〈 ◊ 〉 Why wilt thou have twenty thoughts of sin and misery, for one that thou hast of Christ and mercy? when mercy is so large and great and wonderfull as to triumph over misery: and Grace aboundeth much more where sin hath abounded, Rom, 5.20. [ Inspice vulnera pendentis, sanguinem m•rientis; pretium redimentes; cicatrices re•••gentis.
〈 ◊ 〉 thou art brought to know thy self, know christ also, and the cure is done. Let thy thoughts of the Remedy be Deeper and larger and longer then all thy thoughts of thy Misery? It is thy sin and shame if it be not 〈 ◊ 〉 Why wilt thou have twenty thoughts of sin and misery, for one that thou hast of christ and mercy? when mercy is so large and great and wonderful as to triumph over misery: and Grace Aboundeth much more where since hath abounded, Rom, 5.20. [ Inspect vulnera pendentis, sanguinem m•rientis; Price redimentes; cicatrices re•••gentis.
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[ Homo factus est hominis Factor; ut sugeret ••bera regens sydera; ut esuriret Panis; ut •••eret Fons; dormiret Lux; ab itinere via ••tigaretur; falsis testibus Veritas occul•retur;
[ Homo factus est hominis Factor; ut sugeret ••bera regens sydera; ut esuriret Panis; ut •••eret Fons; dormiret Lux; ab itinere via ••tigaretur; falsis testibus Veritas occul•retur;
and which thou must study 〈 ◊ 〉 know when thou knowest thy self. But 〈 ◊ 〉 then all these will be riddles, to thee, o• little relished: and Christ will seem to thy neglecting heart to have dyed and done 〈 ◊ 〉 this in vain:
and which thou must study 〈 ◊ 〉 know when thou Knowest thy self. But 〈 ◊ 〉 then all these will be riddles, to thee, o• little relished: and christ will seem to thy neglecting heart to have died and done 〈 ◊ 〉 this in vain:
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And hence it is, that as proud, ungodly sensuall men, were never sound Believers, so they oft-times fall from that opinionative common faith which they had,
And hence it is, that as proud, ungodly sensual men, were never found Believers, so they ofttimes fallen from that opinionative Common faith which they had,
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This makes the Holy work neglected, and most men live to little purpose, wasting their daies in matters that them selves will call impertinent when they come to die:
This makes the Holy work neglected, and most men live to little purpose, wasting their days in matters that them selves will call impertinent when they come to die:
O man, if thou •ere acquainted well with thy faculties ••d frame, thou wouldest perceive the •ame of God thy Maker, to be so deeply ••graven in thy nature,
O man, if thou •ere acquainted well with thy faculties ••d frame, thou Wouldst perceive the •ame of God thy Maker, to be so deeply ••graven in thy nature,
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that all thou art and 〈 ◊ 〉 thou hast, is nothing worth, but for his ••rvice: As all the parts and motions of 〈 ◊ 〉 clock or watch, are but to tell the hour 〈 ◊ 〉 the day.
that all thou art and 〈 ◊ 〉 thou hast, is nothing worth, but for his ••rvice: As all the parts and motions of 〈 ◊ 〉 clock or watch, Are but to tell the hour 〈 ◊ 〉 the day.
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And that to serve thy ••eshly lusts and pleasures with those noble ••culties that were purposely formed to •ove and serve the Eternall God, is more ••bsurd and villainous, then to employ the •ighest officers of the King, in the sweep•ng of your chimneyes,
And that to serve thy ••eshly Lustiest and pleasures with those noble ••culties that were purposely formed to •ove and serve the Eternal God, is more ••bsurd and villainous, then to employ the •ighest Officers of the King, in the sweep•ng of your Chimneys,
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and as thy 〈 ◊ 〉 is worse then the serving of thy swi•e, O man, didst thou but know thy self and see what employment thy facultyes are made, thou wouldst lift up thy head,
and as thy 〈 ◊ 〉 is Worse then the serving of thy swi•e, Oh man, didst thou but know thy self and see what employment thy faculties Are made, thou Wouldst lift up thy head,
And what is now to be done in preparation for such a day? Os homini sublime dedit, &c. Thou wouldst know that thou hadst not that Reason, and that will and executive power, to rowl in the earth,
And what is now to be done in preparation for such a day? Os Homini sublime dedit, etc. Thou Wouldst know that thou Hadst not that Reason, and that will and executive power, to roll in the earth,
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and do that with argument which other bruits can do without it: Thou wouldst know that thy higher faculties were not made to serve the lower 〈 ◊ 〉 thy Reason to serve thy sensuall delight ▪ the horse was not made to ride the man, nor the master to follow and attend the d•g. O man!
and do that with argument which other bruits can do without it: Thou Wouldst know that thy higher faculties were not made to serve the lower 〈 ◊ 〉 thy Reason to serve thy sensual delight ▪ the horse was not made to ride the man, nor the master to follow and attend the d•g. Oh man!
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hadst thou not lost the Knowledge of thy self, thou wouldst be so far from wondering at a Holy life, that thou wouldst look upon an unholy person as a monster, and wouldst hear the derider• and opposers of a holy life,
Hadst thou not lost the Knowledge of thy self, thou Wouldst be so Far from wondering At a Holy life, that thou Wouldst look upon an unholy person as a monster, and Wouldst hear the derider• and opposers of a holy life,
as thou wouldst hear him that were deriding a man because he is not a swine, or were reproaching men of honor and learning, because they live not as an Ass.
as thou Wouldst hear him that were deriding a man Because he is not a Swine, or were reproaching men of honour and learning, Because they live not as an Ass
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But when ever it is awake, I am forc't to say, in these kind of meditations, [ If I had not a God to know and think on, to Love and honor, to seek and serve, what had I to do with my understanding, will and all my powers? What should I do with life and time? What use should I make of Gods provisions? What could I find to do in the world, that is worthy of a man? Were it not as good lie still,
But when ever it is awake, I am forced to say, in these kind of meditations, [ If I had not a God to know and think on, to Love and honour, to seek and serve, what had I to do with my understanding, will and all my Powers? What should I do with life and time? What use should I make of God's provisions? What could I find to do in the world, that is worthy of a man? Were it not as good lie still,
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and neglect the conduct of the Redeemer, and disregard the holy approaches and breathings and workings of the soul towards its beloved Center and felicity, that know not what an immortal soul is,
and neglect the conduct of the Redeemer, and disregard the holy Approaches and breathings and workings of the soul towards its Beloved Centre and felicity, that know not what an immortal soul is,
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I profess here 〈 ◊ 〉 in his presence that is the Father of spirits ▪ and before Angels and men, I do not, 〈 ◊ 〉 know not what els to do with my soul that's worth the doing,
I profess Here 〈 ◊ 〉 in his presence that is the Father of spirits ▪ and before Angels and men, I do not, 〈 ◊ 〉 know not what Else to do with my soul that's worth the doing,
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and making after Christ and happiness, be forbidden me, I have no more to do in the world, that will satisfie my Reason, or satisfie my affections, or that as a man or a Christian I can own. And its as good not live, as to be deprived of the uses and the ends of Life. Though my Love and Desires are infinitely below the Eternal Goodness, and Glory, which they should prosecute and embrace,
and making After christ and happiness, be forbidden me, I have no more to do in the world, that will satisfy my Reason, or satisfy my affections, or that as a man or a Christian I can own. And its as good not live, as to be deprived of the uses and the ends of Life. Though my Love and Desires Are infinitely below the Eternal goodness, and Glory, which they should prosecute and embrace,
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Nay you will misapply them to you hurt. If you are unregenerate and know it not, you will put by all the calls of God, that invite you to come in and be converted,
Nay you will misapply them to you hurt. If you Are unregenerate and know it not, you will put by all the calls of God, that invite you to come in and be converted,
you will be making application 〈 ◊ 〉 the threatnings to others, and pittying 〈 ◊ 〉 when you should lament your selves ▪ 〈 ◊ 〉 will be thundering when you should 〈 ◊ 〉 trembling ;
you will be making application 〈 ◊ 〉 the threatenings to Others, and pitying 〈 ◊ 〉 when you should lament your selves ▪ 〈 ◊ 〉 will be thundering when you should 〈 ◊ 〉 trembling;
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And thus you will be dreaming-rich and safe, when you are poore and miserable, and in the greatest perill. And is it not pitty that the celestiall undeceving Light should be abused to so dangerous selfdeceit? and that Truth itself should be made the furtherance of so great an error? And that the eyesalve should more put out your eyes • Is it not sad to consider that you should now be emboldened to presumption, by that very word which (unless you be conver•ed) will judge you to damnation? And that self-deceit should be increased, by the glass of verity that should undeceive you?
And thus you will be dreaming-rich and safe, when you Are poor and miserable, and in the greatest peril. And is it not pity that the celestial undeceving Light should be abused to so dangerous selfdeceit? and that Truth itself should be made the furtherance of so great an error? And that the eyesalve should more put out your eyes • Is it not sad to Consider that you should now be emboldened to presumption, by that very word which (unless you be conver•ed) will judge you to damnation? And that selfdeceit should be increased, by the glass of verity that should undeceive you?
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or if they confess it generally with a seeming humility to others, they cannot beare that another should faithfully charge it upon them, in order to their true humiliation and amendment [ Indicia verae confessionis sunt, si ut unusquisque se peccatorem dicit, id de se dicenti alteri non contradicat.
or if they confess it generally with a seeming humility to Others, they cannot bear that Another should faithfully charge it upon them, in order to their true humiliation and amendment [ Indicia Verae confessionis sunt, si ut unusquisque se peccatorem dicit, id de se dicenti Alteri non contradicat.
superbia quippe vitium est, ut quod de se fateri quis sua sponte dignatur, hoc sibi dici ab aliis dedignetur ] saith Bernard. [ It is the signe of true Confession if,
superbia quip Vitium est, ut quod de se fateri quis sua sponte Dignatur, hoc sibi dici ab Others dedignetur ] Says Bernard. [ It is the Signen of true Confessi if,
It is the vice of Pride for a man to disdaine to have that spoken to him of others, which he stuck not to confess of his ow• accord concerning himself. ]
It is the vice of Pride for a man to disdain to have that spoken to him of Others, which he stuck not to confess of his ow• accord Concerning himself. ]
〈 ◊ 〉 would be ofter on your knees, if you •ere ofter in your hearts. Prayer would not •eem needless, if you knew your needs. Know your selves and be prayerless if you can ▪ When the Prodigal was convinced, he presently purposeth to Confess and Pray. When Paul was converted, Ananias hath this evidence of it from God [ Behold he prayeth ] Act. 9.11. Indeed the inward part of prayer, is the motion of a returning soul to God:
〈 ◊ 〉 would be ofter on your knees, if you •ere ofter in your hearts. Prayer would not •eem needless, if you knew your needs. Know your selves and be prayerless if you can ▪ When the Prodigal was convinced, he presently Purposes to Confess and Pray. When Paul was converted, Ananias hath this evidence of it from God [ Behold he Prayeth ] Act. 9.11. Indeed the inward part of prayer, is the motion of a returning soul to God:
Did you see what sin is, and in what Relation you stand to God, to Heaven and Hell, it would drive you above your beads and lifeless words of course, and make you know that 〈 ◊ 〉 pray to God for pardon and salvation 〈 ◊ 〉 not a work for a sleepy soul: saith 〈 ◊ 〉, [ Ille Deo veram Orationem exhibet 〈 ◊ 〉 metipsum cognoscit, quia pulvis sit;
Did you see what since is, and in what Relation you stand to God, to Heaven and Hell, it would drive you above your beads and Lifeless words of course, and make you know that 〈 ◊ 〉 pray to God for pardon and salvation 〈 ◊ 〉 not a work for a sleepy soul: Says 〈 ◊ 〉, [ Isle God Veram Orationem exhibet 〈 ◊ 〉 metipsum cognoscit, quia Pulvis sit;
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and ascribeth not vertue to himself, &c. ] Nothing quencheth prayer more, then to be mistaken or mindless about our selves. When we go from home, this fire goes out;
and ascribeth not virtue to himself, etc. ] Nothing quenches prayer more, then to be mistaken or mindless about our selves. When we go from home, this fire Goes out;
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and to a livelyer sense of his own condition, and I warrant you he will be more disposed to fervent prayer, and will better understand the meaning of those words, Luke 18.1. [ That men ought alwayes to pray and not to faint. ] and 1 Thes. 5.17.
and to a livelyer sense of his own condition, and I warrant you he will be more disposed to fervent prayer, and will better understand the meaning of those words, Lycia 18.1. [ That men ought always to pray and not to faint. ] and 1 Thebes 5.17.
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Pray without ceasing. ] You may hear some impious persons now disputing against frequent and fervent prayer, and saying, What need all this ado? But if you were able to open these mens eyes,
Pray without ceasing. ] You may hear Some impious Persons now disputing against frequent and fervent prayer, and saying, What need all this ado? But if you were able to open these men's eyes,
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Why do they pray, and call for prayers, when they come to die, but that they begin a little better to know themselves? They see then that youth and health and honour are not the things,
Why do they pray, and call for Prayers, when they come to die, but that they begin a little better to know themselves? They see then that youth and health and honour Are not the things,
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Did they believe and consider what God saith of them, and not what flattery and self-love say, it would open the mouths of them that are most speechless.
Did they believe and Consider what God Says of them, and not what flattery and Self-love say, it would open the mouths of them that Are most speechless.
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But those that are born deaf, are alwayes dumb. How can they speak that language with desire to God, which they never learn't by faith from God or by knowledge of themselves ?
But those that Are born deaf, Are always dumb. How can they speak that language with desire to God, which they never learnt by faith from God or by knowledge of themselves?
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And if men knew themselves, it would teach them on what terms to expect the hearing of their prayers. Neither to be accepted for their merits, nor yet to be accepted without that faith, and Repentance, and desire, that seriousness, humility,
And if men knew themselves, it would teach them on what terms to expect the hearing of their Prayers. Neither to be accepted for their merits, nor yet to be accepted without that faith, and Repentance, and desire, that seriousness, humility,
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Yet if he would cherish his sin by prayer, and flatter himself into a presumption and security in a wicked life ▪ because he useth to ask God forgiveness ;
Yet if he would cherish his since by prayer, and flatter himself into a presumption and security in a wicked life ▪ Because he uses to ask God forgiveness;
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i• he thus regard iniquity in his heart, God will not hear his prayers, Psal. 66.18. and we know that such impenitent sinners God heareth not, John 9.31.
i• he thus regard iniquity in his heart, God will not hear his Prayers, Psalm 66.18. and we know that such impenitent Sinners God hears not, John 9.31.
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Saith Augustine [ Plus Deo placet latratus canum, mugitus boum, grunnitus porcorum, quan cantus clericorum luxuriantium ] [ The barking of dogs, the lowing of beasts, the grunting of swine, doth please God better then the singing of luxuriant Clergy men.
Says Augustine [ Plus God placet latratus Dogs, mugitus Boum, grunnitus porcorum, quan cantus Clericorum luxuriantium ] [ The barking of Dogs, the lowing of beasts, the grunting of Swine, does please God better then the singing of luxuriant Clergy men.
and Dice, and gluttony, and fornication, and railing, lying or reviling at the servants of the Lord, to a few hypocritical words of prayer, to salve all till the next time,
and Dice, and gluttony, and fornication, and railing, lying or reviling At the Servants of the Lord, to a few hypocritical words of prayer, to salve all till the next time,
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or with the words of penitence while their hearts are impenitent, as if when they have abused God by sin, they would make him amends or reconcile him by their mockery. Nor would they think to be accepted by Praying for that which they would not have;
or with the words of penitence while their hearts Are impenitent, as if when they have abused God by since, they would make him amends or reconcile him by their mockery. Nor would they think to be accepted by Praying for that which they would not have;
And the lesser will be misesteemed: And while you are unthankfull for what you have, you will be absurdly thanking God for that which indeed you have not.
And the lesser will be misesteemed: And while you Are unthankful for what you have, you will be absurdly thanking God for that which indeed you have not.
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What inestimable Mercies are daily trodden under feet by sinners, that know not their worth, because they know not their own necessities! They have Time to Repent, and make preparation for an endless life:
What inestimable mercies Are daily trodden under feet by Sinners, that know not their worth, Because they know not their own necessities! They have Time to repent, and make preparation for an endless life:
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or idleness, were exercises in which they might better improve it, then the works of Holiness, Justice and Mercy, which God hath made the business of their lives.
or idleness, were exercises in which they might better improve it, then the works of Holiness, justice and Mercy, which God hath made the business of their lives.
and what are their dangers and necessities, how thankfull would they be for one year, one moneth, one day, one hour to Repent and cry to God for Mercy!
and what Are their dangers and necessities, how thankful would they be for one year, one Monn, one day, one hour to repent and cry to God for Mercy!
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but are angry with those that are sollicitous for their salvation, and revile them as too precise and strict, that tell them of the One thing needfull, and perswade them to choose the better part,
but Are angry with those that Are solicitous for their salvation, and revile them as too precise and strict, that tell them of the One thing needful, and persuade them to choose the better part,
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They take them for their friends that will encourage them in the way that God condemneth, and be merry with them in the way to endless sorrow, and flatter them into security and impenitency till the time of grace be past;
They take them for their Friends that will encourage them in the Way that God Condemneth, and be merry with them in the Way to endless sorrow, and flatter them into security and impenitency till the time of grace be passed;
Alas, Sirs, there would not be so many Nations, Congregations, and Souls now left in darkness and misery by their own doing, having driven away the Mercy of the Gospel,
Alas, Sirs, there would not be so many nations, Congregations, and Souls now left in darkness and misery by their own doing, having driven away the Mercy of the Gospel,
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and the fervent prayers and groans of their hearts must witness against them,) if they knew themselves. They would not be like a mad man that glorieth that he hath beaten away his Physition and his friends,
and the fervent Prayers and groans of their hearts must witness against them,) if they knew themselves. They would not be like a mad man that Glorieth that he hath beaten away his physician and his Friends,
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and is left to himself, if they knew themselves. When they have the earnest Calls of the Word without, and convictions and urgings of the Spirit of God, and their Consciences within, they would not wilfully go on,
and is left to himself, if they knew themselves. When they have the earnest Calls of the Word without, and convictions and urgings of the Spirit of God, and their Consciences within, they would not wilfully go on,
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And Self-ignorance will also corrupt your Thanksgiving, and turn it into sin and folly. Is it not shame and pitty to hear an unpardoned enemy of Holiness,
And Self-ignorance will also corrupt your Thanksgiving, and turn it into sin and folly. Is it not shame and pity to hear an unpardoned enemy of Holiness,
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and made a member of Jesus Christ? And to hear a carnal unregenerate person give thanks for his Regeneration and Sanctification by the Holy Ghost ? As it is to hear a leper give thanks for perfect health,
and made a member of jesus christ? And to hear a carnal unregenerate person give thanks for his Regeneration and Sanctification by the Holy Ghost? As it is to hear a leper give thanks for perfect health,
Is it not pitty to hear a miserable soul thank God for the Grace which he never had ▪ and one that is near eternal misery to thank God for making him an heir of Glory!
Is it not pity to hear a miserable soul thank God for the Grace which he never had ▪ and one that is near Eternal misery to thank God for making him an heir of Glory!
O how many have thankt God Pharisaitally for the pardon of their sins, that must for ever suffer for those sins! How many have thanked him for giving them the assured hopes of Glory, that must be thrust out into endless misery! As I having known many, that by their friends and by the••selves have been flattered into consi••• hopes of life, when they were ready 〈 ◊ 〉 die, have thankt God that the were 〈 ◊ 〉 well, and the worst was past ;
O how many have thanked God Pharisaitally for the pardon of their Sins, that must for ever suffer for those Sins! How many have thanked him for giving them the assured hope's of Glory, that must be thrust out into endless misery! As I having known many, that by their Friends and by the••selves have been flattered into consi••• hope's of life, when they were ready 〈 ◊ 〉 die, have thanked God that the were 〈 ◊ 〉 well, and the worst was passed;
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Methinks it is one of the sad•dest spectacles in the world to hear a 〈 ◊ 〉 thanking God for the assurance of salva•••on, that is in a state of condemnation, and like to be in Hell for ever!
Methinks it is one of the sad•dest spectacles in the world to hear a 〈 ◊ 〉 thanking God for the assurance of salva•••on, that is in a state of condemnation, and like to be in Hell for ever!
Mercy is as no mercy, when there is no sense of need or misery. [ Sapienti notum est quanti res quae { que } taxanda sit ] saith Seneca. Therefore God useth to humble them so low in the work of conversion, whom he meaneth ever after to imploy 〈 ◊ 〉 the magnifying of his grace.
Mercy is as no mercy, when there is no sense of need or misery. [ Sapienti notum est quanti Rest Quae { que } taxanda fit ] Says Senecca. Therefore God uses to humble them so low in the work of conversion, whom he means ever After to employ 〈 ◊ 〉 the magnifying of his grace.
and yet be no more thankfull then the world, he would be guilty of greater unthankfulness then the world. [ Non est superbia elati, sed confessio non ingrati:
and yet be no more thankful then the world, he would be guilty of greater unthankfulness then the world. [ Non est superbia elati, sed confessio non ingrati:
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& habere te cognosce, & nihil ex te habere; ut nec superbus sis, nec ingratus: Dic Deo tuo, quoniam sanctus sum quia sanctificasti me: quia accepi, nonquae habui;
& habere te cognosce, & nihil ex te habere; ut nec Superbus sis, nec Ingrateful: Die God tuo, quoniam Sanctus sum quia sanctificasti me: quia accepi, nonquae habui;
8. And as to the Lords Supper, what work they are there like to make that are unacquainted with themselvelves, you may conjecture from the nature of the work,
8. And as to the lords Supper, what work they Are there like to make that Are unacquainted with themselvelves, you may conjecture from the nature of the work,
and the command of self-examination and self-judging. Though some may be wellcomed by Christ, that have faith and love, though they doubt of their sincerity, and know not themselves to be children of God ;
and the command of self-examination and Self-judging. Though Some may be welcomed by christ, that have faith and love, though they doubt of their sincerity, and know not themselves to be children of God;
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and hunger and thirst for Sacramental benefits, that knoweth not his own unworthiness and necessities? O what inestimable mercy would appear in a Sacrament to us, in the offers of Christ and saving grace,
and hunger and thirst for Sacramental benefits, that Knoweth not his own unworthiness and necessities? O what inestimable mercy would appear in a Sacrament to us, in the offers of christ and Saving grace,
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while you study not first to know your selves? You are nearest to your selves, and therefore should be best acquainted with your selves. What should you more observe then the case of your own souls!
while you study not First to know your selves? You Are nearest to your selves, and Therefore should be best acquainted with your selves. What should you more observe then the case of your own Souls!
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To study whether it be the Sun or Earth that moveth, and not consider what motion is predominant in thy soul and life, is a pittifull preposterous study:
To study whither it be the Sun or Earth that moves, and not Consider what motion is predominant in thy soul and life, is a pitiful preposterous study:
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and whether the Spirit or flesh have the dominion, is but to be learnedly besides thy self. — Illum ego jure Despiciam, qui scit quanto sublimior Atlas Omnibus in Lybia sit montibus;
and whither the Spirit or Flesh have the dominion, is but to be learnedly beside thy self. — Ilum ego jure Despiciam, qui scit quanto sublimior Atlas Omnibus in Libya sit montibus;
and in the mean time to be utterly strange at home, and never bestow one day or hour in a serious survey of heart and life! To carry about a dark, unknown, neglected soul,
and in the mean time to be utterly strange At home, and never bestow one day or hour in a serious survey of heart and life! To carry about a dark, unknown, neglected soul,
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while they are travelling to know remotest things that less concern them? Me thinks it is a pittifull thing, to hear men ingeniously discoursing of the quality, laws and customs of other Nations,
while they Are traveling to know Remotest things that less concern them? Me thinks it is a pitiful thing, to hear men ingeniously discoursing of the quality, laws and customs of other nations,
and to be mute when they should express their acquaintance with themselves, either in confession and prayer to God, or in any humble, experimental conference with men. To trade abroad,
and to be mute when they should express their acquaintance with themselves, either in Confessi and prayer to God, or in any humble, experimental conference with men. To trade abroad,
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To keep correspondency with persons of all degrees, and to have no correspondence with themselves. To keep their shop-books and accounts with diligence,
To keep correspondency with Persons of all Degrees, and to have no correspondence with themselves. To keep their shop-books and accounts with diligence,
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and never regard the Book of Conscience, nor keep account of that for which they must ere long be accountable to God. Its a pittifull thing to see men turn over voluminous histories, to know what hath been done from the beginning of the world,
and never regard the Book of Conscience, nor keep account of that for which they must ere long be accountable to God. Its a pitiful thing to see men turn over voluminous histories, to know what hath been done from the beginning of the world,
It maketh you but objects of wonder and compassion, to read Laws and Records, and understand all Cases, and never endeavor to understand the Case of your immortal souls! To counsell others for their temporal estates, and never understand your own spiritual state! To study the mysteries of Nature, and search into all the works of God,
It makes you but objects of wonder and compassion, to read Laws and Records, and understand all Cases, and never endeavour to understand the Case of your immortal Souls! To counsel Others for their temporal estates, and never understand your own spiritual state! To study the Mysteres of Nature, and search into all the works of God,
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To study the nature, and causes and signs of bodily diseases, and their several remedies, and never study the diseases of your own souls, nor the precious remedy which Mercy hath provided you.
To study the nature, and Causes and Signs of bodily diseases, and their several remedies, and never study the diseases of your own Souls, nor the precious remedy which Mercy hath provided you.
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To know the matters of all Arts and sciences, to be able to discourse of them all to the admiration of the hearers, is but an aggravation of thy lamentable folly,
To know the matters of all Arts and sciences, to be able to discourse of them all to the admiration of the hearers, is but an aggravation of thy lamentable folly,
and indeed are but [ proud, knowing nothing (when they seem to excell in knowledge) but d•ting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds and destitute of the truth, that take gain for godliness, ] 1 Tim. 6.4, 5. Self-knowledge will help you in all your studies, to know, Quo ordine, quo studio, quo fine unumquod { que } scire oporteat. Quo ordine;
and indeed Are but [ proud, knowing nothing (when they seem to excel in knowledge) but d•ting about questions and strifes of words, whereof comes envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds and destitute of the truth, that take gain for godliness, ] 1 Tim. 6.4, 5. Self-knowledge will help you in all your studies, to know, Quo Order, quo study, quo fine unumquod { que } Scire oporteat. Quo Order;
yet the knowledge of them is a small inconsiderable matter to thee in comparison of the knowledge of thy self. The words even of Seneca are so pungent on this subject, that I shall recite some of them to shame those professed Christians that are so much short of a heathen.
yet the knowledge of them is a small inconsiderable matter to thee in comparison of the knowledge of thy self. The words even of Senecca Are so pungent on this Subject, that I shall recite Some of them to shame those professed Christians that Are so much short of a heathen.
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[ Quid ad virtutem viam sternit syllabarum enarratio, verborum diligentia, & fabularum memoria, & versuum lex & modificatio? Quid ex his metum demit, cupiditatem fraenat? ] What furtherance to vertue is the enarration of syllables, the diligence of words, the remembring of fables,
[ Quid ad virtutem viam sternit Syllables Enarratio, verborum Diligentia, & fabularum memoria, & versuum lex & modificatio? Quid ex his metum demit, cupiditatem fraenat? ] What furtherance to virtue is the enarration of syllables, the diligence of words, the remembering of fables,
potius doceat quomodo metiar quantum homini satis sit: Docet quomodo nihil perdam ex finibus meis: at ego discere volo quomodo totum hilaris amittam. Scis rotunda metiri:
potius doceat quomodo metiar quantum Homini satis sit: Docet quomodo nihil Perdam ex finibus meis: At ego discere volo quomodo totum hilaris amittam. Scis rotunda metiri:
and what the better art thou if thou know not what is right or strait in thy own life? ] Hoc scire quid proderit, ut solicitus sim, quum Saturnus & Mars è contrario stabunt? — Illa liberalium artium consectatio molestos, intempestivos, verbosos, sibi placentes facit,
and what the better art thou if thou know not what is right or strait in thy own life? ] Hoc Scire quid proderit, ut solicitus sim, Whom Saturnus & Mars è contrario stabunt? — Illa liberalium Arts consectatio molestos, intempestivos, verbosos, sibi placentes facit,
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& ideo non discentes necessaria, quia super-vacua didicerunt ] [ What good will it do me, that I should be solicitous to know when Saturn and Mars will stand in opposition? — This diligent study of the liberal arts, doth make men troublesome, unseasonable, wordy, self-pleasing,
& ideo non discentes necessaria, quia Supervacua didicerunt ] [ What good will it do me, that I should be solicitous to know when Saturn and Mars will stand in opposition? — This diligent study of the liberal arts, does make men troublesome, unseasonable, wordy, self-pleasing,
When men understand the state and affairs of their souls, and have made sure of their everlasting happiness, they may then seasonably and wisely manage Political and Oeconomical affairs,
When men understand the state and affairs of their Souls, and have made sure of their everlasting happiness, they may then seasonably and wisely manage Political and Economical affairs,
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and his Judgement, do live in a more pernicious distraction then he that is disputing in mood and figure while his house is burning over his head, or he that is learning to fiddle or dance, when he is assaulted by an enemy, or to be tryed for his life.
and his Judgement, do live in a more pernicious distraction then he that is disputing in mood and figure while his house is burning over his head, or he that is learning to fiddle or dance, when he is assaulted by an enemy, or to be tried for his life.
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Even works of charity seem but absurd preposterous acts, in those that are not charitable to themselves. To be carefull to feed or cloath the bodies of the poor, and senseless of the nakedness & misery of your own souls, is an irrational distracted course of Mercy:
Even works of charity seem but absurd preposterous acts, in those that Are not charitable to themselves. To be careful to feed or cloth the bodies of the poor, and senseless of the nakedness & misery of your own Souls, is an irrational distracted course of Mercy:
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As if a man should be diligent to cure another of a boyl, while he minds not the plague or leprosie upon himself: or should be busie to pull a thorn out of anothers finger,
As if a man should be diligent to cure Another of a boil, while he minds not the plague or leprosy upon himself: or should be busy to pull a thorn out of another's finger,
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and senseless of a st•b thats given himself in the bowels or at the heart. To Love your self, and not your neighbour, is selfish, unsociable and uncharitable. To Love neither your neighbour nor your self, is inhumane: To Love your neighbour and not your self is preposterous, irrational, and scarcely possible.
and senseless of a st•b thats given himself in the bowels or At the heart. To Love your self, and not your neighbour, is selfish, unsociable and uncharitable. To Love neither your neighbour nor your self, is inhumane: To Love your neighbour and not your self is preposterous, irrational, and scarcely possible.
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Nor will you have due compassion on the ignorant, impenitent, ungodly, unconverted, or on the tempted, weak, disconsolate souls, till you have learned rightly to be affected with sin and misery in your selves. If men see a Magistrate punish offenders,
Nor will you have due compassion on the ignorant, impenitent, ungodly, unconverted, or on the tempted, weak, disconsolate Souls, till you have learned rightly to be affected with since and misery in your selves. If men see a Magistrate Punish offenders,
and reproofs of the other, as the acts or words of blind partiality and hypocrisie; and accoast you with a Medice cura teipsum, Physitian heal thy self:
and reproofs of the other, as the acts or words of blind partiality and hypocrisy; and accoast you with a Medice Cure teipsum, physician heal thy self:
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with a Loripidem rectus derideat, Aethiopem abbus, &c. — and a Primus jussa subi, &c. and a Qui alterum incusat probri, ipsum se intueri oportet ] First sweep before your own door.
with a Loripidem rectus derideat, Aethiopem abbus, etc. — and a Primus jussa subi, etc. and a Qui alterum incusat probri, ipsum se intueri oportet ] First sweep before your own door.
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There are two evils that Christ noteth in the reproofs of such as are unacquainted with theselves, in Math. 7.3, 4. Hypocrisie and Ʋnfitness to reprove. [ Why beholdest thou the mote that is in thy brothers eye,
There Are two evils that christ notes in the reproofs of such as Are unacquainted with theselves, in Math. 7.3, 4. Hypocrisy and Ʋnfitness to reprove. [ Why Beholdest thou the mote that is in thy Brother's eye,
and to accuse the virtue that in others is the condemner of thy vice, and to represent all as odious that is done by those that by their piety and reproofs are become odious to thy guilty and malicious soul.
and to accuse the virtue that in Others is the condemner of thy vice, and to represent all as odious that is done by those that by their piety and reproofs Are become odious to thy guilty and malicious soul.
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and of his servants? Hast thou a carnal, dead, unconverted heart? art thou a presumptuous, careless, worldly wretch? Hast thou these beams in thy own eye? and art thou fit to quarrel with others that are better then thy self, about a Ceremony or a Holy day, or a circumstance of Church-Government or Worship, or a doubtfull controverted opinion ? and to be pulling these motes out of thy Brothers eye? (Yea, rather wouldst pull out his eyes, to get out the mote:) First get an illuminated mind; and a renewed sanctified heart;
and of his Servants? Hast thou a carnal, dead, unconverted heart? art thou a presumptuous, careless, worldly wretch? Hast thou these beams in thy own eye? and art thou fit to quarrel with Others that Are better then thy self, about a Ceremony or a Holy day, or a circumstance of Church-Government or Worship, or a doubtful controverted opinion? and to be pulling these motes out of thy Brother's eye? (Yea, rather Wouldst pull out his eyes, to get out the mote:) First get an illuminated mind; and a renewed sanctified heart;
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and then come and play the Oculist with thy brother, and help to cure him of his lesser involuntary errors and infirmities. Till then the beam of thy sensuality and impiety will make thee a very incompetent Judge, of the mote of a different opinion in thy brother. Every word that thou speakest in condemnation of thy brother, for his opinion or infirmity, is a double condemnation of thy self for thy ungodly, fleshly life. And if thou wilt needs have judgement to begin at the house of God, for the failings of his sincere and faithfull servants, it may remember thee to thy terror what the end of them shall be that obey not the Gospel of God:
and then come and play the Oculist with thy brother, and help to cure him of his lesser involuntary errors and infirmities. Till then the beam of thy sensuality and impiety will make thee a very incompetent Judge, of the mote of a different opinion in thy brother. Every word that thou Speakest in condemnation of thy brother, for his opinion or infirmity, is a double condemnation of thy self for thy ungodly, fleshly life. And if thou wilt needs have judgement to begin At the house of God, for the failings of his sincere and faithful Servants, it may Remember thee to thy terror what the end of them shall be that obey not the Gospel of God:
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And if you will condemn the righteous for their lamented weaknesses, where think you the ungodly and the sinner shall appear? 1 Pet. 4.17, 18. 11. If you begin not at your selves, you can make no progress to a just and edifying knowledge of extrinsick things.
And if you will condemn the righteous for their lamented Weaknesses, where think you the ungodly and the sinner shall appear? 1 Pet. 4.17, 18. 11. If you begin not At your selves, you can make no progress to a just and edifying knowledge of extrinsic things.
[ Praecipu• & principale est speculum ad videndum Deum animus rationalis intuens scipsum (in•• Hug.) The principal glass for the beholdin• of God, is the Resonable soul beholding it self ▪
[ Praecipu• & principal est speculum ad videndum God animus rationalis intuens scipsum (in•• Hug.) The principal glass for the beholdin• of God, is the Reasonable soul beholding it self ▪
And you can know as little of the Works of Grace ▪ till self-acquaintance help you to know th• nature and danger of those diseases that Grace must cure.
And you can know as little of the Works of Grace ▪ till Self-acquaintance help you to know th• nature and danger of those diseases that Grace must cure.
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Its a lamentable fight to see a man turning over Fathers and Councils, and diligently studying words and notions, that is himself in the gall of bitterness and bond of iniquity,
Its a lamentable fight to see a man turning over Father's and Councils, and diligently studying words and notions, that is himself in the Gall of bitterness and bound of iniquity,
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nor ever laboured to know, what sins are predominant in their own hearts and lives; or Whether they stand before God in a justified or a condemned state!
nor ever laboured to know, what Sins Are predominant in their own hearts and lives; or Whither they stand before God in a justified or a condemned state!
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This sheweth how sad a thing it is for men to he ignorant of themselves. To see men run out into damnable and dangerous errors on each hand, some into the proud self-conceitedness of the Phanaticks, Enthusiasts and Libertines,
This shows how sad a thing it is for men to he ignorant of themselves. To see men run out into damnable and dangerous errors on each hand, Some into the proud Self-conceitedness of the Fanatics, Enthusiasts and Libertines,
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This also maketh us so troubled with our auditors, that when they would learn the truth that should convert and save them, are carping and quarrelling with us,
This also makes us so troubled with our Auditors, that when they would Learn the truth that should convert and save them, Are carping and quarreling with us,
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And how frowardly do they reject the wisest counsel, and cast the medicine with unthankfull indignation into the face of the Physicion? And they must tell us themselves what medicine must be given them, what doctrine,
And how frowardly do they reject the Wisest counsel, and cast the medicine with unthankful Indignation into the face of the physician? And they must tell us themselves what medicine must be given them, what Doctrine,
Yea, they that will not be directed or healed by us, will blame us if others be not healed, and hit the Minister in the teeth with the errors and faults of his unteachable hearers. Though we do our best in season and out of season,
Yea, they that will not be directed or healed by us, will blame us if Others be not healed, and hit the Minister in the teeth with the errors and Faults of his unteachable hearers. Though we do our best in season and out of season,
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and they cannot tell us what we have neglected on our part that was like to do the cure (though I confess we are too often negligent:) and though we succeed to the conversion of many others ;
and they cannot tell us what we have neglected on our part that was like to do the cure (though I confess we Are too often negligent:) and though we succeed to the conversion of many Others;
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yet must we be reproached with the disobedience of the impenitent! as if it were not grief enough to us, to have our labours frustrate, and see them obstinate in their sin and misery,
yet must we be reproached with the disobedience of the impenitent! as if it were not grief enough to us, to have our labours frustrate, and see them obstinate in their since and misery,
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but we must also be blamed or derided for our calamity! Fecerit & postquam quicquid jubet ipsa medendi Norma, nisi valeat subito { que } revixerit aeger, Murmurat insipiens vulgus, linguaq, loquaci, Et loquitur de te convitia, talia jactans, Hen mihi, quam stultum est medicorum credere nugis!
but we must also be blamed or derided for our calamity! Fecerit & Postquam quicquid jubet ipsa medendi Norma, nisi valeat subito { que } revixerit aeger, Murmurat Insipiens vulgus, linguaq, loquaci, Et loquitur de te Convent, Talia jactans, Hen mihi, quam stultum est Medicorum Believe Trifles!
12. Lastly consider but how many, how great and necessary things concerning your selves you have to know, and it will shew you how needfull it is to make this the first of your studies.
12. Lastly Consider but how many, how great and necessary things Concerning your selves you have to know, and it will show you how needful it is to make this the First of your studies.
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Whether you can bear afflictions from the hand, or for the sake of Christ, even to the forsaking of all the world for the hopes of the heavenly everlasting treasure;
Whither you can bear afflictions from the hand, or for the sake of christ, even to the forsaking of all the world for the hope's of the heavenly everlasting treasure;
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O did you but know how it concerneth you to get all these questions well resolved, you would find more matter for your studies in your selves, then in many volumes.
O did you but know how it concerns you to get all these questions well resolved, you would find more matter for your studies in your selves, then in many volumes.
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Man that is in honour and understandeth not (himself especially) is as the beasts that perish. Psal. 49.20. saith Boetius, [ Humana natura infra bestias redigitur, si se nosse desierit:
Man that is in honour and understands not (himself especially) is as the beasts that perish. Psalm 49.20. Says Boethius, [ Humana Nature infra Bestias redigitur, si se nosse desierit:
Come home you wandering self-neglecting souls; Lose not your selves in a wilderness or tumult of impertinent, vaine, distracting things; your work is neerer you;
Come home you wandering self-neglecting Souls; Loose not your selves in a Wilderness or tumult of impertinent, vain, distracting things; your work is nearer you;
when by losing your selves in this without you, you will find your selves before you are aware, in that below you. And then (as Gregory speakes) he that was stultus in culpa, a foole in sining, will be sapiens in poena, wise in suffering !
when by losing your selves in this without you, you will find your selves before you Are aware, in that below you. And then (as Gregory speaks) he that was stultus in culpa, a fool in sinning, will be sapiens in poena, wise in suffering!
[ The soule is more laudable that knowes its own infirmity, then he that without discerning this doth search after the compass of the world, the courses of the starres, the foundations of the earth,
[ The soul is more laudable that knows its own infirmity, then he that without discerning this does search After the compass of the world, the courses of the Stars, the foundations of the earth,
saith Augustine [ some men admeire the heights of mountaines, the huge waves of the sea, the great falls of the rivers, the compass of the Ocean and the circuit of the stars,
Says Augustine [ Some men admeire the heights of Mountains, the huge waves of the sea, the great falls of the Rivers, the compass of the Ocean and the circuit of the Stars,
and they passe by them themseves without admiration ] The compendium of all that thou studyest without thee, is neer thee, even within thee, thy self being the epitome of the world.
and they pass by them themseves without admiration ] The compendium of all that thou studiest without thee, is near thee, even within thee, thy self being the epitome of the world.
or eternall attractives and motives, might determine of the subject of your studies and contemplations, you would call home your lost distracted thoughts,
or Eternal attractives and motives, might determine of the Subject of your studies and contemplations, you would call home your lost distracted thoughts,
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And I observe many troubled humbled soules, especially where melancholy much prevailes, are exceeding prone to abuse this duty, by excess and by misdoing it: Though wandering minds must be called home, we must not run into the other extreame,
And I observe many troubled humbled Souls, especially where melancholy much prevails, Are exceeding prove to abuse this duty, by excess and by misdoing it: Though wandering minds must be called home, we must not run into the other extreme,
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The words of Anselme notably express the streights that Christians are here put to [ O nimis gravis angustia, si me inspicio, non tolero meipsum: si non inspicio, nescio meipsum:
The words of Anselm notably express the straights that Christians Are Here put to [ O nimis gravis angustia, si me inspicio, non tolero meipsum: si non inspicio, nescio meipsum:
and nether neglect the study of our selves, nor yet exceed in puting on our selves. To be carelesly ignorant of our selves, is to undoe our selves for ever:
and neither neglect the study of our selves, nor yet exceed in putting on our selves. To be carelessly ignorant of our selves, is to undo our selves for ever:
What time, what industrie is necessary to understand them? And should we lay out all this time about our own hearts and actions, which is but one part of our study.
What time, what industry is necessary to understand them? And should we lay out all this time about our own hearts and actions, which is but one part of our study.
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so is it a double frustration of our labour, and will make even this study of ourselves to be in vaine. 1. We cannot come by all our study to the true knowledge of our selves, unless we also study other things besides our selves. For we are Related to God, as his creatures, as his Own, as his subjects and as his dependant children, as his Redeemed, and his sanctifyed ones, (or such as should be such) And if we know not God as Creatour, Redeemer and Sanctifyer ;
so is it a double frustration of our labour, and will make even this study of ourselves to be in vain. 1. We cannot come by all our study to the true knowledge of our selves, unless we also study other things beside our selves. For we Are Related to God, as his creatures, as his Own, as his subject's and as his dependant children, as his Redeemed, and his sanctified ones, (or such as should be such) And if we know not God as Creator, Redeemer and Sanctifier;
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and know not what his creation Redemption, sanctification, his Title Gover••ment and Benefits meane, it is not possi••• that we should know our selves. Mutual •••lations must be known together, or neither 〈 ◊ 〉 be known.
and know not what his creation Redemption, sanctification, his Title Gover••ment and Benefits mean, it is not possi••• that we should know our selves. Mutual •••lations must be known together, or neither 〈 ◊ 〉 be known.
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you are therefore 〈 ◊ 〉 study and know your selves that you may advance to the knowledge of Christ and his grace, and be acquainted wich the Remedie of all that you find amiss at home :
you Are Therefore 〈 ◊ 〉 study and know your selves that you may advance to the knowledge of christ and his grace, and be acquainted which the Remedy of all that you find amiss At home:
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3. We shall never attaine to Rectitude or solid comfort and content, unless our studyes goe further then ourselves. For we are not the Rule to our selves, but crooked lines! and cannot know what is right and wrong, if we study not the Rule as well as •ur selves. And alas, we are diseased, miserable sinners. And to be alwayes looking on so sad a spectacle, can bring no peace or comfort to the mind.
3. We shall never attain to Rectitude or solid Comfort and content, unless our studies go further then ourselves. For we Are not the Rule to our selves, but crooked lines! and cannot know what is right and wrong, if we study not the Rule as well as •ur selves. And alas, we Are diseased, miserable Sinners. And to be always looking on so sad a spectacle, can bring no peace or Comfort to the mind.
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But if we would be comforted and lift up, we must look higher, to Christ and to his promises, and to everlasting life: our garden beareth no flowers or fruits that are so cordial.
But if we would be comforted and lift up, we must look higher, to christ and to his promises, and to everlasting life: our garden bears no flowers or fruits that Are so cordial.
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This much I have spoke by way of Caution, 1. That you may not think I am driving you into the extream of solitude, and confining or imprisoning you at home. 2. Because some scarce know how to avoid a fault, without running into another on the other side the way:
This much I have spoke by Way of Caution, 1. That you may not think I am driving you into the extreme of solitude, and confining or imprisoning you At home. 2. Because Some scarce know how to avoid a fault, without running into Another on the other side the Way:
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Their distemper disposeth them to be alwayes poring on themselves, and fir•• their thoughts on their sin and misery and searching into all their own miser• ages,
Their distemper Disposeth them to be always poring on themselves, and fir•• their thoughts on their since and misery and searching into all their own miser• ages,
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You cannot call off their though• from continual self-condemning, and 〈 ◊ 〉 on their own misdoings and unhappiness ▪ They have a God, a Christ, a heaven, a treasure of precious promises to meditate on 〈 ◊ 〉 and they cannot hold their thoughts to these, (unless as they aggravate their sin and sorrows,) but live as if they had nothing to think on but themselves ;
You cannot call off their though• from continual self-condemning, and 〈 ◊ 〉 on their own misdoings and unhappiness ▪ They have a God, a christ, a heaven, a treasure of precious promises to meditate on 〈 ◊ 〉 and they cannot hold their thoughts to these, (unless as they aggravate their since and sorrows,) but live as if they had nothing to think on but themselves;
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day and night even when they should labour, and when they should sleep, they are busie in a fruitless vexation of themselves ▪ These poor afflicted souls have need to be called from the excessive study of themselves.
day and night even when they should labour, and when they should sleep, they Are busy in a fruitless vexation of themselves ▪ These poor afflicted Souls have need to be called from the excessive study of themselves.
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Or like a Mower that spends most of his time in whetting. They are all 〈 ◊ 〉 preparing their tools while they should 〈 ◊ 〉 working! And putting on their 〈 ◊ 〉 and preparing their weapons, when th•• should be fighting :
Or like a Mower that spends most of his time in whetting. They Are all 〈 ◊ 〉 preparing their tools while they should 〈 ◊ 〉 working! And putting on their 〈 ◊ 〉 and preparing their weapons, when th•• should be fighting:
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And enquiring which 〈 ◊ 〉 the way, while they should be travelli•• ▪ They leave undone too much of their 〈 ◊ 〉 without doors while they confine themsel••• to that within: And that within goes on 〈 ◊ 〉 worse,
And inquiring which 〈 ◊ 〉 the Way, while they should be travelli•• ▪ They leave undone too much of their 〈 ◊ 〉 without doors while they confine themsel••• to that within: And that within Goes on 〈 ◊ 〉 Worse,
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When th•• should instruct the ignorant, exhort 〈 ◊ 〉 obstinate, confirm the weak, or co••fort the afflicted, they are complaining 〈 ◊ 〉 their own ignorance, obstinacy, weakne•• or affliction;
When th•• should instruct the ignorant, exhort 〈 ◊ 〉 obstinate, confirm the weak, or co••fort the afflicted, they Are complaining 〈 ◊ 〉 their own ignorance, obstinacy, weakne•• or affliction;
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and help not others bec•••• they feel such need of help themselves ▪ As if they were like beggars, that had no•thing to give, but must live by asking and receiving :
and help not Others bec•••• they feel such need of help themselves ▪ As if they were like beggars, that had no•thing to give, but must live by asking and receiving:
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They understand not that its 〈 ◊ 〉 of the mysteries of godliness, that teaching others doth inform themselves, and the Light which they bring in for others, will serve themselves to work by;
They understand not that its 〈 ◊ 〉 of the Mysteres of godliness, that teaching Others does inform themselves, and the Light which they bring in for Others, will serve themselves to work by;
and that reproving others doth correct themselves: and exhorting others doth prevail with themselves ▪ and perswading the obstinate wills of others ▪ doth tend to bend and resolve their 〈 ◊ 〉 & that comforting others doth tend to 〈 ◊ 〉 and raise themselves :
and that reproving Others does correct themselves: and exhorting Others does prevail with themselves ▪ and persuading the obstinate wills of Others ▪ does tend to bend and resolve their 〈 ◊ 〉 & that comforting Others does tend to 〈 ◊ 〉 and raise themselves:
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and have banished their own ••cessive doubts and fears, by frequent compassionate answering the same in others whose sincerity they have less suspected then their own.
and have banished their own ••cessive doubts and fears, by frequent compassionate answering the same in Others whose sincerity they have less suspected then their own.
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And they that are most like him, do best please him. In subordination to Christ, in whom we are accepted, we must by his spirit be made thus acceptable in our selves :
And they that Are most like him, do best please him. In subordination to christ, in whom we Are accepted, we must by his Spirit be made thus acceptable in our selves:
It is necessary therefore to our own safety, and holiness, and consolation, that we look much abroad at the necessities of others, and study our brethren, and the Church of God, as well as our selves :
It is necessary Therefore to our own safety, and holiness, and consolation, that we look much abroad At the necessities of Others, and study our brothers, and the Church of God, as well as our selves:
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That we look not every man on his own things, but every man also on the things of others, Phil. 2.4. There may be somewhat of inordinate selfishness, even about our souls :
That we look not every man on his own things, but every man also on the things of Others, Philip 2.4. There may be somewhat of inordinate selfishness, even about our Souls:
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And sinfull selfishness is alwayes a losing course. As he that will be a self-saver in point of estate, or honour, or life, taketh the ready way to lose them ( Mat. 16.15.) so he that for the saving of his soul, will confine all his care and charity to his own soul, taketh not the way indeed to save it. We keep not our selves ; We quicken not ; We comfort not ; We save not our selves;
And sinful selfishness is always a losing course. As he that will be a self-saver in point of estate, or honour, or life, Takes the ready Way to loose them (Mathew 16.15.) so he that for the Saving of his soul, will confine all his care and charity to his own soul, Takes not the Way indeed to save it. We keep not our selves; We quicken not; We Comfort not; We save not our selves;
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As the eyes of servants look to the hand of their Masters — so our eyes (in a way of duty) must wait upon the Lord our God, till he have mercy upon us, Psal. 123.1, 2. And though we grow weary of crying, and our throat be dryed,
As the eyes of Servants look to the hand of their Masters — so our eyes (in a Way of duty) must wait upon the Lord our God, till he have mercy upon us, Psalm 123.1, 2. And though we grow weary of crying, and our throat be dried,
and our eyes fail while we wait for God, (Psal. 69.3.) yet our hope is only in him, and therefore we must continue to wait upon him, Psal. 39.7. And they that wait for him shall not be ashamed, Isa. 49.23. It is not the pretended necessity of one work, that will excuse him that hath many as necessary to do:
and our eyes fail while we wait for God, (Psalm 69.3.) yet our hope is only in him, and Therefore we must continue to wait upon him, Psalm 39.7. And they that wait for him shall not be ashamed, Isaiah 49.23. It is not the pretended necessity of one work, that will excuse him that hath many as necessary to do:
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] For God is more in the creature then the face in the glass. But though all the means be united in the End, yet are they various among themselves. And therefore though we must study, know and Love nothing but God ;
] For God is more in the creature then the face in the glass. But though all the means be united in the End, yet Are they various among themselves. And Therefore though we must study, know and Love nothing but God;
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And yet if these self-studying souls, that confine almost all their thoughts unto themselves, would but seek after God in themselves, and see his grace, and benefits, it were the better:
And yet if these self-studying Souls, that confine almost all their thoughts unto themselves, would but seek After God in themselves, and see his grace, and benefits, it were the better:
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and most of their study of themselves, is to see Satan and his workings in themselves: To find as much of his image as they can, in the deformities or infirmities of their souls;
and most of their study of themselves, is to see Satan and his workings in themselves: To find as much of his image as they can, in the deformities or infirmities of their Souls;
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And indeed the observation of the sad calamity of many poor drooping afflicted souls, that are still poreing excessively on their own hearts, commanded me not to overpass this caution.
And indeed the observation of the sad calamity of many poor drooping afflicted Souls, that Are still poring excessively on their own hearts, commanded me not to overpass this caution.
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And yet when I have done it, I am afraid lest those in the contrary extream, will take encouragement to neglect themselves, by my reprehensions of those that are so unlike them.
And yet when I have done it, I am afraid lest those in the contrary extreme, will take encouragement to neglect themselves, by my reprehensions of those that Are so unlike them.
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1. That it is but a very few that are faulty in overstudying themselves, in comparison of the many thousands that err on the other hand in the careless neglecting of themselves. 2. And that it is symptomatically and effectively far more dangerous, to study your selves too little, then too much. Though it be a fault here to exceed, yet it is for the most part a sign of an honest heart to be much at home, and a sign of an Hypocrite to be little at home and much abroad. Sincerity maketh men censurers of themselves. For it maketh them more impartial, and willing to know the truth of their condition:
1. That it is but a very few that Are faulty in overstudying themselves, in comparison of the many thousands that err on the other hand in the careless neglecting of themselves. 2. And that it is symptomatically and effectively Far more dangerous, to study your selves too little, then too much. Though it be a fault Here to exceed, yet it is for the most part a Signen of an honest heart to be much At home, and a Signen of an Hypocrite to be little At home and much abroad. Sincerity makes men censurers of themselves. For it makes them more impartial, and willing to know the truth of their condition:
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yea by believing the promises of the Devil, and calling this a Faith in Christ: They are awakened from that sleep in which they dreamed that winking would save them from the stroke of Justice, and that a strong conceit that they shall not be damned, will deliver them from damnation;
yea by believing the promises of the devil, and calling this a Faith in christ: They Are awakened from that sleep in which they dreamed that winking would save them from the stroke of justice, and that a strong conceit that they shall not be damned, will deliver them from damnation;
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And he hath in him some measure of the heavenly illumination, which maketh him a child of light, and disposeth him to love the light, and therefore cometh to it that his deeds may be made manifest, Joh. 3.21. Hypocrites are quick-sighted in discovering infirmities of others ;
And he hath in him Some measure of the heavenly illumination, which makes him a child of Light, and Disposeth him to love the Light, and Therefore comes to it that his Deeds may be made manifest, John 3.21. Hypocrites Are quick-sighted in discovering infirmities of Others;
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and when he dare hear his conscience speak. I have ever observed it in the most sincere-hearted Christians, that their eye is more upon their own hearts and lives, than •pon others :
and when he Dare hear his conscience speak. I have ever observed it in the most sincere-hearted Christians, that their eye is more upon their own hearts and lives, than •pon Others:
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and I have still observed •he most unsound professors to be least cen•orious and regardfull of themselves, and •ardly drawn to converse at home, and to •ass an impartial judgement on themselves.
and I have still observed •he most unsound professors to be least cen•orious and regardful of themselves, and •ardly drawn to converse At home, and to •ass an impartial judgement on themselves.
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And hence it is that upright self-obs•••ving souls are so full in prayer, and 〈 ◊ 〉 to pour out their hearts so enlargedly •••fore the Lord, in confessing their sins, 〈 ◊ 〉 petitioning for grace,
And hence it is that upright self-obs•••ving Souls Are so full in prayer, and 〈 ◊ 〉 to pour out their hearts so enlargedly •••fore the Lord, in confessing their Sins, 〈 ◊ 〉 petitioning for grace,
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And I doubt no• but natural impediments, and want of use, an• of right education, may cause many to 〈 ◊ 〉 •onvenient expressions, that have true de••res. But the question is, from whence it ••mes to pass, that so great a number of •hose that are most carefull and diligent •or their souls, are so full in holy conference ••d prayer, when very few others that ex••ll them in learning and natural parts, •ave any such ability? And doubtless the •hief reason is, that the care and study of •hese Christians, hath been most about their •piritual estate;
And I doubt no• but natural impediments, and want of use, an• of right education, may cause many to 〈 ◊ 〉 •onvenient expressions, that have true de••res. But the question is, from whence it ••mes to pass, that so great a number of •hose that Are most careful and diligent •or their Souls, Are so full in holy conference ••d prayer, when very few Others that ex••ll them in learning and natural parts, •ave any such ability? And doubtless the •hief reason is, that the care and study of •hese Christians, hath been most about their •piritual estate;
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but that they highlyest esteem, •nd most seriously regard the matters that concern their salvation, which are the sub•ect. I doubt not but God bestoweth his gifts upon men in the use of means, and that it is partly use that maketh men able and ready in these services of God:
but that they highliest esteem, •nd most seriously regard the matters that concern their salvation, which Are the sub•ect. I doubt not but God bestoweth his Gifts upon men in the use of means, and that it is partly use that makes men able and ready in these services of God:
but that's no rule for our judgeing of the intentions of the generality, or of any that are sincere. As a man that hath lived in the East or West Indies, is 〈 ◊ 〉 to discourse of the places and people which he hath seen,
but that's no Rule for our judging of the intentions of the generality, or of any that Are sincere. As a man that hath lived in the East or West Indies, is 〈 ◊ 〉 to discourse of the places and people which he hath seen,
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and from his particular observation and experience, to frame his prayers and spiritual conference ; and an hypocri•• from Reading and common observation, may do something affectedly that's like it:
and from his particular observation and experience, to frame his Prayers and spiritual conference; and an hypocri•• from Reading and Common observation, may do something affectedly that's like it:
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but careless self-neglecting worldlings are usually dumb about such matters, and hear you as they do men of another Countrey, that talk in a language which they do not understand,
but careless self-neglecting worldlings Are usually dumb about such matters, and hear you as they do men of Another Country, that talk in a language which they do not understand,
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But if any of you will needs think more basely and maliciously, of the cause of holy prayer and conference in believers, let us leave them for the present (to the Justification of him that gave them the spirit of supplication which you reproach,) and let us only enquire what is the Reason that men that can discourse as hansomely as others, about worldly matters, have nothing to say (beyond a few cold affected words, which they have learnt by rote) either to God or man, about the matters of the soul, the methods of the spirit, the workings of a truly penitent heart,
But if any of you will needs think more basely and maliciously, of the cause of holy prayer and conference in believers, let us leave them for the present (to the Justification of him that gave them the Spirit of supplication which you reproach,) and let us only inquire what is the Reason that men that can discourse as handsomely as Others, about worldly matters, have nothing to say (beyond a few cold affected words, which they have learned by rote) either to God or man, about the matters of the soul, the methods of the Spirit, the workings of a truly penitent heart,
Why are you dumb when you should speak this language, and frequently and delightfully speak it? Is it because your Reason is lower then those mens that do speak it, whom you despise? and that you are naturally near kin to ideots? No;
Why Are you dumb when you should speak this language, and frequently and delightfully speak it? Is it Because your Reason is lower then those men's that do speak it, whom you despise? and that you Are naturally near kin to Idiots? No;
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You are more wordy about these little things, then the Preachers themselves that you count most •edious are about the greatest. You are •uch longer discoursing of your delusory •oyes, then the Lovers of God, whose souls •ong after him, are in those Prayers, which trouble you with their length: Many a time have I been forced to hear your dreaming incoherent dotage:
You Are more wordy about these little things, then the Preachers themselves that you count most •edious Are about the greatest. You Are •uch longer discoursing of your delusory •oyes, then the Lovers of God, whose Souls •ong After him, Are in those Prayers, which trouble you with their length: Many a time have I been forced to hear your dreaming incoherent dotage:
I had almost said, the•• chaff, or straw or dirt. One may he•• you from morning to night, from day to day, discoursing in variety of company, on various subjects, with freedom and plausible ingenuity;
I had almost said, the•• chaff, or straw or dirt. One may he•• you from morning to night, from day to day, discoursing in variety of company, on various subject's, with freedom and plausible ingenuity;
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There's little higher then visible materials, (that I say not, then the dunghil or your shadows, ) then meat and drink, and play and complement, then houses, or lands, or domineering affections o• actions, in many hours or days discourse.
There's little higher then visible materials, (that I say not, then the dunghill or your shadows,) then meat and drink, and play and compliment, then houses, or Lands, or domineering affections o• actions, in many hours or days discourse.
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If you repent not of your discourses •nd imployments more then they, and do not one day call your selves far worse fools then •hem, then let me be stigmatized with the most contumelious brand of folly.
If you Repent not of your discourses •nd employments more then they, and do not one day call your selves Far Worse Fools then •hem, then let me be stigmatized with the most contumelious brand of folly.
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And sure it is not for want of an inge•nous education: As you would take it ill to be thought below them in natural endowments, so much more in those acquisitions and furniture of the mind, which comes by breeding and due culture of your Naturals.
And sure it is not for want of an inge•nous education: As you would take it ill to be Thought below them in natural endowments, so much more in those acquisitions and furniture of the mind, which comes by breeding and due culture of your Naturals.
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You would disdain in these to be compared with many poor rusticks and mechanicks, that are almost as fluent in speaking of the great things of immortality, as you are in talking of your transient occurrences, your sublunary felicities, and the provisions of your Appetites and your Skins. What then can be the cause of this dumb disease, but that you are unacquainted with your selves ? and as you have not a New-birth, and a Divine Nature, and the Spirit of Christ, to be either the spring and principle or the Matter of your discourse;
You would disdain in these to be compared with many poor rustics and mechanics, that Are almost as fluent in speaking of the great things of immortality, as you Are in talking of your Transient occurrences, your sublunary felicities, and the provisions of your Appetites and your Skins. What then can be the cause of this dumb disease, but that you Are unacquainted with your selves? and as you have not a New birth, and a Divine Nature, and the Spirit of christ, to be either the spring and principle or the Matter of your discourse;
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so you have not the due knowledge of your sin and misery, which should teach you the language of serious Penitents, before you have the language of justified Believers.
so you have not the due knowledge of your sin and misery, which should teach you the language of serious Penitents, before you have the language of justified Believers.
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as sensibly as they, would not you have used to Pray to him and speak of him as well as they? If you had known and considered your sin, and wants, and miseries, or dangers, as well as they, would you not have been used to beg mercy, pardon and relief,
as sensibly as they, would not you have used to Pray to him and speak of him as well as they? If you had known and considered your since, and Wants, and misery's, or dangers, as well as they, would you not have been used to beg mercy, pardon and relief,
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and to complain of your distress as much as they? If you did as highly value the matters of Eternal consequence as they do, and laid them to heart as seriously as they, would not your minds and hearts have appeared in your speeches, and made you use your selves to prayer and holy conference as well as others ?
and to complain of your distress as much as they? If you did as highly valve the matters of Eternal consequence as they do, and laid them to heart as seriously as they, would not your minds and hearts have appeared in your Speeches, and made you use your selves to prayer and holy conference as well as Others?
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and of those that are so lately converted, that they have not had time to learne and use themselves to a holy language: But what's this to them that are of as good naturall parts and free elocution as other men,
and of those that Are so lately converted, that they have not had time to Learn and use themselves to a holy language: But what's this to them that Are of as good natural parts and free elocution as other men,
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2. And as to the point of Prudence which is pleaded for this silence, it is so much against Nature, and so much against the word of God, that there is no roome at all for this pretence,
2. And as to the point of Prudence which is pleaded for this silence, it is so much against Nature, and so much against the word of God, that there is no room At all for this pretence,
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Do you keep silent ordinarily the matters which you highliest esteem ? which you oftenest think of ? which you take your life and happiness to consist in? and which you are deeplyest affected with, and prefere before all other matters of the world? What a shamefull pretence is it,
Do you keep silent ordinarily the matters which you highliest esteem? which you oftenest think of? which you take your life and happiness to consist in? and which you Are deeplyest affected with, and prefere before all other matters of the world? What a shameful pretence is it,
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for those that are dumb to Prayer and holy conference, for want of any due sense of their condition, or Love to God, which should open their lips, to take on them it is for want of tongues or because their Prudence directeth them to silence? When they hold not their tongues about those matters, which they must confess are ten thousand fold less regardable ;
for those that Are dumb to Prayer and holy conference, for want of any due sense of their condition, or Love to God, which should open their lips, to take on them it is for want of tongues or Because their Prudence directeth them to silence? When they hold not their tongues about those matters, which they must confess Are ten thousand fold less regardable;
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And if a man should here tell them, that the Heart is not to be opened or exercised by the tongue, they would thinke he knew not the naturall use of Heart or Tongue :
And if a man should Here tell them, that the Heart is not to be opened or exercised by the tongue, they would think he knew not the natural use of Heart or Tongue:
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Let the word of God be judge whether a Holy experienced Heart should hide itself and not appeare in Prayer and holy conference by the tongue. 1 Thess. 5.17. Pray continually: Luk. 18.1. Christ spake a parable to this end, that men ought allwayes to pray and not waxe faint. Phil. 4.6. Be carefull for nothing: but in every thing by Prayer, and supplication with thanksgiving let your requests be made known unto God.
Let the word of God be judge whither a Holy experienced Heart should hide itself and not appear in Prayer and holy conference by the tongue. 1 Thess 5.17. Pray continually: Luk. 18.1. christ spoke a parable to this end, that men ought always to pray and not wax faint. Philip 4.6. Be careful for nothing: but in every thing by Prayer, and supplication with thanksgiving let your requests be made known unto God.
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In case of dearth, Pestilence, blasting, mildew, locusts, caterpilers, enemies, sicknesses or sores, [ Then what prayer or supplication soever shall be made of any man,
In case of dearth, Pestilence, blasting, mildew, Locusts, caterpilers, enemies, Sicknesses or sores, [ Then what prayer or supplication soever shall be made of any man,
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and shall spread forth his hands in this house, then heare thou from Heaven, &c. ] I am not speaking of the Prescribed Prayers of the Church, nor denying the lawfullness of such in private.
and shall spread forth his hands in this house, then hear thou from Heaven, etc. ] I am not speaking of the Prescribed Prayers of the Church, nor denying the lawfulness of such in private.
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But if you have no words but what you say by rote, and pray not from the knowledge of your own particular sore and griefe, it is because you are too much unacquainted with yourselves, and strangers to those Hearts where the greatest of your sores and griefes are lodged.
But if you have no words but what you say by rote, and pray not from the knowledge of your own particular soar and grief, it is Because you Are too much unacquainted with yourselves, and Strangers to those Hearts where the greatest of your sores and griefs Are lodged.
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as good stewards of the manifold grace of God ] If any man speak, let him speak as the oracles of God. Eph 4.29. [ Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers ] Heb. 3.13. [ exhort one another daily while it is called To day, lest any of you be hardened through the deceitfullnes of sin.
as good Stewards of the manifold grace of God ] If any man speak, let him speak as the oracles of God. Ephesians 4.29. [ Let no corrupt communication proceed out of your Mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers ] Hebrew 3.13. [ exhort one Another daily while it is called To day, lest any of you be hardened through the Deceitfulness of since.
The Law of his God is in his heart &c ] Psal. 71.8. Let my mouth be filled with thy Praise and with thy honour all the day. Pro. 10.11. The mouth of a Righteous man is a Well of life ] 21. The lips of the Righteous feed many ] And Christ himself decideth it expresly, Math. 12.34.35. [ Out of the abundance of the Heart the mouth speaketh:
The Law of his God is in his heart etc. ] Psalm 71.8. Let my Mouth be filled with thy Praise and with thy honour all the day. Pro 10.11. The Mouth of a Righteous man is a Well of life ] 21. The lips of the Righteous feed many ] And christ himself decideth it expressly, Math. 12.34.35. [ Out of the abundance of the Heart the Mouth speaks:
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and had rather talk of fleshly pleasures, to pretend that yet his Heart is Good, and that God will excuse him for not expressing it, and that it is his Prudence, and his freedome from Hypocrisie, that maketh his tongue to be so much unacquainted with the goodness of his Heart, this is but to play the Hypocrite to prove that he is no Hypocrite :
and had rather talk of fleshly pleasures, to pretend that yet his Heart is Good, and that God will excuse him for not expressing it, and that it is his Prudence, and his freedom from Hypocrisy, that makes his tongue to be so much unacquainted with the Goodness of his Heart, this is but to play the Hypocrite to prove that he is no Hypocrite:
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and to cover his Ignorance in the matters of his Salvation, with the expression of his Ignorance of the very nature and use of Heart and Tongue, and to cast by the Lawes of God,
and to cover his Ignorance in the matters of his Salvation, with the expression of his Ignorance of the very nature and use of Heart and Tongue, and to cast by the Laws of God,
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and his owne duty, and cover this impiety with the name of Prudence. If Heart and Tongue be not used for God, what do you either with a Heart or Tongue ?
and his own duty, and cover this impiety with the name of Prudence. If Heart and Tongue be not used for God, what do you either with a Heart or Tongue?
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The case is plaine, to men that can see that it is your strangness to your selves, that is the cause that you have little to say against yourselves, when you should confess your sins to God;
The case is plain, to men that can see that it is your strangeness to your selves, that is the cause that you have little to say against yourselves, when you should confess your Sins to God;
But that you see not that this is the Cause of your Dumbness, who see so little of your owne corruptions, is no wonder while you are so strange at home. Had you but so much knowledge of yourselves as to see that it is the strangeness to your selves that maketh you so prayerless and mute, and so much sense as to complaine of your darkness,
But that you see not that this is the Cause of your Dumbness, who see so little of your own corruptions, is no wonder while you Are so strange At home. Had you but so much knowledge of yourselves as to see that it is the strangeness to your selves that makes you so prayerless and mute, and so much sense as to complain of your darkness,
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But when you neither know yourselves, nor know that you do not know yourselves, your Ignorance and Pride are like to cherish your Presumption and impiety, till the Light of grace, or the fire of Hell have taught you better to know your selves.
But when you neither know yourselves, nor know that you do not know yourselves, your Ignorance and Pride Are like to cherish your Presumption and impiety, till the Light of grace, or the fire of Hell have taught you better to know your selves.
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It is because they know more of their sinfulness, and take more notice of their inward corruptions and outward failings, then presumptuous sinners do of theirs.
It is Because they know more of their sinfulness, and take more notice of their inward corruptions and outward failings, then presumptuous Sinners do of theirs.
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Before they are converted, they usually presume, as being ignorant of their sin and misery: In the infancy of grace they know these, but yet languish for want of more knoledge of Christ and mercy. But he that knoweth fully both himself and Christ, both misery and mercy, is humbled and comforted, Cast downe and exalted. As a man that never saw the sea, is not afraid of it;
Before they Are converted, they usually presume, as being ignorant of their sin and misery: In the infancy of grace they know these, but yet languish for want of more knowledge of christ and mercy. But he that Knoweth Fully both himself and christ, both misery and mercy, is humbled and comforted, Cast down and exalted. As a man that never saw the sea, is not afraid of it;
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and doubteth of ever coming safe to harbour, is the fearfull person: he that is tossed but hath good hopes of a safe arrivall, hath feares that are abated or overcome with hope:
and doubteth of ever coming safe to harbour, is the fearful person: he that is tossed but hath good hope's of a safe arrival, hath fears that Are abated or overcome with hope:
the third is like the damned that are past remedie: the fourth is like the humbled doubting Christian, that seeth the danger, but doth too much question or forget the helpes ;
the third is like the damned that Are passed remedy: the fourth is like the humbled doubting Christian, that sees the danger, but does too much question or forget the helps;
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the fifth is like the Christian of a stronger faith, that sees the danger, but withall seeth his help and safety: the sixth is like the glorifyed saints, that are past the danger.
the fifth is like the Christian of a Stronger faith, that sees the danger, but withal sees his help and safety: the sixth is like the glorified Saints, that Are passed the danger.
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These two Remarkes, with the foregoing Caution, having interposed (some what out of place) I now returne to prosecute my Exhortation, that no matters may seem so sweet,
These two Remarks, with the foregoing Caution, having interposed (Some what out of place) I now return to prosecute my Exhortation, that no matters may seem so sweet,
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And is this a matter for a man of Reason to be quietly and contentedly ignorant of? It is a business of such unspeakable concernment, to know whether you must be everlastingly in Heaven or Hell, that no man can spare his cost or paines about it, without betraying and disgracing his understanding:
And is this a matter for a man of Reason to be quietly and contentedly ignorant of? It is a business of such unspeakable concernment, to know whither you must be everlastingly in Heaven or Hell, that no man can spare his cost or pains about it, without betraying and disgracing his understanding:
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And I think there is not the proudest of you but would be taken downe, nor the most sluggish or dead-hearted but would be awakened, if you knew that you must goe to endless misery, and that your dying houre would be your enterance into Hell.
And I think there is not the proudest of you but would be taken down, nor the most sluggish or deadhearted but would be awakened, if you knew that you must go to endless misery, and that your dying hour would be your Entrance into Hell.
how unsuitable is it to the principle of self love and self preservation? and how much unbeseemi•• the Rational Nature, to have no 〈 ◊ 〉 or care, when you looke before you,
how unsuitable is it to the principle of self love and self preservation? and how much unbeseemi•• the Rational Nature, to have no 〈 ◊ 〉 or care, when you look before you,
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unto the unquenchable fire and the utter darkness where, as the Heathen Poet speakes, Nec mortis poenas mors altera finiet huju• ▪ Horaque erit tantis ultima nulla malis.
unto the unquenchable fire and the utter darkness where, as the Heathen Poet speaks, Nec mortis poenas mors altera finiet huju• ▪ Horaque erit tantis ultima nulla malis.
and whether you are under the promise or the threatening; know yourselves, and you may know whether you are Justifyed o• Condemned allready, and whether you are the Heires of Heaven or Hell. Surely he that comforteth his servants with the Promise of Glory to all that Believe and are new creatures, and sanctifyed by his spirit, did suppose that we may know whether we Believe and are renewed and sanctifyed or not :
and whither you Are under the promise or the threatening; know yourselves, and you may know whither you Are Justified o• Condemned already, and whither you Are the Heirs of Heaven or Hell. Surely he that comforts his Servants with the Promise of Glory to all that Believe and Are new creatures, and sanctified by his Spirit, did suppose that we may know whither we Believe and Are renewed and sanctified or not:
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Or els What comfort can it be to us? If blinded Infidels, have no meanes to quiet •hemselves but their unbeliefe, and a con•eit that there is no such Life of misery, •hey have the most pittifull O piate to ease •hem in the world:
Or Else What Comfort can it be to us? If blinded Infidels, have no means to quiet •hemselves but their unbelief, and a con•eit that there is no such Life of misery, •hey have the most pitiful Oh piate to ease •hem in the world:
and may as well think •o become immortall, by a confident con•eit that they shall never die. If they befoole •hemselves with the ordinary Questions [ where is Hell: and what kind of fire is it ? &c ] I answer them with Augustine [ Melius •st dubitare de occultis, quam litigare de •••certis:
and may as well think •o become immortal, by a confident con•eit that they shall never die. If they befool •hemselves with the ordinary Questions [ where is Hell: and what kind of fire is it? etc. ] I answer them with Augustine [ Better •st dubitare de occultis, quam litigare de •••certis:
sed quomodo intelligenda illa flamma in inferno, ille sinus Abrahae, illa divitis lingua, ille digitus pauperis, illa sitis tormenti, illa stilla refrigerii, vix fortasse à mansuetè quarentibus, contentiose antem sectantibus nunquam invenitur ] that is, [ It is better to be in doubt about things that are hidden from us,
sed quomodo intelligenda illa Flamma in inferno, Isle sinus Abraham, illa divitis lingua, Isle Digitus pauperis, illa sitis Torments, illa Stilla refrigerii, vix Fortasse à mansuetè quarentibus, contentiose antem sectantibus Never Invenitur ] that is, [ It is better to be in doubt about things that Are hidden from us,
But how to understand that flame in Hell, that bosome of Abraham, that tongue of the Rich man, that finger of the poore man, that thirst of torment, that drop for cooling or refreshment, perhaps will hardly be found by the most humble enquirers, but never by contentious strivers.
But how to understand that flame in Hell, that bosom of Abraham, that tongue of the Rich man, that finger of the poor man, that thirst of torment, that drop for cooling or refreshment, perhaps will hardly be found by the most humble enquirers, but never by contentious strivers.
If the Spirits illumination do not convince and undeceive you, Death will undoubtedly do it at the furthest. Thousands and Millions know their sin and misery now when it is too late, that would not know it when the remedy was at hand;
If the Spirits illumination do not convince and undeceive you, Death will undoubtedly do it At the furthest. Thousands and Millions know their since and misery now when it is too late, that would not know it when the remedy was At hand;
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your Bodyes are your dungeon: But when Death brings you out into the open Light, you will see what we could never make you see. O how glad would a faithfull minister of Christ be,
your Bodies Are your dungeon: But when Death brings you out into the open Light, you will see what we could never make you see. Oh how glad would a faithful minister of christ be,
if by any information he could now give you halfe the Light that you shall then have, and now make you know at the Heart with the feeling of Repentance, that which you must else quickly know,
if by any information he could now give you half the Light that you shall then have, and now make you know At the Heart with the feeling of Repentance, that which you must Else quickly know,
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sirs, I hope you think not that I speak meere fancies to you, or any think that is questionable and uncertaine: you can not say so without denying your selves to be Christians;
Sirs, I hope you think not that I speak mere fancies to you, or any think that is questionable and uncertain: you can not say so without denying your selves to be Christians;
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no nor without contradicting the light of Nature, and debasing your soules below the Heathen who believe an immortality of soules in a different state of Joy or mtsery in the Life to come: And if you are once below Heathens, what are you better then Bruit beasts? Better in your naturall faculties and powers, as being not made Bruites by your Creatour :
no nor without contradicting the Light of Nature, and debasing your Souls below the Heathen who believe an immortality of Souls in a different state of Joy or mtsery in the Life to come: And if you Are once below heathens, what Are you better then Bruit beasts? Better in your natural faculties and Powers, as being not made Bruits by your Creator:
But worse as to the use of them, and the consequents to yourselves, because you are voluntary self-abusing Bruites. But to live here as a Bruit, will not make you die and be hereafter as a Bruit:
But Worse as to the use of them, and the consequents to yourselves, Because you Are voluntary self-abusing Bruits. But to live Here as a Bruit, will not make you die and be hereafter as a Bruit:
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if they never read a Book, can tell you that it is no controversie whether you must goe hence. And Faith and Reason can both assure you, that your soules lie not downe with your Bodies in the dust,
if they never read a Book, can tell you that it is no controversy whither you must go hence. And Faith and Reason can both assure you, that your Souls lie not down with your Bodies in the dust,
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no more then the spirits when the glass is broken that held them, or then your Bodies are annihilated when you put off your clothes, or rise out of your beds:
no more then the spirits when the glass is broken that held them, or then your Bodies Are annihilated when you put off your clothes, or rise out of your Beds:
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or the infant that is by nature cast out of the wombe: nor no more then the Angels that appeared to the Apostles or others, were annihilated when they disappeared: Or (if I must speak more suitably to the ungodly) no more then the Devil that some time appeareth in a bodily shape is annihilated when that appearance vanisheth. As I suppose there is never a person in all this populous city that was here but seven-score years agoe;
or the infant that is by nature cast out of the womb: nor no more then the Angels that appeared to the Apostles or Others, were annihilated when they disappeared: Or (if I must speak more suitably to the ungodly) no more then the devil that Some time appears in a bodily shape is annihilated when that appearance Vanishes. As I suppose there is never a person in all this populous City that was Here but sevenscore Years ago;
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O Sirs, that world is a world of Light. To the damned soules it is called Outer darkness, because they have none of the Light of Glory or of Comfort: But they shall have the Light of a self-accusing, self-tormenting Conscience that is gone out of the darknes of self-ignorance and self-deceit, and is fully cured of its slumber and insensibility.
Oh Sirs, that world is a world of Light. To the damned Souls it is called Outer darkness, Because they have none of the Light of Glory or of Comfort: But they shall have the Light of a self-accusing, self-tormenting Conscience that is gone out of the darkness of self-ignorance and selfdeceit, and is Fully cured of its slumber and insensibility.
Doth a ceremonious Pharisee thank God for the sincerity and Holynes which he never had? He will shortly be taught better to know the nature of Holyness and sincerity, and that God Justifyeth not all that Justifie themselves.
Does a ceremonious Pharisee thank God for the sincerity and Holiness which he never had? He will shortly be taught better to know the nature of Holiness and sincerity, and that God Justifieth not all that Justify themselves.
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Doth the name of a christian, and the heartless use of outward ordinances, and that good esteeme of others, now goe for Godlyness and saving grace? The Autumne is at hand,
Does the name of a christian, and the heartless use of outward ordinances, and that good esteem of Others, now go for Godliness and Saving grace? The Autumn is At hand,
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Do you take it now for true Religion to be hot for lust, and pride, and gain, and cold for God and you Salvation ? and to obey God so far as will stand with your outward prosperity, and as the flesh, or your other Masters will give leave? This is an Opinion that never accompanied any man beyond the grave.
Do you take it now for true Religion to be hight for lust, and pride, and gain, and cold for God and you Salvation? and to obey God so Far as will stand with your outward Prosperity, and as the Flesh, or your other Masters will give leave? This is an Opinion that never accompanied any man beyond the grave.
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Do you think to be saved by all that devotion, which gives God but the leavings of the flesh and world, and by a Religion that gives him but the outer rooms (when pleasure and gain are next your hearts ) and that makes him but an underling to your Covetousness and Ambition ? Think so if you can, when you are gone hence.
Do you think to be saved by all that devotion, which gives God but the leavings of the Flesh and world, and by a Religion that gives him but the outer rooms (when pleasure and gain Are next your hearts) and that makes him but an underling to your Covetousness and Ambition? Think so if you can, when you Are gone hence.
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Cannot the Preacher now make the ungodly to know that they are ungodly, the unsanctified to know they are but carnal, and the Pharisee to know that his Religion is Vain? Death can convince the awakened soul of all this in a moment.
Cannot the Preacher now make the ungodly to know that they Are ungodly, the unsanctified to know they Are but carnal, and the Pharisee to know that his Religion is Vain? Death can convince the awakened soul of all this in a moment.
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and its like that some on both sides are mistaken: and the quiet of one, and the disquiet of another, may arise for want of the knowledge of your selves :
and its like that Some on both sides Are mistaken: and the quiet of one, and the disquiet of Another, may arise for want of the knowledge of your selves:
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nor Loving and seeking and serving God with all the heart and soul and might, is not there taken for unnecessary preciseness. Holiness is not there called humour or Hypocrisie :
nor Loving and seeking and serving God with all the heart and soul and might, is not there taken for unnecessary preciseness. Holiness is not there called humour or Hypocrisy:
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And he will make you then to judge of your selves as he hath judged you. Though Wisdom now be Justified but of her children, it shall then be Justified by all :
And he will make you then to judge of your selves as he hath judged you. Though Wisdom now be Justified but of her children, it shall then be Justified by all:
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O therefore beloved Hearers, seeing you are all going into an unresistibly convincing Light, and are almost in that world where all must fully know themselves :
Oh Therefore Beloved Hearers, seeing you Are all going into an unresistibly convincing Light, and Are almost in that world where all must Fully know themselves:
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Seeing nothing is covered that shall not be revealed, nor hid that shall not be made known (Mat. 10.26.) and no unsanctified Hypocrite doth flatter himself into such high presumption,
Seeing nothing is covered that shall not be revealed, nor hid that shall not be made known (Mathew 10.26.) and not unsanctified Hypocrite does flatter himself into such high presumption,
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Be ashamed that a wanton sot, that knoweth nothing better then flesh to adorn and to be carefull of, should bestow more hours in looking into the Glass, then you bestow to look into Gods Word and your own Hearts ;
Be ashamed that a wanton sot, that Knoweth nothing better then Flesh to adorn and to be careful of, should bestow more hours in looking into the Glass, then you bestow to look into God's Word and your own Hearts;
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You would not then think your selves so solitary as to be destitute of company and employment, while you have so much to do at home, and one in your bosome that you have so much business with.
You would not then think your selves so solitary as to be destitute of company and employment, while you have so much to do At home, and one in your bosom that you have so much business with.
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or you must return to it home again, when you have gone yout furthest, and done you worst. You have taken Conscience for better and for worse. There is no expectation of a divorce: no not by Death: It will follow you to Eternity. And therefore O be not strange to Conscience, that will be your Comforter or Tormenter at the hour of death ;
or you must return to it home again, when you have gone yout furthest, and done you worst. You have taken Conscience for better and for Worse. There is no expectation of a divorce: no not by Death: It will follow you to Eternity. And Therefore O be not strange to Conscience, that will be your Comforter or Tormenter At the hour of death;
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do you want company and business to pass away your time? Are you fain to go to Cards or Dice to waste this treasure, which is more precious then your money? Do you go to an Ale-house, a Play-house, or other such Pest house to seek for company and pastime: (I say not, to Bedlam ;
do you want company and business to pass away your time? are you fain to go to Cards or Dice to waste this treasure, which is more precious then your money? Do you go to an Alehouse, a Playhouse, or other such Pest house to seek for company and pastime: (I say not, to Bedlam;
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for thats as much more honourable then your sinfull society, as the place that cureth or restraineth the mad, is better then that which makes them mad.) Do you forget what company and business you have at home. As you love your peace and happiness, instead of conversing with vain, lascivious,
for thats as much more honourable then your sinful society, as the place that cureth or restraineth the mad, is better then that which makes them mad.) Do you forget what company and business you have At home. As you love your peace and happiness, instead of conversing with vain, lascivious,
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Be not offended to give Conscience a sober faithfull answer, if it ask you, What you have done with all your Time? and how you have lived in the world? and how you have obeyed the calls of grace ? and how you have entertained Christ into your hearts ? and whether you have obeyed him or his enemy ? and whether you have been led by the spirit or the flesh ? and what forwardness the work of your salvation is in,
Be not offended to give Conscience a Sobrium faithful answer, if it ask you, What you have done with all your Time? and how you have lived in the world? and how you have obeyed the calls of grace? and how you have entertained christ into your hearts? and whither you have obeyed him or his enemy? and whither you have been led by the Spirit or the Flesh? and what forwardness the work of your salvation is in,
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for which you came into the world? and what assurance you have of your Justification and Salvation? and what readiness to die? Think it not presumption in Conscience thus to examine you:
for which you Come into the world? and what assurance you have of your Justification and Salvation? and what readiness to die? Think it not presumption in Conscience thus to examine you:
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Though you have perhaps unthankfully disdained to be thus examined by your Pastors, your external Guides, whose office it is to help you, and watch for your souls;
Though you have perhaps unthankfully disdained to be thus examined by your Pastors, your external Guides, whose office it is to help you, and watch for your Souls;
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yet do not disdain to be accountable to your selves. Accountable you must be ere long to God: And that friend that would help you to make ready such accounts, on which so great a weight dependeth, me thinks should be welcomed with a thousand thanks.
yet do not disdain to be accountable to your selves. Accountable you must be ere long to God: And that friend that would help you to make ready such accounts, on which so great a weight dependeth, me thinks should be welcomed with a thousand thanks.
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and should be more gratefull to you then the laughter of fools, which is like the crackling of thorns in the fire, (Eccles. 7.6.) Thy own home though it be a house of mourning, is better for thee then such a sinfull house of mirth. Hear but what Conscience hath to say to you. No one will speak with you, that hath words to speak, which nearlyer concern you.
and should be more grateful to you then the laughter of Fools, which is like the crackling of thorns in the fire, (Eccles. 7.6.) Thy own home though it be a house of mourning, is better for thee then such a sinful house of mirth. Hear but what Conscience hath to say to you. No one will speak with you, that hath words to speak, which nearlyer concern you.
and what thoughts you will have of your sins and duties, of the world and God, of yielding or overcoming at the last. Is there no sense in this discourse? Thou art dead and senseless if thou think so.
and what thoughts you will have of your Sins and duties, of the world and God, of yielding or overcoming At the last. Is there no sense in this discourse? Thou art dead and senseless if thou think so.
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When you have done with Conscience, converse with others that your business lieth with, and go abroad when its for your Masters work: but go not upon idle errands:
When you have done with Conscience, converse with Others that your business lies with, and go abroad when its for your Masters work: but go not upon idle errands:
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and unseasonable for so many things and so great, as self-betrayers use to put off untill then, which need a longer time for due consideration and dispatch.
and unseasonable for so many things and so great, as self-betrayers use to put off until then, which need a longer time for due consideration and dispatch.
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3. And I beseech you consider, with what amazing horror it must needs surprise you, to find ox a sudden and unexpe••edly when you die, that all is worse with •ou then you imagined or would believe? After a whole life of confident presumpti•n, to be suddenly convinced by so dread•ull an experience, of your so long and wilfull a mistake!
3. And I beseech you Consider, with what amazing horror it must needs surprise you, to find ox a sudden and unexpe••edly when you die, that all is Worse with •ou then you imagined or would believe? After a Whole life of confident presumpti•n, to be suddenly convinced by so dread•ull an experience, of your so long and wilful a mistake!
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To see and feel all the selfish cavils and reasonings confuted, in one hour, which the wisest and holiest men on earth, could never beat you from before! O Sirs, you know not now, what a day, what a conviction, that will be!
To see and feel all the selfish cavils and reasonings confuted, in one hour, which the Wisest and Holiest men on earth, could never beatrice you from before! Oh Sirs, you know not now, what a day, what a conviction, that will be!
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You know not what it is to be turned by Death into that world of spirits, where all self-deceit is detected by experience: and all must undergo a righteous judgement;
You know not what it is to be turned by Death into that world of spirits, where all selfdeceit is detected by experience: and all must undergo a righteous judgement;
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nor take that for a truth which makes for their security, be it never so false ▪ Men cannot there believe that they are accepted of God, while they are in the bonds of their iniquity ;
nor take that for a truth which makes for their security, be it never so false ▪ Men cannot there believe that they Are accepted of God, while they Are in the bonds of their iniquity;
and without any fear to hear of battels, that never saw the face of an enemy: and without any trouble to hear of sickness and tormenting pains, and burning, and cutting off of limbs, that never felt or saw such things.
and without any Fear to hear of battles, that never saw the face of an enemy: and without any trouble to hear of sickness and tormenting pains, and burning, and cutting off of limbs, that never felt or saw such things.
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Its easie for you here in these seats, in the midst of health and peace and quietness, to hear of a departing soul, and where it shall appear, and what it shall there see, and how great a discovery Death will make:
Its easy for you Here in these seats, in the midst of health and peace and quietness, to hear of a departing soul, and where it shall appear, and what it shall there see, and how great a discovery Death will make:
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alas, how speedily!) these matters then will seem considerable: They will be new and strange to those that have heard of them an hundred times, because they never heard of them sensibly till now. One of those souls that have been here before you,
alas, how speedily!) these matters then will seem considerable: They will be new and strange to those that have herd of them an hundred times, Because they never herd of them sensibly till now. One of those Souls that have been Here before you,
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O how do ••ey think now, of the fearless slumber •nd stupidity of those that they have •eft behind? What think they now of those •hat wilfully fly the light,
O how do ••ey think now, of the fearless slumber •nd stupidity of those that they have •eft behind? What think they now of those •hat wilfully fly the Light,
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and flatter them•elves in guilt and misery, and make light of all the Joyes and torments of the other world? Even as the damned Rich man in Luke 16. thought of his poor Brethren, •hat remained in prosperity and presum••ion upon earth,
and flatter them•elves in guilt and misery, and make Light of all the Joys and torments of the other world? Even as the damned Rich man in Lycia 16. Thought of his poor Brothers, •hat remained in Prosperity and presum••ion upon earth,
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and for the unholy to feel in Hell that they are unholy, and to be •aught by flames and the wrath of the Almighty, what is the difference between the sanctified and the carnal, betwen an obedient and a rebellious life:
and for the unholy to feel in Hell that they Are unholy, and to be •aught by flames and the wrath of the Almighty, what is the difference between the sanctified and the carnal, between an obedient and a rebellious life:
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as the searching of your hearts and judging of your spiritual state? O be glad to know what you are indeed! Put home the question, Am I sanctified or not? A• I in the Spirit or in the flesh? Be glad of any htlp for the sure resolution of such doubts.
as the searching of your hearts and judging of your spiritual state? O be glad to know what you Are indeed! Put home the question, Am I sanctified or not? A• I in the Spirit or in the Flesh? Be glad of any htlp for the sure resolution of such doubts.
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Who should be so willing of the plainest dealing, the speediest and the closest search as you ? O be not surprized by an unexpected sight of an unrenewed miserable soul at death.
Who should be so willing of the Plainest dealing, the speediest and the closest search as you? O be not surprised by an unexpected sighed of an unrenewed miserable soul At death.
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He knows if he can but make you believe, that you •ere Regenerate when you are not, you will never seek to be regenerate: And that if he can make you think that you are Godly, when you are ungodly, and have the spirit of Christ while you are servants to the flesh, he may defeat all the labours of your Teachers,
He knows if he can but make you believe, that you •ere Regenerate when you Are not, you will never seek to be regenerate: And that if he can make you think that you Are Godly, when you Are ungodly, and have the Spirit of christ while you Are Servants to the Flesh, he may defeat all the labours of your Teachers,
He knows how light you'l set by the Physicion, if he can but make you believe that you are well! and how little care you'l take for a pardon, if you think that you need it not, or have one already. In vain may we call on you till we are hoarse to Turn, and become New creatures,
He knows how Light You'll Set by the physician, if he can but make you believe that you Are well! and how little care You'll take for a pardon, if you think that you need it not, or have one already. In vain may we call on you till we Are hoarse to Turn, and become New creatures,
And when you know before hand, that here lieth the principal game of the Deceiver, and that it will be his chief contrivance, to keep you unacquainted wi•• your sin and danger, till you are 〈 ◊ 〉 recovery, one would think there should 〈 ◊ 〉 no need to bid you be diligent to know your selves.
And when you know before hand, that Here lies the principal game of the Deceiver, and that it will be his chief contrivance, to keep you unacquainted wi•• your since and danger, till you Are 〈 ◊ 〉 recovery, one would think there should 〈 ◊ 〉 no need to bid you be diligent to know your selves.
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You come out of his Kingdom when you come out of darkness. He knoweth that if once you did but see how near you stand to the brink of Hell, you would think it time to change your standing.
You come out of his Kingdom when you come out of darkness. He Knoweth that if once you did but see how near you stand to the brink of Hell, you would think it time to change your standing.
1. There is since the seduction and ruine of man, by Satans temptations, an Enmity put into the whole Nature of man against the Whole Satanical Serpentine Nature :
1. There is since the seduction and ruin of man, by Satan temptations, an Enmity put into the Whole Nature of man against the whole Satanical Serpentine Nature:
so that this Natural enmity would so much conduce to your deliverance, as that you would not be contented with your Relation, if you knew that you are the drudges of the Devil ;
so that this Natural enmity would so much conduce to your deliverance, as that you would not be contented with your Relation, if you knew that you Are the drudges of the devil;
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or take his bait, 〈 ◊ 〉 you perceived indeed that it is his: no ••nguage would be so taking with you, which you knew were uttered by his voice. 〈 ◊ 〉 would do much to affright you from •is service,
or take his bait, 〈 ◊ 〉 you perceived indeed that it is his: no ••nguage would be so taking with you, which you knew were uttered by his voice. 〈 ◊ 〉 would do much to affright you from •is service,
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if •ou did but know what a state it is. There 〈 ◊ 〉 no man so far hateth himself as to be willing to be damned. You cannot choose •nhabitation in Hell:
if •ou did but know what a state it is. There 〈 ◊ 〉 no man so Far hates himself as to be willing to be damned. You cannot choose •nhabitation in Hell:
and that you shall be saved if you die in the state that you are in? And are not these thoughts the Reason why you venture to continue in your presen• state, and look not after so great a change as Scripture speaketh of as necessary?
and that you shall be saved if you die in the state that you Are in? And Are not these thoughts the Reason why you venture to continue in your presen• state, and look not After so great a change as Scripture speaks of as necessary?
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If yo• did but know that you are yet in a stat• of Enmity to God while you call him Father, and of Enmity to Christ while you call him your Saviour, and of Enmity to the Holy Spirit while you call him your sanctifyer ;
If yo• did but know that you Are yet in a stat• of Enmity to God while you call him Father, and of Enmity to christ while you call him your Saviour, and of Enmity to the Holy Spirit while you call him your Sanctifier;
If you did but know that your sins are unpardoned, and your souls unjustified, and that you are condemned already, and shall certainly be damned if you die as you are, could you live quietly in such a state? Could you sleep,
If you did but know that your Sins Are unpardoned, and your Souls unjustified, and that you Are condemned already, and shall Certainly be damned if you die as you Are, could you live quietly in such a state? Could you sleep,
and tell me, or rather tell your selves, If you did but know that while you sit here, you are unrenewed, and therefore under the curse of God, and in the bondage of the Devil, and are hasting towards perdition,
and tell me, or rather tell your selves, If you did but know that while you fit Here, you Are unrenewed, and Therefore under the curse of God, and in the bondage of the devil, and Are hasting towards perdition,
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and no more mind it, as you have done by Sermons untill now? Could you forbear going alone and there bethinking your selves, O what a sinful, dreadfull condition are we in!
and no more mind it, as you have done by Sermons until now? Could you forbear going alone and there bethinking your selves, O what a sinful, dreadful condition Are we in!
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How near have we been oft to Death? how many sicknesses might have put an end to life and hope? Had any of them cut off the slender thread that our lives have hanged on so long,
How near have we been oft to Death? how many Sicknesses might have put an end to life and hope? Had any of them Cut off the slender thread that our lives have hanged on so long,
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O how sin hath captivated our understandings, and conquered our very sense, and made us live like men that were dead as to the Love and service of God,
O how since hath captivated our understandings, and conquered our very sense, and made us live like men that were dead as to the Love and service of God,
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What say you Sirs, if you knew that you were this hour in a state of condemnation, could you forbear making haste with such confessions ▪ complaints and earnest supplications to God?
What say you Sirs, if you knew that you were this hour in a state of condemnation, could you forbear making haste with such confessions ▪ complaints and earnest supplications to God?
and begging his advice, and prayers, and asking him, what a poor sinner must do to be recovered, pardoned and saved, that is so deep in sin and misery,
and begging his Advice, and Prayers, and asking him, what a poor sinner must do to be recovered, pardoned and saved, that is so deep in since and misery,
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and converse, and examples of the godly that are within your reach! (For when ever a man is truly changed, his friendship, and company is changed, if he have opportunity.) And how could you choose but go and take your leave of your old companions, and with tears and sorrow tell them how foolishly and sinfully you have done,
and converse, and Examples of the godly that Are within your reach! (For when ever a man is truly changed, his friendship, and company is changed, if he have opportunity.) And how could you choose but go and take your leave of your old Sodales, and with tears and sorrow tell them how foolishly and sinfully you have done,
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Can a man forbear thus to fly from Hell, if he saw that he is as near it as a condemned Traytor to the Gallows? He that will beg for bread, if he be hungry, and rather 〈 ◊ 〉 by shame,
Can a man forbear thus to fly from Hell, if he saw that he is as near it as a condemned Traitor to the Gallows? He that will beg for bred, if he be hungry, and rather 〈 ◊ 〉 by shame,
then famish, would beg for grace, if he saw and felt how much he needeth it: (And seeing it, is the way to feel it) He that will seek for medicines when he is sick, and would do almost any thing to escape a temporal death, would he not seek out to Christ the remedy of his soul,
then famish, would beg for grace, if he saw and felt how much he needs it: (And seeing it, is the Way to feel it) He that will seek for medicines when he is sick, and would do almost any thing to escape a temporal death, would he not seek out to christ the remedy of his soul,
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And if you truly knew 〈 ◊ 〉 •unishment and your danger of it, you ••uld be the more unwilling of the sin: for God hath affixed punishment to sin for this end, that they that else would love the Serpent, may hate it for the sting :
And if you truly knew 〈 ◊ 〉 •unishment and your danger of it, you ••uld be the more unwilling of the since: for God hath affixed punishment to sin for this end, that they that Else would love the Serpent, may hate it for the sting:
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W•ll you not say, He is a beast and not a man that will avoid no danger but what he seeth? Foreseeing is to a man, what seeing is to a beast: If he see it before his eyes, a beast will not easily be driven into a Cole-pit or a gulf:
W•ll you not say, He is a beast and not a man that will avoid no danger but what he sees? Foreseeing is to a man, what seeing is to a beast: If he see it before his eyes, a beast will not Easily be driven into a Coalpit or a gulf:
and seek for 〈 … 〉 and value the remedy, and use the 〈 … 〉 and forsake his sinfull course and 〈 … 〉, till further mercy take him up and 〈 ◊ 〉 him home,
and seek for 〈 … 〉 and valve the remedy, and use the 〈 … 〉 and forsake his sinful course and 〈 … 〉, till further mercy take him up and 〈 ◊ 〉 him home,
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I do not doubt for all these expostulations, but some men may be such monsters, as thus to see that they are in a state of wrath and misery, and yet continue in it.
I do not doubt for all these expostulations, but Some men may be such monsters, as thus to see that they Are in a state of wrath and misery, and yet continue in it.
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As 1. Such as have but a glimmering insufficient sight of it, and a half-belief, while a greater belief and hope of the contrary, (that is, Presumption ) is predominant at the heart:
As 1. Such as have but a glimmering insufficient sighed of it, and a half-belief, while a greater belief and hope of the contrary, (that is, Presumption) is predominant At the heart:
But these have not their knowledge in exercise: It is but a candle in a dark lanthorn, that now and then give• them a convincing flash, when the right side happens to be towards them,
But these have not their knowledge in exercise: It is but a candle in a dark lantern, that now and then give• them a convincing flash, when the right side happens to be towards them,
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4. Such as being in youth or 〈 … 〉 do promise themselves long life, 〈 … 〉 others that foolishly put away 〈 ◊ 〉 day 〈 ◊ 〉 death, and think they have yet 〈 … 〉 before them;
4. Such as being in youth or 〈 … 〉 do promise themselves long life, 〈 … 〉 Others that foolishly put away 〈 ◊ 〉 day 〈 ◊ 〉 death, and think they have yet 〈 … 〉 before them;
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and therefore though• 〈 … 〉 convinced of their misery, and kn•• •hey must be Converted or Condemned, 〈 ◊ 〉 yet delay, and quiet themselves with purposes to Repent hereafter, when Death •ra•es neer and there is no other remedie,
and Therefore though• 〈 … 〉 convinced of their misery, and kn•• •hey must be Converted or Condemned, 〈 ◊ 〉 yet Delay, and quiet themselves with Purposes to repent hereafter, when Death •ra•es near and there is no other remedy,
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Otherwise they could not imagine that Repentance is so easie a work to such as they, as that they can performe it when their hearts are further hardened,
Otherwise they could not imagine that Repentance is so easy a work to such as they, as that they can perform it when their hearts Are further hardened,
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Did they know themselves, they would know the backwardness of their hearts, and manifold difficulties should make them see the madness of delayes and of longer resisting and abusing the grace of the spirit that must convert them if ever they be saved.
Did they know themselves, they would know the backwardness of their hearts, and manifold difficulties should make them see the madness of delays and of longer resisting and abusing the grace of the Spirit that must convert them if ever they be saved.
5. Such as have light to shew them their misery, but live where they heare not the discovery of the Remedie, and are left without any knowledge of a Saviour.
5. Such as have Light to show them their misery, but live where they hear not the discovery of the Remedy, and Are left without any knowledge of a Saviour.
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7. Such as Believe that Christ is the Redeemer, but believe not that he will have mercy upon them, as supposing their hearts are not qualifyed for his salvation, no• ever will be, because the day of grace i• past,
7. Such as Believe that christ is the Redeemer, but believe not that he will have mercy upon them, as supposing their hearts Are not qualified for his salvation, no• ever will be, Because the day of grace i• past,
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So that there are three sorts of Despaire that are not equally dangerous 1. A Despaire of pardon and salvation arising from Infidelity, as if the Gospell were not true, nor Christ a Saviour to be trusted, with our soules,
So that there Are three sorts of Despair that Are not equally dangerous 1. A Despair of pardon and salvation arising from Infidelity, as if the Gospel were not true, nor christ a Saviour to be trusted, with our Souls,
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if predominant, is damnable. 2. A Despaire of pardon and salvation ▪ arising from a mis-understanding of the Promise, as if it pardoned not such sins as ours,
if predominant, is damnable. 2. A Despair of pardon and salvation ▪ arising from a misunderstanding of the Promise, as if it pardoned not such Sins as ours,
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3. A Despaire 〈 ◊ 〉 pardon and salvation, upon the misun•erstanding of ourselves, as thinking both ••at we are gracless, and alwaies shall be so, •ecause of the blindness and hardness of our •earts:
3. A Despair 〈 ◊ 〉 pardon and salvation, upon the misun•erstanding of ourselves, as thinking both ••at we Are gracless, and always shall be so, •ecause of the blindness and hardness of our •earts:
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of this Despaire I say as of the for•er, it is joyned with faith and with General •nd Ʋirtual Hope: and therefore is not the Despaire that of its self condemneth. Many may 〈 ◊ 〉 saved that are too much guitly of it.
of this Despair I say as of the for•er, it is joined with faith and with General •nd Ʋirtual Hope: and Therefore is not the Despair that of its self Condemneth. Many may 〈 ◊ 〉 saved that Are too much guilty of it.
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But if either of these two later sorts •hall so far prevaile as to turne men off ••om a Holy to a fleshly worldly interest and ••fe, and make them say, [ Wee will take •ur pleasure while we may,
But if either of these two later sorts •hall so Far prevail as to turn men off ••om a Holy to a fleshly worldly Interest and ••fe, and make them say, [ we will take •ur pleasure while we may,
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and will have •••thing for our soules before we lose them ] •nd do accordingly; this kind of Desperati•• is damnable by the effects, because it •akes men off the meanes of life, and gi•eth them up to damning sinnes.
and will have •••thing for our Souls before we loose them ] •nd do accordingly; this kind of Desperati•• is damnable by the effects, Because it •akes men off the means of life, and gi•eth them up to damning Sins.
Thus I have shewed you of seven sorts of persons, that may know themselves, •heir sin and danger, with such an uneffectuall partiall knowledge a I have described,
Thus I have showed you of seven sorts of Persons, that may know themselves, •heir since and danger, with such an uneffectual partial knowledge a I have described,
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and not only see the danger of 〈 ◊ 〉 but despairingly thinke it greater then it i• As 1. in case of common unavoidable fa••ings, infirmites, and low degrees of grace we are all imperfect: and yet we all kno• that it is our duty to be perfect (as perfect••on is opposed to sinfull, and not to inn••cent imperfection ) And yet this knowled•• maketh us not perfect.
and not only see the danger of 〈 ◊ 〉 but despairingly think it greater then it i• As 1. in case of Common unavoidable fa••ings, infirmities, and low Degrees of grace we Are all imperfect: and yet we all kno• that it is our duty to be perfect (as perfect••on is opposed to sinful, and not to inn••cent imperfection) And yet this knowled•• makes us not perfect.
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or Love God watch, or Pray, or Obey more perfectly or as we should, yet Grace ceaseth not 〈 ◊ 〉 be Grace, though in the least degree, beca••• we are ready to despair for want of 〈 ◊ 〉 Nor will the sincerity of this spark, 〈 ◊ 〉 graine of Mustard seed, be unsucces••• 〈 ◊ 〉 to our salvation,
or Love God watch, or Pray, or Obey more perfectly or as we should, yet Grace ceases not 〈 ◊ 〉 be Grace, though in the least degree, beca••• we Are ready to despair for want of 〈 ◊ 〉 Nor will the sincerity of this spark, 〈 ◊ 〉 grain of Mustard seed, be unsucces••• 〈 ◊ 〉 to our salvation,
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or he that is lesse ••ly or obedient then his conscence tells him he •hould be, shall be damned ] But he that Be•ieveth and Repenteth, shall be saved, whether •e know it to be done in sincerity or no:
or he that is less ••ly or obedient then his conscience tells him he •hould be, shall be damned ] But he that Be•ieveth and Repenteth, shall be saved, whither •e know it to be done in sincerity or no:
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And some under dull Flegmatick melancholy, or cholerick diseases or distempers of body, or under a diseased violent appetite, may transgress more against their knowledge, then otherwise they would do:
And Some under dull Phlegmatic melancholy, or choleric diseases or distempers of body, or under a diseased violent appetite, may transgress more against their knowledge, then otherwise they would do:
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so that their actions are but imperfectly Humane or Morall (imperfectly capable of vertue or vice good or evill) it is no wonder here if poo• soules not only perceive their sin,
so that their actions Are but imperfectly Humane or Moral (imperfectly capable of virtue or vice good or evil) it is no wonder Here if poo• Souls not only perceive their since,
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This much I have said both to stay yo• from misunderstanding what I said before concerning the Power of conviction 〈 ◊ 〉 conversion (for few Auditoryes wa•• hearers that will be still excepting, if Ca••tion stop not every hole) and also to 〈 ◊ 〉 you to the fuller understanding of the ••••ter its self of which I treat.
This much I have said both to stay yo• from misunderstanding what I said before Concerning the Power of conviction 〈 ◊ 〉 conversion (for few Auditors wa•• hearers that will be still excepting, if Ca••tion stop not every hold) and also to 〈 ◊ 〉 you to the fuller understanding of the ••••ter its self of which I Treat.
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But excepti• •••mat regulam in non exceptis, Exceptio• strengthen and not weaken any Rule 〈 ◊ 〉 proposition, in the points not except•• Still I say that out of these cases the 〈 ◊ 〉 knowledge of a sinfull miserable state, 〈 ◊ 〉 so great a helpe to bring us out of it, 〈 ◊ 〉 its hardly imaginable how rationall me•• can willfully continue in a state of su•• exceeding danger,
But excepti• •••mat regulam in non exceptis, Exceptio• strengthen and not weaken any Rule 〈 ◊ 〉 proposition, in the points not except•• Still I say that out of these cases the 〈 ◊ 〉 knowledge of a sinful miserable state, 〈 ◊ 〉 so great a help to bring us out of it, 〈 ◊ 〉 its hardly imaginable how rational me•• can wilfully continue in a state of su•• exceeding danger,
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But yet men have some use 〈 ◊ 〉 Reason and self preserving Love and care, •r they are not men (and if they be not 〈 ◊ 〉, they cannot be sinfull men ) And •hough little transient lightnings oft come •o nothing,
But yet men have Some use 〈 ◊ 〉 Reason and self preserving Love and care, •r they Are not men (and if they be not 〈 ◊ 〉, they cannot be sinful men) And •hough little Transient lightnings oft come •o nothing,
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yet could we but set up a ••anding Light in all your consciences, could we fully convince and resolve the unrege•ate that they cannot be saved in the carnall state and way that they are in,
yet could we but Set up a ••anding Light in all your Consciences, could we Fully convince and resolve the unrege•ate that they cannot be saved in the carnal state and Way that they Are in,
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Could I but make you throughly known unto your selves, I should hope that all the unsanctified that hear me, would date their Conversion from this very day;
Could I but make you thoroughly known unto your selves, I should hope that all the unsanctified that hear me, would date their Conversion from this very day;
And doth so much of our work and of your recovery lie upon this point and yet shall we not be able to ac•complish it? Might you be brough• into the way to Heaven,
And does so much of our work and of your recovery lie upon this point and yet shall we not be able to ac•complish it? Might you be brough• into the Way to Heaven,
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because yo• will not suffer so small and reasonable part of the cure as this is? O God forbid O that we knew how to illuminate yo•• minds so far as to make you find that yo• are lost! How ready would Christ be the• to find you, and to receive and welcome you upon your return!
Because yo• will not suffer so small and reasonable part of the cure as this is? O God forbid Oh that we knew how to illuminate yo•• minds so Far as to make you find that yo• Are lost! How ready would christ be the• to find you, and to receive and welcome you upon your return!
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Here is the first difficulty, which if we could but overcome, 〈 ◊ 〉 should hope to conquer all the rest. H•• we but a wedge to cleave this knot, the rest would the more easily be done.
Here is the First difficulty, which if we could but overcome, 〈 ◊ 〉 should hope to conquer all the rest. H•• we but a wedge to cleave this knot, the rest would the more Easily be done.
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what medicine will cure this disease, of wilfull, obstinate, self-deceiving? Think but on the case of our poor people, and of ours, and sure you cannot choose but pitty both them and us.
what medicine will cure this disease, of wilful, obstinate, Self-deceiving? Think but on the case of our poor people, and of ours, and sure you cannot choose but pity both them and us.
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This word assureth us that all men are fallen in Adam, and are by nature children of wrath, and increase in sin and misery, till supernatural grace recover them.
This word assureth us that all men Are fallen in Adam, and Are by nature children of wrath, and increase in since and misery, till supernatural grace recover them.
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It tells us that the Redeemer is become by office, the Physition or Saviour of souls, washing away their guilt by his blood, and renewing and cleansing their corrupted natures by his Spirit :
It tells us that the Redeemer is become by office, the physician or Saviour of Souls, washing away their guilt by his blood, and renewing and cleansing their corrupted nature's by his Spirit:
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alas, we cannot make them believe that they are so sick as to have so much need of the Physicion: and that they are dead, and have need of a new creation, as to the inclinations of their hearts,
alas, we cannot make them believe that they Are so sick as to have so much need of the physician: and that they Are dead, and have need of a new creation, as to the inclinations of their hearts,
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We are sent to tender them the mercy of Christ, but we cannot make them believe that they are miserable. We are sent to offer them the riches, and eye selve, and white rayment of the Gospel:
We Are sent to tender them the mercy of christ, but we cannot make them believe that they Are miserable. We Are sent to offer them the riches, and eye selve, and white raiment of the Gospel:
It will be thus with you but a little while, and where will you be next? We know as sure as the word of God is true, that they must be converted and sanctified, or be lost for ever:
It will be thus with you but a little while, and where will you be next? We know as sure as the word of God is true, that they must be converted and sanctified, or be lost for ever:
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It melts our hearts to look on them and think that they are so near damnation, and never like to scape it, till they know it, till they know that their corruption is so great, that nothing but the quickning spirit can recover them,
It melts our hearts to look on them and think that they Are so near damnation, and never like to escape it, till they know it, till they know that their corruption is so great, that nothing but the quickening Spirit can recover them,
We cannot get the grossest worldling, the basest sensualist, the filthiest letcher, the proudest child of the Spirit of pride, to know that he is in a state of condemnation, and must be sanctified or be damned:
We cannot get the Grossest worldling, the Basest sensualist, the filthiest lecher, the proudest child of the Spirit of pride, to know that he is in a state of condemnation, and must be sanctified or be damned:
and sinners that are not so, but contrary. They must know not only that they are sinners, but that they are yet unconverted, unsanctified, unpardoned sinners:
and Sinners that Are not so, but contrary. They must know not only that they Are Sinners, but that they Are yet unconverted, unsanctified, unpardoned Sinners:
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and Remission, and Adoption, as to obtain them, while they think they have them all already. They will not come to Christ that they may have life, while they think they have part in Christ already. Paul after his Conversion was a sinner, and had need of Christ: but Paul before his Conversion was an unsanctified, unjustified sinner, and had no part in Christ: This is the state of sin and misery that you must come out of, or you are lost: And how can you be brought out of it, till you know that you are in it?
and Remission, and Adoption, as to obtain them, while they think they have them all already. They will not come to christ that they may have life, while they think they have part in christ already. Paul After his Conversion was a sinner, and had need of christ: but Paul before his Conversion was an unsanctified, unjustified sinner, and had no part in christ: This is the state of since and misery that you must come out of, or you Are lost: And how can you be brought out of it, till you know that you Are in it?
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O therefore that we knew how to make you know it! How should we make poor sinners see that they are within a few steps of everlasting fire, that we might procure them to run away from it,
O Therefore that we knew how to make you know it! How should we make poor Sinners see that they Are within a few steps of everlasting fire, that we might procure them to run away from it,
this makes so many of us preach almost as carelesly as we are heard. Regardless sleepy hearers, make regardless sleepy Preachers. Frequent frustration abateth hope:
this makes so many of us preach almost as carelessly as we Are herd. Regardless sleepy hearers, make regardless sleepy Preachers. Frequent frustration abateth hope:
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And the fervour and diligence of prosecution ceaseth, as hope abateth. This is our fault: Your insensibility is no good excuse for ours: But its a fault not easily avoided.
And the fervour and diligence of prosecution ceases, as hope abateth. This is our fault: Your insensibility is no good excuse for ours: But its a fault not Easily avoided.
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And when we are stopt at the first door, and cannot conquer Satans out works, what hopes have we of going further? If all that we can say, will not convince you that you are yet unsanctified and unjustified,
And when we Are stopped At the First door, and cannot conquer Satan out works, what hope's have we of going further? If all that we can say, will not convince you that you Are yet unsanctified and unjustified,
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ANd here I think it not unseasonable to inform you of the reason why the most able faithfull Ministers of Christ do search so deep, and speak so hardly of the case of unrenewed souls,
ANd Here I think it not unseasonable to inform you of the reason why the most able faithful Ministers of christ do search so deep, and speak so hardly of the case of unrenewed Souls,
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and commanding us to preach it to the world? Shall they escape the Sentence by reproaching the Law-maker ? Will not God judge the world? and judge them by a Law? and will he not be just and beyond the reach of their reproach? O sinner, this is not the smallest part of thy terror, that it is the Gospel that speaks this terror to thee,
and commanding us to preach it to the world? Shall they escape the Sentence by reproaching the Lawmaker? Will not God judge the world? and judge them by a Law? and will he not be just and beyond the reach of their reproach? O sinner, this is not the Smallest part of thy terror, that it is the Gospel that speaks this terror to thee,
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and judgeth thee to endless misery. You are mistaken Sirs, when you say we preach not Mercy, and say we preach not the Gospel, but the Law: It is the Gospel that saith, Except a man be born again, he cannot enter into the Kingdom of Heaven!
and Judgeth thee to endless misery. You Are mistaken Sirs, when you say we preach not Mercy, and say we preach not the Gospel, but the Law: It is the Gospel that Says, Except a man be born again, he cannot enter into the Kingdom of Heaven!
and that if any man have not the spirit of Christ, the same is none of his, John 3.3, 5. Rom. 8.9. The same Gospel that saith, He that believeth shall be saved, saith also, that He that believeth not shall be damned, Mark 16.16.
and that if any man have not the Spirit of christ, the same is none of his, John 3.3, 5. Rom. 8.9. The same Gospel that Says, He that Believeth shall be saved, Says also, that He that Believeth not shall be damned, Mark 16.16.
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Will you tell Christ, the Saviour of the world, that he is not mercifull, because he talks to you of Damnation? Mercy it self when it tells you that There is no condemnation, doth limit this pardon to them that are in Christ Jesus, who walk not after the flesh,
Will you tell christ, the Saviour of the world, that he is not merciful, Because he talks to you of Damnation? Mercy it self when it tells you that There is no condemnation, does limit this pardon to them that Are in christ jesus, who walk not After the Flesh,
It is sanctifying Mercy that must save you, if ever you be saved, as well as Justifying Mercy. And will you refuse this Mercy, and by no entreaty yield to have it, and yet think to be saved by it? What saved by that Mercy which you will not have ? And will you say, We preach not Mercy, because we tell you, that Mercy will not save you,
It is sanctifying Mercy that must save you, if ever you be saved, as well as Justifying Mercy. And will you refuse this Mercy, and by no entreaty yield to have it, and yet think to be saved by it? What saved by that Mercy which you will not have? And will you say, We preach not Mercy, Because we tell you, that Mercy will not save you,
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And are those afraid lest Preachers should make them mad by shewing them their need of mercy, that are no Wiser then to cast away their souls upon such senseless self-contradicting conceits as these ?
And Are those afraid lest Preachers should make them mad by showing them their need of mercy, that Are no Wiser then to cast away their Souls upon such senseless Self-contradicting conceits as these?
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I beseech you tell us whose words are they think you that say, Without holiness none shall see God! Heb. 12.14. and that He that is in Christ, is a new Creature, 2 Cor. 5.17. and such like passages which offend you;
I beseech you tell us whose words Are they think you that say, Without holiness none shall see God! Hebrew 12.14. and that He that is in christ, is a new Creature, 2 Cor. 5.17. and such like passages which offend you;
Are they ours, or are they Gods ? Did we indite the Holy Scriptures, or did the Holy Ghost ? Is it long of us, if there be any words there that cross your flesh,
are they ours, or Are they God's? Did we indite the Holy Scriptures, or did the Holy Ghost? Is it long of us, if there be any words there that cross your Flesh,
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and that you call bitter? Can we help it, if God will save none but sanctified believers ? If you have any thing to say against it, you must say it to him: We are sure that this is in his word :
and that you call bitter? Can we help it, if God will save none but sanctified believers? If you have any thing to say against it, you must say it to him: We Are sure that this is in his word:
We are sure that he may do with his own as he list, and that he oweth you nothing, and that he may give his pardon and salvation to whom, and upon what terms he please:
We Are sure that he may do with his own as he list, and that he owes you nothing, and that he may give his pardon and salvation to whom, and upon what terms he please:
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If If you can do it by recrimination, and can prevent your condemnation, by condemning the Law and the Judge, try your strength and do your worst. Ah poor worms!
If If you can do it by recrimination, and can prevent your condemnation, by condemning the Law and the Judge, try your strength and do your worst. Ah poor worms!
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And so did the Apostles before us, 2 Cor. 5.11. Either its true that the unquenchable fire will be the portion of impenitent, unbelieving, fleshly, worldly, unsanctified men, or it is not true: If it were not true, the word of God were not true:
And so did the Apostles before us, 2 Cor. 5.11. Either its true that the unquenchable fire will be the portion of impenitent, unbelieving, fleshly, worldly, unsanctified men, or it is not true: If it were not true, the word of God were not true:
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and then what should you do with any preaching at all, or any religion! But if you confess it to be true, do you think in reason, it should be silenced ? or can we tell men of so terrible a thing as Hell, and tell them that it will certainly be their lot, unless they be new creatures, and not speak terribly to them!
and then what should you do with any preaching At all, or any Religion! But if you confess it to be true, do you think in reason, it should be silenced? or can we tell men of so terrible a thing as Hell, and tell them that it will Certainly be their lot, unless they be new creatures, and not speak terribly to them!
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and bid you stop if you love your life? Would you tell him that he speaks bitterly or terribly to you? It is not the Preacher that is the cause of your danger:
and bid you stop if you love your life? Would you tell him that he speaks bitterly or terribly to you? It is not the Preacher that is the cause of your danger:
Nor is it God that is unmercifull, but you are foolishly cruel and unmercifull to your selves. Do not think to despise the patience and mercy of the Lord,
Nor is it God that is unmerciful, but you Are foolishly cruel and unmerciful to your selves. Do not think to despise the patience and mercy of the Lord,
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Thou hast to do with a holy, jealous God, who is a consuming fire, Heb. 12.29. and can such a God be despised and not be terrible to thee? He is called, The Great, the Mighty and the Terrible God, Neh. 9.32. Deut. 7.21. With God is terrible Majesty, Job 37.22. He is terrible out of his holy place, Psal. 68.35. He is terrible to the greatest, even to the Kings of the earth, Psal. 76.12. Its time for you therefore to tremble and submit, and think how unable you are to contend with him:
Thou hast to do with a holy, jealous God, who is a consuming fire, Hebrew 12.29. and can such a God be despised and not be terrible to thee? He is called, The Great, the Mighty and the Terrible God, Neh 9.32. Deuteronomy 7.21. With God is terrible Majesty, Job 37.22. He is terrible out of his holy place, Psalm 68.35. He is terrible to the greatest, even to the Kings of the earth, Psalm 76.12. Its time for you Therefore to tremble and submit, and think how unable you Are to contend with him:
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] And will you reproach God or his word or works, or Ministers, with that which is the matter of his Praise? If it be terrible to hear of the wrath of God,
] And will you reproach God or his word or works, or Ministers, with that which is the matter of his Praise? If it be terrible to hear of the wrath of God,
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What terror is it to the Regenerate (that knoweth himself to be such) to hear that none but the Regenerate shall be saved? What terror is it to them that mind the things of the spirit, to hear of the misery of a fleshly mind, and that they that live after the flesh shall die ? Rom. 8.8.13. The word of God is full of terror to the ungodly :
What terror is it to the Regenerate (that Knoweth himself to be such) to hear that none but the Regenerate shall be saved? What terror is it to them that mind the things of the Spirit, to hear of the misery of a fleshly mind, and that they that live After the Flesh shall die? Rom. 8.8.13. The word of God is full of terror to the ungodly:
But return with all your hearts to God, and then what word of God speaks terror to you ? Truly Sirs, it is more in your power then ours, to make our preaching easie and less terrible to you!
But return with all your hearts to God, and then what word of God speaks terror to you? Truly Sirs, it is more in your power then ours, to make our preaching easy and less terrible to you!
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or for you to change your crooked courses, which are condemned by this word, and to let go the sin which the Law forbiddeth? Its you that must change,
or for you to change your crooked courses, which Are condemned by this word, and to let go the since which the Law forbiddeth? Its you that must change,
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For a Balaam could profess that if the King [ would give him his housefull of silver and gold, he could not go beyond the word of the Lord his God, to do less or more ] Numb. 22.19. or [ to do either good or bad of his own mind ] as he after speaks, Chap. 24.13.
For a balaam could profess that if the King [ would give him his housefull of silver and gold, he could not go beyond the word of the Lord his God, to do less or more ] Numb. 22.19. or [ to do either good or bad of his own mind ] as he After speaks, Chap. 24.13.
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What good would it do you for a Preacher to tell you a lye and say that you may be pardoned and saved in an impenitent, unsanctified state ? Do you think our saying so, would make it so ? Will God falsifie his word to make good ours ? Or would he not deal with us as perfidious messengers that had betrayed our trust,
What good would it do you for a Preacher to tell you a lie and say that you may be pardoned and saved in an impenitent, unsanctified state? Do you think our saying so, would make it so? Will God falsify his word to make good ours? Or would he not deal with us as perfidious messengers that had betrayed our trust,
Alas Sirs, what would you have a poor Minister do, when Gods command doth cross your pleasure ? and when he is sure to offend either God or you ? Which should he venture to offend? If he help not the ungodly to know their misery, he offendeth God: If he do it, he offendeth them.
Alas Sirs, what would you have a poor Minister do, when God's command does cross your pleasure? and when he is sure to offend either God or you? Which should he venture to offend? If he help not the ungodly to know their misery, he offends God: If he do it, he offends them.
] Your hearts rise against him for talking of Damnation to you: And yet it is but the words of the Holy Ghost, 2 Thes. 2.12. which we are bound to preach!
] Your hearts rise against him for talking of Damnation to you: And yet it is but the words of the Holy Ghost, 2 Thebes 2.12. which we Are bound to preach!
But who can Live, when God will pour out wrath upon him? Numb. 24.23. We may keep your slanders and indignation from our Hearts: but it is the Heart that the Heart-searching God contendeth with:
But who can Live, when God will pour out wrath upon him? Numb. 24.23. We may keep your slanders and Indignation from our Hearts: but it is the Heart that the Heart-searching God contendeth with:
Would you not your selves say he were worse then mad, that would rather abuse the Eternal God, then cross the misguided desires of such worms as you ? that would displease God to please you, and sell his Love to purchase yours ? Will you be instead of God to us when we have lost his favour? Will you save us from him, when he sendeth for our souls by death,
Would you not your selves say he were Worse then mad, that would rather abuse the Eternal God, then cross the misguided Desires of such worms as you? that would displease God to please you, and fell his Love to purchase yours? Will you be instead of God to us when we have lost his favour? Will you save us from him, when he sends for our Souls by death,
how happy were you, could you save your selves! Will you be our Gods if we forsake our God? What you that are but skinfuls of corruption? that will shortly be choaked with your own filth and flegme, and by your friends be laid to rot in silent undiscerned darkness,
how happy were you, could you save your selves! Will you be our God's if we forsake our God? What you that Are but skinfuls of corruption? that will shortly be choked with your own filth and phlegm, and by your Friends be laid to rot in silent undiscerned darkness,
Blame not God to use them as Enemies and Rebels, that will change him for such earthen Gods as you. We have One God, and but One, and he must be obeyed, whether you like or dislike it:
Blame not God to use them as Enemies and Rebels, that will change him for such earthen God's as you. We have One God, and but One, and he must be obeyed, whither you like or dislike it:
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If your wisdom now will take the chair, and judge the preaching of the Gospel to be foolishness, or the searching application of it to be too much harshness and severity, I am sure you shall come down ere long,
If your Wisdom now will take the chair, and judge the preaching of the Gospel to be foolishness, or the searching application of it to be too much harshness and severity, I am sure you shall come down ere long,
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The worst that the Serpent can do, is but to hiss a while and put forth the sting, and bruise our heel: but Gods day will be the brusing of his head, and Satan shall be bruised under feet, Rom. 16.20.
The worst that the Serpent can do, is but to hiss a while and put forth the sting, and bruise our heel: but God's day will be the bruising of his head, and Satan shall be Bruised under feet, Rom. 16.20.
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The Sun will shine, and the light thereof discover your deformities, whether you will or not. And if adulterers or thieves, that love the works of darkness, will do theit worst by force or flattery, they cannot make it cease its shining,
The Sun will shine, and the Light thereof discover your deformities, whither you will or not. And if Adulterers or thieves, that love the works of darkness, will do theit worst by force or flattery, they cannot make it cease its shining,
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They are not lighted by the Holy Ghost, to be put under a bushell, but on a candlestick, that they may give light to all that are in the house, ver. 15. What would you do with Teachers but to Teach you ? And what should they make known to you,
They Are not lighted by the Holy Ghost, to be put under a bushel, but on a candlestick, that they may give Light to all that Are in the house, ver. 15. What would you do with Teachers but to Teach you? And what should they make known to you,
nor fit to Break a stony Heart, nor to bind up a Heart thats kindly broken. Heaven and Hell should not be talkt of in a canting, juggling, or pedanick strain.
nor fit to Break a stony Heart, nor to bind up a Heart thats kindly broken. Heaven and Hell should not be talked of in a canting, juggling, or pedanick strain.
and the means are best, be they never so sharp, that will accomplish it. Serious reverent Gravity best suiteth with matters of such incomprehensible concernment.
and the means Are best, be they never so sharp, that will accomplish it. Serious reverend Gravity best suiteth with matters of such incomprehensible concernment.
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You set not a School-b•y to make an Oration, to give an assaulted City an allarm, or to call men out to quench a common fire. You may play with words when the case will bear it:
You Set not a School-b•y to make an Oration, to give an assaulted city an alarm, or to call men out to quench a Common fire. You may play with words when the case will bear it:
and hid your danger, by false doctrine, or misapplication, or seeming to discover it, indeed did hide it, by an hypocritical light, not serious mention of it.
and hid your danger, by false Doctrine, or misapplication, or seeming to discover it, indeed did hide it, by an hypocritical Light, not serious mention of it.
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and of Ramshorns to bring down the walls of Jericho: But usually he fitteth the means unto the end, and works on man agreeably to his Nature: And therefore if a blind understanding must be enlightned, you cannot expect that it should be done by Squibs and Glowworms, but by bringing into your souls the powerfull celestial truth, which shall shew you the hidden corners of your hearts, and the hidden mysteries of the Gospel, and the unseen things of the other world. If a hardened heart be to be broken, it is not stroaking, but striking that must do it.
and of Ramshorns to bring down the walls of Jericho: But usually he fits the means unto the end, and works on man agreeably to his Nature: And Therefore if a blind understanding must be enlightened, you cannot expect that it should be done by Squibs and Glowworms, but by bringing into your Souls the powerful celestial truth, which shall show you the hidden corners of your hearts, and the hidden Mysteres of the Gospel, and the unseen things of the other world. If a hardened heart be to be broken, it is not stroking, but striking that must do it.
It is not the sounding Brass, the tinkling Cymbal, the carnal mind puft up with superficial knowledge, that is the instrument fitted to the renewing of mens souls:
It is not the sounding Brass, the tinkling Cymbal, the carnal mind puffed up with superficial knowledge, that is the Instrument fitted to the renewing of men's Souls:
but by the illuminating beams of Sacred Truth, and the attraction of Divine displayed Goodness communicated from a mind that by faith hath seen the Glory of God, and by experience found that he is Good, and that liveth in the Love of God: such a one is fitted to assist you first in the knowledge of your selves, and then in the knowledge of God in Christ.
but by the illuminating beams of Sacred Truth, and the attraction of Divine displayed goodness communicated from a mind that by faith hath seen the Glory of God, and by experience found that he is Good, and that lives in the Love of God: such a one is fitted to assist you First in the knowledge of your selves, and then in the knowledge of God in christ.
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I beseech you judge of our work by our Commission, and judge of it by your own Necessities. Have you more need to be acquainted with your sin and danger ? or to be pleased wich a set of hansome words, which when they are said, do leave you as they found you;
I beseech you judge of our work by our Commission, and judge of it by your own Necessities. Have you more need to be acquainted with your sin and danger? or to be pleased which a Set of handsome words, which when they Are said, do leave you as they found you;
And what our Commission is you may find, in many places of the Scripture, Ezek. 3.18, 19, 20, 21. [ When I say unto the Wicked, Thou shalt surely die;
And what our Commission is you may find, in many places of the Scripture, Ezekiel 3.18, 19, 20, 21. [ When I say unto the Wicked, Thou shalt surely die;
whether they will hear, or whether they will forbear. ] So Ezek. 33.1. to 10. You know what came of Jonah for refusing to deliver Gods threatenings against Nineve.
whither they will hear, or whither they will forbear. ] So Ezekiel 33.1. to 10. You know what Come of Jonah for refusing to deliver God's threatenings against Nineveh.
Christs stewards must give to each his portion. He himself threatneth damnation to the impenitent, the Hypocrites, and unbelievers, Luke 13.3.5. Mark 16.16. Mat. 24.51. Paul saith of himself [ If I yet pleased men, I should not be the servant of Christ, Gal. 1.10. Patience and meekness is commanded to the Ministers of Christ, even in the instructing of opposers ;
Christ Stewards must give to each his portion. He himself threatens damnation to the impenitent, the Hypocrites, and unbelievers, Lycia 13.3.5. Mark 16.16. Mathew 24.51. Paul Says of himself [ If I yet pleased men, I should not be the servant of christ, Gal. 1.10. Patience and meekness is commanded to the Ministers of christ, even in the instructing of opposers;
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] So that with all our meekness we must be so plain with you, as to make you know that you are Satans captives, taken alive by him in his snares, till God by giving you Repentance shall recover you, 2 Tim. 2.25, 26.
] So that with all our meekness we must be so plain with you, as to make you know that you Are Satan captives, taken alive by him in his snares, till God by giving you Repentance shall recover you, 2 Tim. 2.25, 26.
which telleth you, that we must let men understand, that till they are converted and sanctified, they are blind, and in the dark, and in the power of Satan, far from God, unpardoned,
which Telleth you, that we must let men understand, that till they Are converted and sanctified, they Are blind, and in the dark, and in the power of Satan, Far from God, unpardoned,
And how plainly he tels them of their hypocrisie, and asketh them how they can escape the damnation af Hell, you may see in Mat. 23. Paul thought it his duty to tell Elymas, Acts 13.10. that he was full of all subtilty and mischief, the child of the devil, and the enemy of all righteousness, a perverter of the right wayes of the Lord.
And how plainly he tells them of their hypocrisy, and asks them how they can escape the damnation of Hell, you may see in Mathew 23. Paul Thought it his duty to tell Elymas, Acts 13.10. that he was full of all subtlety and mischief, the child of the Devil, and the enemy of all righteousness, a perverter of the right ways of the Lord.
and tell you a •ie, and make the ungodly believe that he is godly: or to hide the truth that is necessary to your salvation? Is the Knowledge of your selves so intolerable a thing to you?
and tell you a •ie, and make the ungodly believe that he is godly: or to hide the truth that is necessary to your salvation? Is the Knowledge of your selves so intolerable a thing to you?
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But if it be true, tell me, Why would you not know it? I hope it is not because you would not be remembred of your wo, and so tormented before the time. I hope you think not that we delight to vex mens consciences with fear;
But if it be true, tell me, Why would you not know it? I hope it is not Because you would not be remembered of your woe, and so tormented before the time. I hope you think not that we delight to vex men's Consciences with Fear;
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Do we make you ungodly by telling you of your ungodliness? Is it we that hinder the forgiveness of your sins, by letting you know that they are not forgiven? O no! We strive for you• conversion to this end that your sins may 〈 ◊ 〉 forgiven you ;
Do we make you ungodly by telling you of your ungodliness? Is it we that hinder the forgiveness of your Sins, by letting you know that they Are not forgiven? Oh no! We strive for you• conversion to this end that your Sins may 〈 ◊ 〉 forgiven you;
and you hinder the forgi•••ness of them by refusing to be be convette• When God forsaketh stubborn souls 〈 ◊ 〉 resisting his grace, note how he expre••seth his severity against them, Mark 4. 1• ▪ That seeing they may see and not percei•• and hearing they may hear and not under•stand,
and you hinder the forgi•••ness of them by refusing to be be convette• When God Forsaketh stubborn Souls 〈 ◊ 〉 resisting his grace, note how he expre••seth his severity against them, Mark 4. 1• ▪ That seeing they may see and not percei•• and hearing they may hear and not under•stand,
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You see here, that till they are converted mens sins are not forgiven them. And tha• whoever procureth the forgiveness of the•• sins, must do it by procuring their Conversion :
You see Here, that till they Are converted men's Sins Are not forgiven them. And tha• whoever procureth the forgiveness of the•• Sins, must do it by procuring their Conversion:
And therefore undoubtedly the Teacher that brings you a Light into your minds, and first sheweth you your selves, and your unconverted and your unpardoned state, i• he that takes the way to your Conversion and forgiveness :
And Therefore undoubtedly the Teacher that brings you a Light into your minds, and First shows you your selves, and your unconverted and your unpardoned state, i• he that Takes the Way to your Conversion and forgiveness:
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and were deprived of as their Protector, Portion and felicity;) that they may receive forgiveness of sins (which none receive but the converted) and an inheritance among them that are sanctified (for Glory is the inheritance of the Saints alone, Col. 1.12.) (and all this) through faith that is in me (by believing in me,
and were deprived of as their Protector, Portion and felicity;) that they may receive forgiveness of Sins (which none receive but the converted) and an inheritance among them that Are sanctified (for Glory is the inheritance of the Saints alone, Col. 1.12.) (and all this) through faith that is in me (by believing in me,
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The former is necessary to prevent the latter, and to bring you to a state of Hope. A man that hath the toothache, may perhaps despair of being eased without drawing the tooth ;
The former is necessary to prevent the latter, and to bring you to a state of Hope. A man that hath the toothache, may perhaps despair of being eased without drawing the tooth;
and be saved from final absolute despair. I hope you will not be offended with him, that would perswade you to Despair of living unless you will eat and drink.
and be saved from final absolute despair. I hope you will not be offended with him, that would persuade you to Despair of living unless you will eat and drink.
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You have no more reason to be offended with him that would have you despair of being pardoned or saved without Christ, or without his sanctifying Spirit.
You have no more reason to be offended with him that would have you despair of being pardoned or saved without christ, or without his sanctifying Spirit.
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HAving said so much of the Necessity of Ministers endeavouring to make •nregenerate sinners know themselves, I shall next try what I can do towards it, with •hose that hear me, by proposing these few Questions to your consideration.
HAving said so much of the Necessity of Ministers endeavouring to make •nregenerate Sinners know themselves, I shall next try what I can do towards it, with •hose that hear me, by proposing these few Questions to your consideration.
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Quest. 1. Do you think that you were •ver unsanctified, and in a state of wrath and condemnation or not ? If not, then you are not the off-spring of Adam :
Quest. 1. Do you think that you were •ver unsanctified, and in a state of wrath and condemnation or not? If not, then you Are not the offspring of Adam:
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and so death passed upon all men, for that all have sinned ] and that by the offence of one, judgement came upon all men to condemnation ; Rom 5.12.18.
and so death passed upon all men, for that all have sinned ] and that by the offence of one, judgement Come upon all men to condemnation; Rom 5.12.18.
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And that [ All have sinned, and come short of the glory of God. ] Rom. 3.23. [ If we say that we have no sin, we deceive our selves, and the truth is not in us, 1 John 1.8.10.
And that [ All have sinned, and come short of the glory of God. ] Rom. 3.23. [ If we say that we have no since, we deceive our selves, and the truth is not in us, 1 John 1.8.10.
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Quest. 2. But if you confess that once you were children of wrath, my next Question is, Whether you know how and whe• you were delivered from so sad a state? or at least Whether it be done, or not? Perhap• you'le say, It was done in your Baptism ▪ which washeth away Original sin.
Quest. 2. But if you confess that once you were children of wrath, my next Question is, Whither you know how and whe• you were Delivered from so sad a state? or At least Whither it be done, or not? Perhap• You'll say, It was done in your Baptism ▪ which washes away Original since.
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Quest. 3. Do you think that Baptism by water only will save, unless you be also baptized by the spirit? Christ telleth you the contrary with a vehement asseveration ▪ John 3.5. Verily, verily, I say unto thee except a man be born of water and of the spirit ▪ he cannot enter into the Kingdom of God.
Quest. 3. Do you think that Baptism by water only will save, unless you be also baptised by the Spirit? christ Telleth you the contrary with a vehement asseveration ▪ John 3.5. Verily, verily, I say unto thee except a man be born of water and of the Spirit ▪ he cannot enter into the Kingdom of God.
but the answer of a good conscience towards God, 1 Pet. 2.21. If therefore you have not the spirit of Christ, for all your Baptism, you are none of his, Rom. 8.9.
but the answer of a good conscience towards God, 1 Pet. 2.21. If Therefore you have not the Spirit of christ, for all your Baptism, you Are none of his, Rom. 8.9.
For that which is born of the flesh is (but) flesh, and you must be born of the spirit if you will be spiritual, John 3.6. I shall further grant you, that many receive the spirit of Christ even in their infancy, and may be savingly as well as Sacramentally then Regenerate. And if this be your case you have very great cause to be thankfull for it.
For that which is born of the Flesh is (but) Flesh, and you must be born of the Spirit if you will be spiritual, John 3.6. I shall further grant you, that many receive the Spirit of christ even in their infancy, and may be savingly as well as Sacramentally then Regenerate. And if this be your case you have very great cause to be thankful for it.
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Quest. 4. Have you not lived an unholy carnal life since you came to the use of reason? Have you not since then delcared, that you did not live the life of faith,
Quest. 4. Have you not lived an unholy carnal life since you Come to the use of reason? Have you not since then declared, that you did not live the life of faith,
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nor walk after the spirit but the flesh ? If so, then it is certain that you have need of a Conversion from that ungodly state, what ever Baptism did for you:
nor walk After the Spirit but the Flesh? If so, then it is certain that you have need of a Conversion from that ungodly state, what ever Baptism did for you:
And I must needs remember you, that your Infant Covenant made in Baptism, being upon your parents faith and consent, and no• your own, will serve your turn no longer then your Infancy, unless when you come to the use of Reason, you renew and own that Covenant your selves,
And I must needs Remember you, that your Infant Covenant made in Baptism, being upon your Parents faith and consent, and no• your own, will serve your turn no longer then your Infancy, unless when you come to the use of Reason, you renew and own that Covenant your selves,
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Quest. 5. Did you ever since you came to age upon sound Repentance, and renunciation of the flesh, the world and the devil ▪ give up your selves unfeignedly by faith to God the Father, Son and Holy Ghost;
Quest. 5. Did you ever since you Come to age upon found Repentance, and renunciation of the Flesh, the world and the Devil ▪ give up your selves unfeignedly by faith to God the Father, Son and Holy Ghost;
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I confess it is a matter so hard to most, to assign the time and manner of their Conversion, that I think it no safe way of trial ▪ And therefore I will issue all in this one Question.
I confess it is a matter so hard to most, to assign the time and manner of their Conversion, that I think it no safe Way of trial ▪ And Therefore I will issue all in this one Question.
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Quest. 6. Have you the Necessary parts of the New Creature now? though perhaps you know not just when or how it was formed in you? The Question is, Whether you are now in a state of sanctification? and not, Whether you can tell just when you did receive it ? He that would know Whether he be a Man, must not do it by remembring when he was born, or how he was formed ;
Quest. 6. Have you the Necessary parts of the New Creature now? though perhaps you know not just when or how it was formed in you? The Question is, Whither you Are now in a state of sanctification? and not, Whither you can tell just when you did receive it? He that would know Whither he be a Man, must not do it by remembering when he was born, or how he was formed;
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And, though I have been long in these exhortations to incline your Wils, I shall be short in giving you those Evidences of the Holy Life, which must be before your eyes while you are upon the trial.
And, though I have been long in these exhortations to incline your Wills, I shall be short in giving you those Evidences of the Holy Life, which must be before your eyes while you Are upon the trial.
3. That you will take him for your chiefest Benefactor, from whom you receive and expect all your Happiness, and to whom you owe your selves and all, by way of Thankfulness :
3. That you will take him for your chiefest Benefactor, from whom you receive and expect all your Happiness, and to whom you owe your selves and all, by Way of Thankfulness:
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And that you take his Love and favour for your Happiness it self, and prefer the Everlasting Enjoyment of his Glorious sight and Love in Heaven, before all the sensual pleasures of the world.
And that you take his Love and favour for your Happiness it self, and prefer the Everlasting Enjoyment of his Glorious sighed and Love in Heaven, before all the sensual pleasures of the world.
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If you do this in sincerity, 1. You do unfeignedly Beleive the doctrine of his Gospel, and the Articles of the Christian faith, concerning his Person, his Offices, and his suffering and works. 2. You do take him unfeignedly for the only Redeemer and Saviour of mankind,
If you do this in sincerity, 1. You do unfeignedly Believe the Doctrine of his Gospel, and the Articles of the Christian faith, Concerning his Person, his Offices, and his suffering and works. 2. You do take him unfeignedly for the only Redeemer and Saviour of mankind,
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and Give up your selves to be saved by his Merits, Righteousness, Intercession, &c. as he hath promised in his word. 3. You trust upon him and his promises, for the attainment of your Reconciliation and Peace with God, your Justification, Adoption, Sanctification, and the Glory of the life to come. 4. You take him for your Lord and King, your Owner and Ruler by the right of Redemption ;
and Give up your selves to be saved by his Merits, Righteousness, Intercession, etc. as he hath promised in his word. 3. You trust upon him and his promises, for the attainment of your Reconciliation and Peace with God, your Justification, Adoption, Sanctification, and the Glory of the life to come. 4. You take him for your Lord and King, your Owner and Ruler by the right of Redemption;
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3. In the Baptismal Covenant, you are engaged to the Holy Ghost. If you are sincere in this branch of your Covenant, 1. You discern your sins as odious and dangerous, as the corruption of your souls, and that which displeaseth the most Holy God. 2. You see an excellency in Holiness of Heart and Life, as the Image of God, the rectitude of man,
3. In the Baptismal Covenant, you Are engaged to the Holy Ghost. If you Are sincere in this branch of your Covenant, 1. You discern your Sins as odious and dangerous, as the corruption of your Souls, and that which displeaseth the most Holy God. 2. You see an excellency in Holiness of Heart and Life, as the Image of God, the rectitude of man,
and that which fits him for eternal blessedness, and maketh him amiable in the eyes of God. 3. You unfeignedly desire to be rid of your sin, how dear soever it hath been to you:
and that which fits him for Eternal blessedness, and makes him amiable in the eyes of God. 3. You unfeignedly desire to be rid of your since, how dear soever it hath been to you:
and against the sanctifying work of the Holy Ghost. If therefore you are sincere in this part of your Covenant, you do upon deliberation perceive all the pleasures, profits and honours of this world to be so vain and worthless, that you are Habitually resolved, to prefer the Love and favour of God, and your salvation before them;
and against the sanctifying work of the Holy Ghost. If Therefore you Are sincere in this part of your Covenant, you do upon deliberation perceive all the pleasures, profits and honours of this world to be so vain and worthless, that you Are Habitually resolved, to prefer the Love and favour of God, and your salvation before them;
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This is the sense of Baptism, and all this in profession being Essential to your Baptism, must be Essential to your Christianity: Your Parents Profession of it was necessary to your infant title to the outward priviledges of the Church:
This is the sense of Baptism, and all this in profession being Essential to your Baptism, must be Essential to your Christianity: Your Parents Profession of it was necessary to your infant title to the outward privileges of the Church:
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While we tell you of no higher matters necessary to your salvation, then the sincerity of that which is necessary to Baptism and Christianity, I hope you will not say we deal too strictly with you.
While we tell you of no higher matters necessary to your salvation, then the sincerity of that which is necessary to Baptism and Christianity, I hope you will not say we deal too strictly with you.
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And I do not think, that any man worthy to be discoursed with, will have the face to tell you that any man at the use of Reason, is by his Baptism, (or any thing else) in a state of Justification and Salvation, whose heart doth not sincerely consent to the Covenant of Baptism,
And I do not think, that any man worthy to be discoursed with, will have the face to tell you that any man At the use of Reason, is by his Baptism, (or any thing Else) in a state of Justification and Salvation, whose heart does not sincerely consent to the Covenant of Baptism,
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And he that entirely giveth up himself to God, doth with himself surrender all that he hath in desire and resolution. As Christ with himself doth give us all things, Rom. 8.32. and addeth other things to them that seek first his Kingdom and its Righteousness, Matth. 6.33. so Christians with themselves do give up all they have to Christ.
And he that entirely gives up himself to God, does with himself surrender all that he hath in desire and resolution. As christ with himself does give us all things, Rom. 8.32. and adds other things to them that seek First his Kingdom and its Righteousness, Matthew 6.33. so Christians with themselves do give up all they have to christ.
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If any of you devote not your selves unfeignedly to God, and make it not your first enquiry, what God would have you be and do, but live to your selves, and yet think your selves in a state of Life, you are mistaken,
If any of you devote not your selves unfeignedly to God, and make it not your First enquiry, what God would have you be and do, but live to your selves, and yet think your selves in a state of Life, you Are mistaken,
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[ Do ye thus requite the Lord, ye foolish people and unwise? Is not he thy father that hath bought thee? Hath he not made thee, and established thee? ]
[ Do you thus requite the Lord, you foolish people and unwise? Is not he thy father that hath bought thee? Hath he not made thee, and established thee? ]
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2. All those are unregenerate and in a state of death, that are not sincerely subjected to the Governing will of God, but are Ruled by their carnal Interest and desires ;
2. All those Are unregenerate and in a state of death, that Are not sincerely subjected to the Governing will of God, but Are Ruled by their carnal Interest and Desires;
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and the word of a man that can gratifie or hurt them, can do more with them then the word of God: To shew them the command of a man that they think, can undo them if they disobey, doth more prevail with them then to shew them the command of God that can condemn them unto endless misery:
and the word of a man that can gratify or hurt them, can do more with them then the word of God: To show them the command of a man that they think, can undo them if they disobey, does more prevail with them then to show them the command of God that can condemn them unto endless misery:
When the lust of the flesh, and the will of man, do bear more sway then the will of God, its certain that such a soul is unregenerate, Rom. 6.3, 4, 6. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? therefore we are buried with him by Baptism into death, that like as Christ was raised from the dead by the glory of the Father,
When the lust of the Flesh, and the will of man, do bear more sway then the will of God, its certain that such a soul is unregenerate, Rom. 6.3, 4, 6. Know you not that so many of us as were baptised into jesus christ, were baptised into his death? Therefore we Are buried with him by Baptism into death, that like as christ was raised from the dead by the glory of the Father,
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even so we also should walk in newness of life — Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, — v. 16. Know ye not that to whom you yield your selves servants to obey, his servants ye are to whom ye obey,
even so we also should walk in newness of life — Knowing this, that our old man is Crucified with him, that the body of since might be destroyed, that henceforth we should not serve since, — v. 16. Know you not that to whom you yield your selves Servants to obey, his Servants you Are to whom you obey,
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and do not most carefully apply themselves to him, as knowing that in his favour is life, Psal. 30.5. and that his loving kindness is better then life, ] Psal. 63.3.
and do not most carefully apply themselves to him, as knowing that in his favour is life, Psalm 30.5. and that his loving kindness is better then life, ] Psalm 63.3.
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He is no heir of heaven, that preferreth not the fruition of God in Heaven, before all worldly glory and felicity, Col. 4.1, 2, 3. If ye be risen with Christ, seek the things that are above, where Christ sitteth on the right hand of God;
He is no heir of heaven, that preferreth not the fruition of God in Heaven, before all worldly glory and felicity, Col. 4.1, 2, 3. If you be risen with christ, seek the things that Are above, where christ Sitteth on the right hand of God;
4. They are certainly unregenerate that Believe not the Gospel, and take not Christ for their only Saviour, and his promises of Grace and Glory as purchased by his Sacrifice and Merits, for the Foundation of their hopes, on which they resolve to trust their souls for pardon and for peace with God, and endless Happiness, Acts 4.12. Neither is there salvation in any other:
4. They Are Certainly unregenerate that Believe not the Gospel, and take not christ for their only Saviour, and his promises of Grace and Glory as purchased by his Sacrifice and Merits, for the Foundation of their hope's, on which they resolve to trust their Souls for pardon and for peace with God, and endless Happiness, Acts 4.12. Neither is there salvation in any other:
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It is now put into safer hands, and Jesus Christ the second Adam is become our Treasury. He is the Head of the Body, from whom each member hath quickning influence, Eph. 1.22. The life of Saints is in him, as the life of the tree is in the root, unseen, Col. 4.3, 4. Holiness is a Living unto God in Christ ;
It is now put into safer hands, and jesus christ the second Adam is become our Treasury. He is the Head of the Body, from whom each member hath quickening influence, Ephesians 1.22. The life of Saints is in him, as the life of the tree is in the root, unseen, Col. 4.3, 4. Holiness is a Living unto God in christ;
Though we are dead with Christ, to the Law, and to the world, and to the flesh, we are alive to God. So Paul describeth our case in his own, Gal. 2.19, 20. I through the Law am dead to the Law, that I might live unto God: I am crucified with Christ: nevertheless I live:
Though we Are dead with christ, to the Law, and to the world, and to the Flesh, we Are alive to God. So Paul Describeth our case in his own, Gal. 2.19, 20. I through the Law am dead to the Law, that I might live unto God: I am Crucified with christ: nevertheless I live:
and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me, ] Rom. 6.11. Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord.
and the life which I now live in the Flesh, I live by the faith of the Son of God, who loved me and gave himself for me, ] Rom. 6.11. Likewise reckon you also your selves to be dead indeed unto since, but alive unto God, through jesus christ our Lord.
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and withered, which men gather and cast into the fire, and they are burnt, ] John 15.1, 5, 6, 7. In Baptism you are married unto Christ, as to the external solemnization ;
and withered, which men gather and cast into the fire, and they Are burned, ] John 15.1, 5, 6, 7. In Baptism you Are married unto christ, as to the external solemnization;
and by a resolved Covenant become his own: And therefore Baptism and the Lords Supper are called Sacraments, because as Souldiers were wont by an Oath and listing their names,
and by a resolved Covenant become his own: And Therefore Baptism and the lords Supper Are called Sacraments, Because as Soldiers were wont by an Oath and listing their names,
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5. That person is certainly unregenerate that never was convinced of a Necessity of Sanctification, or never perceived an excellency and amiableness in Holiness of heart and life,
5. That person is Certainly unregenerate that never was convinced of a Necessity of Sanctification, or never perceived an excellency and amiableness in Holiness of heart and life,
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The Spirit of Holiness is that Life by which Christ quickneth all that are his members. He is no member of Christ that is without it: Rom. 8.9. According to his Mercy, he saveth us by the washing of Regeneration and renewing of the Holy Ghost, Tit. 3.5. 6. That person is unregenerate that is under the Dominion of his fleshly desires, and mindeth the things of the flesh above the things of the Spirit ;
The Spirit of Holiness is that Life by which christ Quickeneth all that Are his members. He is no member of christ that is without it: Rom. 8.9. According to his Mercy, he Saveth us by the washing of Regeneration and renewing of the Holy Ghost, Tit. 3.5. 6. That person is unregenerate that is under the Dominion of his fleshly Desires, and minds the things of the Flesh above the things of the Spirit;
and hath not mortified it so far, as not to live according to it. A carnal mind, and a carnal life, are opposite to Holiness, as Sickness is t• Health ;
and hath not mortified it so Far, as not to live according to it. A carnal mind, and a carnal life, Are opposite to Holiness, as Sickness is t• Health;
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] [ Now the works of the flesh are manifest, which are, Adultery, Fornication, Ʋncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, revellings and such like;
] [ Now the works of the Flesh Are manifest, which Are, Adultery, Fornication, Ʋncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, revellings and such like;
as practically to prefer them before the Love of God, and the Hopes of Everlasting Glory: seeking it first, with highest estimation, and holding it fastest ;
as practically to prefer them before the Love of God, and the Hope's of Everlasting Glory: seeking it First, with highest estimation, and holding it fastest;
The Scriptures put this also out of doubt ▪ as you may see, Mat. 10.37, 38. & Luke •4. 26, 27, 33. He that loveth Father or Mother more then me, is not worthy of me, &c. Whosoever doth not bear his Cross and come after me, cannot be my Disciple.
The Scriptures put this also out of doubt ▪ as you may see, Mathew 10.37, 38. & Lycia •4. 26, 27, 33. He that loves Father or Mother more then me, is not worthy of me, etc. Whosoever does not bear his Cross and come After me, cannot be my Disciple.
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If any man love the world, the love of the Father is not in him, 1 John 2.15. You see by this time, what it is to be Regenerate, and to be a Christian indeed, by what is contained even in our Baptism :
If any man love the world, the love of the Father is not in him, 1 John 2.15. You see by this time, what it is to be Regenerate, and to be a Christian indeed, by what is contained even in our Baptism:
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Thos• Hopes that you may be saved without re•generation, or that you are regenerate whe• you are not, are the pillars of Satans for•tress in your hearts,
Thos• Hope's that you may be saved without re•generation, or that you Are regenerate whe• you Are not, Are the pillars of Satan for•tress in your hearts,
with your particular inclinations and corrupt affections: with their quality, their degree and strength: with the weaknesses of every grace: with your disability to duty :
with your particular inclinations and corrupt affections: with their quality, their degree and strength: with the Weaknesses of every grace: with your disability to duty:
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and with the omissions or sinfull practises of your lives. Search diligently and deeply; frequently and accurately peruse your hearts and wayes, till you certainly and throughly know your selves.
and with the omissions or sinful practises of your lives. Search diligently and deeply; frequently and accurately peruse your hearts and ways, till you Certainly and thoroughly know your selves.
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And I beseech you let it not suffice you that you know your states, and have found your selves in the Love of God, in the faith of Christ, and possessed by his Spirit. Though this be a mercy worth many worlds,
And I beseech you let it not suffice you that you know your states, and have found your selves in the Love of God, in the faith of christ, and possessed by his Spirit. Though this be a mercy worth many world's,
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And alas, too many that know themselves to be upright in the main, are yet so much unacquainted with their hearts and lives as to the degrees of grace and sin, as that it much disadvantageth them in their Christian progress.
And alas, too many that know themselves to be upright in the main, Are yet so much unacquainted with their hearts and lives as to the Degrees of grace and since, as that it much disadvantageth them in their Christian progress.
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Did you see your inside with a fuller view, how deeply would you aggravate your sin? How heavily would you charge your selves? Repentance would be more intense and more effectual:
Did you see your inside with a fuller view, how deeply would you aggravate your since? How heavily would you charge your selves? Repentance would be more intense and more effectual:
It would fill you more with godly shame and self-abhorrence, if you better knew your selves. It would make you more sensibly say with Paul, Rom. 7.23, 24. [ I see another Law in my members warring against the Law of my mind,
It would fill you more with godly shame and self-abhorrence, if you better knew your selves. It would make you more sensibly say with Paul, Rom. 7.23, 24. [ I see Another Law in my members warring against the Law of my mind,
] And with David, Psal. 38.18. I will declare my iniquity; I will be sorry for my sin, & 40.12. They are more then the hairs of my head, & 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid:
] And with David, Psalm 38.18. I will declare my iniquity; I will be sorry for my since, & 40.12. They Are more then the hairs of my head, & 32.5. I acknowledged my since unto thee, and mine iniquity have I not hid:
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That you be not proud of your holiness, let me tell you Christians, that a full display of the corruptions that the best of you carry about you, would not only take down self-exalting thoughts, that you be not lift up above measure,
That you be not proud of your holiness, let me tell you Christians, that a full display of the corruptions that the best of you carry about you, would not only take down Self-exalting thoughts, that you be not lift up above measure,
and make you cry, O wretched man that I am, who shall deliver me! If the sight of a Lazar or cripple or naked person move you to compassion, though they use no words:
and make you cry, Oh wretched man that I am, who shall deliver me! If the sighed of a Lazar or cripple or naked person move you to compassion, though they use no words:
How many a sin do you forget in your Confessions that should have a particular Repentance ? and how many wants do you overlook in prayers, that should have particular petitions for a mercifull supply? And how many are lightly touched, and run over with words of course, that would be earnestly insisted on, if you did but better know your selves! O that God would persuade you better to study your hearts, and pray out of that Book when ever you draw nigh him:
How many a since do you forget in your Confessions that should have a particular Repentance? and how many Wants do you overlook in Prayers, that should have particular petitions for a merciful supply? And how many Are lightly touched, and run over with words of course, that would be earnestly insisted on, if you did but better know your selves! Oh that God would persuade you better to study your hearts, and pray out of that Book when ever you draw High him:
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that you no more examine what you think, affect and say: what passeth into your heart or out of it: that you call not your selves more frequently to account ;
that you no more examine what you think, affect and say: what passes into your heart or out of it: that you call not your selves more frequently to account;
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The knowledge of your weaknesses, and readiness to yield, and of your treacherous corruptions that comply with the enemy, would make you more suspicious of your selves,
The knowledge of your Weaknesses, and readiness to yield, and of your treacherous corruptions that comply with the enemy, would make you more suspicious of your selves,
and to walk more circumspectly, not as fools, but as wise, Eph. 5.15. and to look under your feet, and consider your wayes before you were too bold and venturous.
and to walk more circumspectly, not as Fools, but as wise, Ephesians 5.15. and to look under your feet, and Consider your ways before you were too bold and venturous.
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It was the consciousness of their own infirmity, that should have moved the disciples to watch and pray, Mat. 26.41. [ Watch and pray that ye enter not into temptation:
It was the consciousness of their own infirmity, that should have moved the Disciples to watch and pray, Mathew 26.41. [ Watch and pray that you enter not into temptation:
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] And all have the same charge, because all have the same infirmity and danger, [ What I say to you, I say unto all, Watch, ] Mar. 13.37. Did we better know how many advantages our own corruptions give the Tempter, that charge of the Holy Ghost would awake us all to stand to our arms and look about us: 1 Cor. 16.13. Watch ye, stand fast in the faith:
] And all have the same charge, Because all have the same infirmity and danger, [ What I say to you, I say unto all, Watch, ] Mar. 13.37. Did we better know how many advantages our own corruptions give the Tempter, that charge of the Holy Ghost would awake us all to stand to our arms and look about us: 1 Cor. 16.13. Watch you, stand fast in the faith:
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For we wrastle not againts flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, &c. ] When men know not whose legs they stand upon they grow heedless of their way, and quickly slide.
For we wrestle not againts Flesh and blood, but against principalities and Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places, etc. ] When men know not whose legs they stand upon they grow heedless of their Way, and quickly slide.
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How many may we observe to have notable blemishes of Pride, ostentation, desire of preheminence and esteem, envy, malice, self-conceitedness, self-seeking, censoriousness, uncharitableness,
How many may we observe to have notable blemishes of Pride, ostentation, desire of pre-eminence and esteem, envy, malice, Self-conceitedness, self-seeking, censoriousness, uncharitableness,
when they lament it not themselves, nor will not be convinced that they are sick of any such disease, any more then all other Christians are? Hence comes the stifness of too many 〈 … 〉 all that can be said to 〈 … 〉 them:
when they lament it not themselves, nor will not be convinced that they Are sick of any such disease, any more then all other Christians Are? Hence comes the stiffness of too many 〈 … 〉 all that can be said to 〈 … 〉 them:
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There are few of us I think, that observe our hearts at all, but find both upon any special illumination, and in the hour of discovering tryals, that there were many distempers in our hearts, and many miscarriages in our lives, that we never took notice of before.
There Are few of us I think, that observe our hearts At all, but find both upon any special illumination, and in the hour of discovering trials, that there were many distempers in our hearts, and many miscarriages in our lives, that we never took notice of before.
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The Heart hath such secret corners of uncleanness, such mysteries of iniquity, and depths of deceitfulness, that many fearing God, are strangely unacquainted with themselves,
The Heart hath such secret corners of uncleanness, such Mysteres of iniquity, and depths of deceitfulness, that many fearing God, Are strangely unacquainted with themselves,
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I think it not unprofitable here to give you some instances, of sin undiscerned by the servants of the Lord themselves that have it, till the light come in that makes them wonder at their former darkness.
I think it not unprofitable Here to give you Some instances, of since undiscerned by the Servants of the Lord themselves that have it, till the Light come in that makes them wonder At their former darkness.
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What horrid corruption which we never observed in our selves before, do shew themselves in the hour o• temptation! Who would have though• that Righteous Noah had in the Ark 〈 ◊ 〉 such a heart,
What horrid corruption which we never observed in our selves before, do show themselves in the hour o• temptation! Who would have though• that Righteous Noah had in the Ark 〈 ◊ 〉 such a heart,
as would by carelesness 〈 ◊ 〉 into the sin of drunkenness? or that right••ous Lot had carried from Sodom the seed 〈 ◊ 〉 drunkenness and incest in him? or th•• David, a man so eminent in holiness,
as would by carelessness 〈 ◊ 〉 into the since of Drunkenness? or that right••ous Lot had carried from Sodom the seed 〈 ◊ 〉 Drunkenness and Incest in him? or th•• David, a man so eminent in holiness,
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and a man after Gods own heart, had 〈 ◊ 〉 heart that had in it the seeds of Adultery and Murder ? Little thought Peter, when he professed Christ, Mat. 16.16. that the•• had been in him such carnality and unbelief, as would have so soon provoked Christ to say, Get thee behind me Satan, thou art an offense unto me:
and a man After God's own heart, had 〈 ◊ 〉 heart that had in it the seeds of Adultery and Murder? Little Thought Peter, when he professed christ, Mathew 16.16. that the•• had been in him such carnality and unbelief, as would have so soon provoked christ to say, Get thee behind me Satan, thou art an offence unto me:
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And little did he think •hen he so vehemently professed his resolu••on rather to die with Christ then deny him, ••at there had been then in his heart the 〈 ◊ 〉 that would bring forth this bitter ••it, Mat. 26.74, 75. Who knows whats ••rtually in a seed, that never saw the tree, 〈 ◊ 〉 tasted of the fruit?
And little did he think •hen he so vehemently professed his resolu••on rather to die with christ then deny him, ••at there had been then in his heart the 〈 ◊ 〉 that would bring forth this bitter ••it, Mathew 26.74, 75. Who knows whats ••rtually in a seed, that never saw the tree, 〈 ◊ 〉 tasted of the fruit?
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Especially when we have not only a ••eedom from temptations, but also the most ••werful means to keep under vitious habits, 〈 ◊ 〉 hard to know how far they are mortified 〈 ◊ 〉 the root. When men are among those ••at countenance the contrary vertue,
Especially when we have not only a ••eedom from temptations, but also the most ••werful means to keep under vicious habits, 〈 ◊ 〉 hard to know how Far they Are mortified 〈 ◊ 〉 the root. When men Are among those ••at countenance the contrary virtue,
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and cry down the evil, no wonder 〈 ◊ 〉 the evil that is unmortified in mens hearts, •o not much break out to their own or •thers observations through all this op•osition.
and cry down the evil, no wonder 〈 ◊ 〉 the evil that is unmortified in men's hearts, •o not much break out to their own or •thers observations through all this op•osition.
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but after his death, when the Princes of Juda flattered him with their obeysance, he left the house of God and served Idols, till wrath came upon the land ▪ and was so hardened in sin,
but After his death, when the Princes of Juda flattered him with their obeisance, he left the house of God and served Idols, till wrath Come upon the land ▪ and was so hardened in since,
and that this disposition is strong •nough to be called a General Habit. When Grace in the sanctified is called [ A Na•ure ] 2 Pet. 1.4. there is the same reason •o call the sinfull inclination [ a Nature ] •oo;
and that this disposition is strong •nough to be called a General Habit. When Grace in the sanctified is called [ A Na•ure ] 2 Pet. 1.4. there is the same reason •o call the sinful inclination [ a Nature ] •oo;
which can signifie nothing else then • strong and rooted inclination. Knowing therefore that the Heart is so corrupted, we may well say when the evil fruit appears, that there was the seed of it before.
which can signify nothing Else then • strong and rooted inclination. Knowing Therefore that the Heart is so corrupted, we may well say when the evil fruit appears, that there was the seed of it before.
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and not to be disregarded. 4. I am sure Christ himself tells us, that out of the heart proceed the sins of the life, Mat. 15.19. and that the evil things of evil men come out of the evil treasure of their hearts, Mat. 12.36.
and not to be disregarded. 4. I am sure christ himself tells us, that out of the heart proceed the Sins of the life, Mathew 15.19. and that the evil things of evil men come out of the evil treasure of their hearts, Mathew 12.36.
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And when God permitted the fall of good King Hezekiah, the text saith [ God left him to try him, that he might know all that was in his heart, 2 Chron. 32.31. that is, that he might shew all that was in his heart, so that the weakness and the remaining corruption of Hezekiahs hear• were shewn in the sin which he committed.
And when God permitted the fallen of good King Hezekiah, the text Says [ God left him to try him, that he might know all that was in his heart, 2 Chronicles 32.31. that is, that he might show all that was in his heart, so that the weakness and the remaining corruption of Hezekiah's hear• were shown in the since which he committed.
And how can it be then expected, that when a man hath not wit enough in use, to see his sin so far as to forbear it, he should even then see it so far as rightly to judge of himself and it? and that when Reason is low,
And how can it be then expected, that when a man hath not wit enough in use, to see his since so Far as to forbear it, he should even then see it so Far as rightly to judge of himself and it? and that when Reason is low,
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When the sensual part is pleasing it self with its fobidden objects, that pleasure so corrupts the judgement, that men will easily believe that it is lawfull, or that it is not very bad: So that sin is usually least known and felt, when it is greatest and in exercise, and one would think should then be most perceptible. Like a phrensie or madness, or other deliration, that is least known when it is greatest and most in act, because its nature is destructive to the Reason that should know it:
When the sensual part is pleasing it self with its forbidden objects, that pleasure so corrupts the judgement, that men will Easily believe that it is lawful, or that it is not very bad: So that since is usually lest known and felt, when it is greatest and in exercise, and one would think should then be most perceptible. Like a frenzy or madness, or other deliration, that is lest known when it is greatest and most in act, Because its nature is destructive to the Reason that should know it:
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A man that is drunk is in an unfit state to know what drunkenness is: and so is a man that is in his passion: You will hardly bring him to repentance till it be allaid: And so is a man in the brutifying heat of lust: or in the childish use of such recreations as he doteth on 〈 ◊ 〉 or in the ambitious pursuit of his deluding honours:
A man that is drunk is in an unfit state to know what Drunkenness is: and so is a man that is in his passion: You will hardly bring him to Repentance till it be allayed: And so is a man in the brutifying heat of lust: or in the childish use of such recreations as he dotes on 〈 ◊ 〉 or in the ambitious pursuit of his deluding honours:
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1. Little do we think what odious and dangerous errors may befall a person that now is orthodox! What a slippery mutability the mind of man is lyable unto!
1. Little do we think what odious and dangerous errors may befall a person that now is orthodox! What a slippery mutability the mind of man is liable unto!
The person that now is a zealous lover of the Truth, (when it hath procured entertainment by the happy advantage of friends, acquaintance, Ministers, Magistrates,
The person that now is a zealous lover of the Truth, (when it hath procured entertainment by the happy advantage of Friends, acquaintance, Ministers, Magistrates,
when once they have turned to some Sect that is possest by the malicious spirit! (especially the Papists and Quakers are famous for such language of reproach:
when once they have turned to Some Sect that is possessed by the malicious Spirit! (especially the Papists and Quakers Are famous for such language of reproach:
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And O that we could stop here, and could not remember you how faithfully and honestly some have seemed to love and obey the word of God, and to delight in the Communion of Saints, that by seducers have been brought to deny the divine authority of the Scriptures, and to turn their backs on all Gods publick Ordinances of Worship, and excommunicate themselves from the Society of the Saints, and vilifie or deny the works of the spirit in them!
And O that we could stop Here, and could not Remember you how faithfully and honestly Some have seemed to love and obey the word of God, and to delight in the Communion of Saints, that by seducers have been brought to deny the divine Authority of the Scriptures, and to turn their backs on all God's public Ordinances of Worship, and excommunicate themselves from the Society of the Saints, and vilify or deny the works of the Spirit in them!
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2. Little do many think in their adversity, or low estate, what seeds are in their hearts, which Prosperity would turn into very odious, scandalous sins,
2. Little do many think in their adversity, or low estate, what seeds Are in their hearts, which Prosperity would turn into very odious, scandalous Sins,
if he had their temptations and estates. How many persons that lived in good repute for humility, temperance and piety, have we seen turn proud, and sensual and ungodly, when they have been exalted!
if he had their temptations and estates. How many Persons that lived in good repute for humility, temperance and piety, have we seen turn proud, and sensual and ungodly, when they have been exalted!
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but by way of compassion, and in order to their repentance that survive, I must say that this age hath given us such lamentable instances as should make all our hearts to ake and fear,
but by Way of compassion, and in order to their Repentance that survive, I must say that this age hath given us such lamentable instances as should make all our hearts to ache and Fear,
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and make themselves believe by the ebullition of pride, that Victories authorised them to deny subjection to the higher powers, and by right or wrong to take down all that stood in their way,
and make themselves believe by the ebullition of pride, that Victories authorised them to deny subjection to the higher Powers, and by right or wrong to take down all that stood in their Way,
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and to take the Government into their own hands, and to depose their rightfull Governours? never once vouchsafing to ask themselves the question that Christ asked, Luke 12.14. [ Man, who made me a Judge, or a divider over you? ] as if authority had been nothing but strength, and he had the best right to Govern that could make the greatest force to compell obedience.
and to take the Government into their own hands, and to depose their rightful Governors? never once vouchsafing to ask themselves the question that christ asked, Lycia 12.14. [ Man, who made me a Judge, or a divider over you? ] as if Authority had been nothing but strength, and he had the best right to Govern that could make the greatest force to compel Obedience.
Little were the seeds of all this evil, discerned in the heart, before prosperity and success did cherish them and bring them to that which with grief we have long observed.
Little were the seeds of all this evil, discerned in the heart, before Prosperity and success did cherish them and bring them to that which with grief we have long observed.
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They would have said as Hazael, Am I a dog that I should do this ? if one had told them before, that when God hath charged every soul to be subject on pain of condemnation, and they had vowed fidelity, they should break all these bonds of commands and vows, and all because they were able to do it :
They would have said as hazael, Am I a dog that I should do this? if one had told them before, that when God hath charged every soul to be Subject on pain of condemnation, and they had vowed Fidis, they should break all these bonds of commands and vows, and all Because they were able to do it:
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when the Ministers of the Gospel, and their dearest friends bore witness against the sin, the heart could not by all this be brought to perceive its guilt;
when the Ministers of the Gospel, and their dearest Friends boar witness against the since, the heart could not by all this be brought to perceive its guilt;
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And how hardly to this day, do the notable discoverings of God, and the plainness of his word, and the continued witness of his servants, prevail for kindly true Repentance!
And how hardly to this day, do the notable discoverings of God, and the plainness of his word, and the continued witness of his Servants, prevail for kindly true Repentance!
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3. A man that in adversity is touched with penitent and mortifying considerations, and strongly resolveth, how holily and diligently he will live hereafter,
3. A man that in adversity is touched with penitent and mortifying considerations, and strongly resolves, how holily and diligently he will live hereafter,
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as that he may have cause to wish he had been afflicted still. O how many sick-bed promises are as pious as we can desire, that wither away and come to almost nothing,
as that he may have cause to wish he had been afflicted still. Oh how many sickbed promises Are as pious as we can desire, that wither away and come to almost nothing,
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How many with that great imprisoned Lord, do, as it were, write the story of Christ upon their prison walls, that forget him when they are set liberty!
How many with that great imprisoned Lord, do, as it were, write the story of christ upon their prison walls, that forget him when they Are Set liberty!
How many are tender-conscienced in a low estate, that when they are exalted, and converse with great ones, do think that they may wast their time in idleness and needless, scandalous recreations,
How many Are tender-conscienced in a low estate, that when they Are exalted, and converse with great ones, do think that they may wast their time in idleness and needless, scandalous recreations,
and dare scarcely own a down-right servant, or hated and reproached cause of God! O what a preservate would it be to us in prosperity, to know the corruption of our hearts,
and Dare scarcely own a downright servant, or hated and reproached cause of God! O what a preservate would it be to us in Prosperity, to know the corruption of our hearts,
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How few are there (to a wonder) that grow better by worldly greatness and prosperity? Yea how few that held their own, and grow not worse ? And yet how few are there (to a greater wonder) that refuse, or that desire not this perilous station, rather then to stand safer on the lower ground!
How few Are there (to a wonder) that grow better by worldly greatness and Prosperity? Yea how few that held their own, and grow not Worse? And yet how few Are there (to a greater wonder) that refuse, or that desire not this perilous station, rather then to stand safer on the lower ground!
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Verily, the lamentable fruits of prosperity, and the mutability of men that make great professions and promises in adversity, should make the best of us jealous of our hearts,
Verily, the lamentable fruits of Prosperity, and the mutability of men that make great professions and promises in adversity, should make the best of us jealous of our hearts,
Would one have thought that had read of Hezekiahs earnest prayer in his sickness, and the Miracle wrought to signifie his deliverance (2 Kings 20.2, 3, 9.) and of his written song of praise, Isa. 38. that yet Hezekiahs heart should so deceive him,
Would one have Thought that had read of Hezekiah's earnest prayer in his sickness, and the Miracle wrought to signify his deliverance (2 Kings 20.2, 3, 9.) and of his written song of praise, Isaiah 38. that yet Hezekiah's heart should so deceive him,
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as to prove unthankful ? You may see by his expressions his high resolutions to spend his life in the praise of God, Isa. 38.19, 20. [ The living, the living he shall praise thee, as I do this day:
as to prove unthankful? You may see by his expressions his high resolutions to spend his life in the praise of God, Isaiah 38.19, 20. [ The living, the living he shall praise thee, as I do this day:
and be charged with ingratitude ? And yet in 2 Chron. 32.25. it is said of him [ But Hezekiah rendered not again according to the benefit done unto him:
and be charged with ingratitude? And yet in 2 Chronicles 32.25. it is said of him [ But Hezekiah rendered not again according to the benefit done unto him:
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] O Sirs, what Christan that ever was in a deep affliction, and hath been recovered by the tender hand of mercy, hath not found how false a thing the heart is,
] O Sirs, what Christian that ever was in a deep affliction, and hath been recovered by the tender hand of mercy, hath not found how false a thing the heart is,
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Which of us can say, who have had the most affecting and engaging deliverances, that ever our hearts did fully answer the purposes and promises of our afflicted state ▪ and that we had as constant sensible thanksgivings after, as our complaints and prayers were before. Not I;
Which of us can say, who have had the most affecting and engaging Deliverances, that ever our hearts did Fully answer the Purposes and promises of our afflicted state ▪ and that we had as constant sensible thanksgivings After, as our complaints and Prayers were before. Not I;
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with grief I must say, Not I, though God hath tryed me many a time. Alas we are too like the de••itfull Israelites, Psal. 78.34. When he slew ••em, then they sought him;
with grief I must say, Not I, though God hath tried me many a time. Alas we Are too like the de••itfull Israelites, Psalm 78.34. When he slew ••em, then they sought him;
When we feel the 〈 ◊ 〉 resolutions of our hearts to cast off 〈 ◊ 〉 sin, to walk more thankfully and ••uitfully and accurately with God then 〈 ◊ 〉 have done, we can hardly believe that ••er those hearts shoul lose so much of those ••fections and resolutions as in a little time 〈 ◊ 〉 find they do.
When we feel the 〈 ◊ 〉 resolutions of our hearts to cast off 〈 ◊ 〉 since, to walk more thankfully and ••uitfully and accurately with God then 〈 ◊ 〉 have done, we can hardly believe that ••er those hearts Should loose so much of those ••fections and resolutions as in a little time 〈 ◊ 〉 find they do.
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And then when the next ••fliction comes, we are confounded and co••ered with shame, and have not the confi•ence with God in our prayers and cryes •s we had before,
And then when the next ••fliction comes, we Are confounded and co••ered with shame, and have not the confi•ence with God in our Prayers and cries •s we had before,
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nor how to be confident 〈 ◊ 〉 any Evidence of grace that is in the• and so we lose the comfort of our sincer••• and are cast into a state of too much h•••viness and unthankfull denyal of our de•••est mercies:
nor how to be confident 〈 ◊ 〉 any Evidence of grace that is in the• and so we loose the Comfort of our sincer••• and Are cast into a state of too much h•••viness and unthankful denial of our de•••est Mercies:
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And all this comes from 〈 ◊ 〉 foul unexpected relapses and coolings 〈 ◊ 〉 declinings of the heart that comes not 〈 ◊ 〉 to the promises we made to God in 〈 ◊ 〉 distress.
And all this comes from 〈 ◊ 〉 foul unexpected relapses and coolings 〈 ◊ 〉 declinings of the heart that comes not 〈 ◊ 〉 to the promises we made to God in 〈 ◊ 〉 distress.
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or ope••ly to justifie the persons that he justifieth ▪ As if they had forgot that a day is comi•• when they will be loth that Christ shou•• be ashamed of them, and refuse to Justif•• them, when the grand Accuser is pleading for their condemnation. I say,
or ope••ly to justify the Persons that he Justifieth ▪ As if they had forgotten that a day is comi•• when they will be loath that christ shou•• be ashamed of them, and refuse to Justif•• them, when the grand Accuser is pleading for their condemnation. I say,
if you see these men in their prosperity, would you not ask with wonder, Are these the men that lately in distress, did seem so humble, penitent and sincere? that seemed so much above these vanities, that could speak with so much contempt of all the glory and pleasures of the world:
if you see these men in their Prosperity, would you not ask with wonder, are these the men that lately in distress, did seem so humble, penitent and sincere? that seemed so much above these vanities, that could speak with so much contempt of all the glory and pleasures of the world:
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O what pillars have been shaken by prosperity? what promises broken? what sad eruptions of Pride and worldliness? What openings and sad discoveries of heart, doth this alluring charming tryal make!
Oh what pillars have been shaken by Prosperity? what promises broken? what sad eruptions of Pride and worldliness? What openings and sad discoveries of heart, does this alluring charming trial make!
And why is it that men know not themselves when they are exalted, but because they did not sufficiently know themselves, when they were brought low, nor suspected enough the purposes and promises of their hearts, in the day of their distress!
And why is it that men know not themselves when they Are exalted, but Because they did not sufficiently know themselves, when they were brought low, nor suspected enough the Purposes and promises of their hearts, in the day of their distress!
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how cold it will grow again, and how low it will fall down? And when we have attained the clearest sight of our sincerity, we little think how quickly all such apprehensions may be lost:
how cold it will grow again, and how low it will fallen down? And when we have attained the Clearest sighed of our sincerity, we little think how quickly all such apprehensions may be lost:
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Ho• confident upon good grounds is 〈 ◊ 〉 an honest heart of its sincerity ? How ce••tain that it desireth to be perfectly Holy ▪ 1. That it would be rid of the nearest deare• sin.
Ho• confident upon good grounds is 〈 ◊ 〉 an honest heart of its sincerity? How ce••tain that it Desires to be perfectly Holy ▪ 1. That it would be rid of the nearest deare• since.
5. And loves the Ministry 〈 ◊ 〉 means that have the greatest and most power•full tendency to make themselves more 〈 ◊ 〉 (all which are certain evidences of since•rity.) How clearly may the Heart percei•• all these, and write them down;
5. And loves the Ministry 〈 ◊ 〉 means that have the greatest and most power•full tendency to make themselves more 〈 ◊ 〉 (all which Are certain evidences of since•rity.) How clearly may the Heart percei•• all these, and write them down;
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and boldness with God, 〈 ◊ 〉 confidence of his love in Christ, and •oubted not of the pardon of all my sins, 〈 ◊ 〉 the Justification or acceptance of my •erson:
and boldness with God, 〈 ◊ 〉 confidence of his love in christ, and •oubted not of the pardon of all my Sins, 〈 ◊ 〉 the Justification or acceptance of my •erson:
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The soul that once •ould have defied the Accuser, if he had •old him that he did not Love the brethren, •or Love the sanctifying word and means, •or desire to be Holy, and to be free from Sin, is now as ready to believe the accusation, and will sooner believe the tempter, •hen the Minister that watcheth for them 〈 ◊ 〉 one that must give account:
The soul that once •ould have defied the Accuser, if he had •old him that he did not Love the brothers, •or Love the sanctifying word and means, •or desire to be Holy, and to be free from since, is now as ready to believe the accusation, and will sooner believe the tempter, •hen the Minister that watches for them 〈 ◊ 〉 one that must give account:
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and falsly charge it self with th• which Christ will acquit it of. (And 〈 ◊ 〉 Christ be put to Justifie us against our selv•• as well as against Satan ?) The same wo•• that a well composed believer hath in co••futing the calumnies of Satan, the sa•• hath a Minister to do in confuting the fa•• accusations of disturbed souls against the• selves. And how subtile!
and falsely charge it self with th• which christ will acquit it of. (And 〈 ◊ 〉 christ be put to Justify us against our selv•• as well as against Satan?) The same wo•• that a well composed believer hath in co••futing the calumnies of Satan, the sa•• hath a Minister to do in confuting the fa•• accusations of disturbed Souls against the• selves. And how subtle!
such 〈 ◊ 〉 the uncharitable and malicious are, agai••• their neighbours, in picking quarrels wi•• all that they say or do, in putting the wo•• construction upon all, in taking ever• thing in the most uncharitable sense, in a••gravating the evil,
such 〈 ◊ 〉 the uncharitable and malicious Are, agai••• their neighbours, in picking quarrels wi•• all that they say or do, in putting the wo•• construction upon all, in taking ever• thing in the most uncharitable sense, in a••gravating the evil,
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so unjust, and 〈 ◊ 〉 censorious, as that if they dealt as ill 〈 ◊ 〉 others, they would have the more cause fo• some of these accusations of themselves.
so unjust, and 〈 ◊ 〉 censorious, as that if they dealt as ill 〈 ◊ 〉 Others, they would have the more cause fo• Some of these accusations of themselves.
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•s all my sweet familiarity with the godly, •nd all my comfortable hours under the pre•ious means of grace, new come to this? ] O how the poor soul here calls it self 〈 ◊ 〉 O vile apostate, miserable sinner!
•s all my sweet familiarity with the godly, •nd all my comfortable hours under the pre•ious means of grace, new come to this? ] O how the poor soul Here calls it self 〈 ◊ 〉 Oh vile apostate, miserable sinner!
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or why the 〈 ◊ 〉 that I should suck? For now should I ha•• lain still and been quiet — Wherefore is lig•• given to him that is in misery and life 〈 ◊ 〉 the bitter in soul:
or why the 〈 ◊ 〉 that I should suck? For now should I ha•• lain still and been quiet — Wherefore is lig•• given to him that is in misery and life 〈 ◊ 〉 the bitter in soul:
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And much of this comes from the Ignorance of our selves in the time of Peace and Consolation. We are as David, Psal. 30.6, 7. that saith [ In my prosperity I said, I shall never be moved:
And much of this comes from the Ignorance of our selves in the time of Peace and Consolation. We Are as David, Psalm 30.6, 7. that Says [ In my Prosperity I said, I shall never be moved:
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No man is so well in health, but must reckon on it that he may be sick. When you feel nothing but peace and quietness of mind, expect a stormy night of fears, that may disquiet you:
No man is so well in health, but must reckon on it that he may be sick. When you feel nothing but peace and quietness of mind, expect a stormy night of fears, that may disquiet you:
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If you say, To what purpose should you know before hand, how subject you are to this falling sickness ? I answer, Not to anticipate, or bring on your sorrows;
If you say, To what purpose should you know before hand, how Subject you Are to this falling sickness? I answer, Not to anticipate, or bring on your sorrows;
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and you may be furnished with right principles, and with promises, and experiences, and recorded evidences of grace, and when comfort is withdrawn, you may by such provision understand, that God changeth not, nor breaks his Covenant, nor abates his Love, when your apprehensions change :
and you may be furnished with right principles, and with promises, and experiences, and recorded evidences of grace, and when Comfort is withdrawn, you may by such provision understand, that God changes not, nor breaks his Covenant, nor abates his Love, when your apprehensions change:
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Expect some sicknesses, and you will the better know the use of the Physicion, and will lay up promises, and prepare your cordials: and this will prove an exceeding ease,
Expect Some Sicknesses, and you will the better know the use of the physician, and will lay up promises, and prepare your cordials: and this will prove an exceeding ease,
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And what I have said of the loss of comfort, may be said also of the diminished and interrupted operations of all grace. We little think in the vigor of our holy progress, what falls and swonnings and languishings we may find.
And what I have said of the loss of Comfort, may be said also of the diminished and interrupted operations of all grace. We little think in the vigor of our holy progress, what falls and swonnings and languishings we may find.
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and that many a true Christian hath such withdrawings of the spirit of prayer, as makes them think they are possessed with a dumb devil, and question whether ever they prayed acceptably at all,
and that many a true Christian hath such withdrawings of the Spirit of prayer, as makes them think they Are possessed with a dumb Devil, and question whither ever they prayed acceptably At all,
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and find delight in all the ordinances, remember that you are subject to such sicknesses as may take away your appetite, and make you say, I have no mind to hear, or read or pray:
and find delight in all the ordinances, Remember that you Are Subject to such Sicknesses as may take away your appetite, and make you say, I have no mind to hear, or read or pray:
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and the frustrating of those expectations, doth so often turn the Table of the Lord into the bitterness of wormwood, into distracting fears and troubles, that I cannot tell whether any other part of worship occasion so much distress to many that are upright at the heart,
and the frustrating of those Expectations, does so often turn the Table of the Lord into the bitterness of wormwood, into distracting fears and Troubles, that I cannot tell whither any other part of worship occasion so much distress to many that Are upright At the heart,
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So when you are clear and vigorous in the Life of faith, and can abhor all temptations to unbelief, and the beams of sacred Verity in the Scriptures have shewed you that it is the undoubted word of God,
So when you Are clear and vigorous in the Life of faith, and can abhor all temptations to unbelief, and the beams of sacred Verity in the Scriptures have showed you that it is the undoubted word of God,
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and may think of them all with troublesome distracting doubts, and be forced to cry with the Disciples, Luke 17.5. Lord increase our faith: And as he Mark 9.24. Lord, I believe, help thou my unbelief. Yea worse then so:
and may think of them all with troublesome distracting doubts, and be forced to cry with the Disciples, Lycia 17.5. Lord increase our faith: And as he Mark 9.24. Lord, I believe, help thou my unbelief. Yea Worse then so:
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] When yet at that time, their Fears and their abstaining from iniquity shew, that they Believe the Threatnings, and therefore indeed believe the word. Now if we did but throughly know our selves, when faith is in its exercise and strength,
] When yet At that time, their Fears and their abstaining from iniquity show, that they Believe the Threatenings, and Therefore indeed believe the word. Now if we did but thoroughly know our selves, when faith is in its exercise and strength,
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and we should not be overwelmed with horror as soon as any hideous and blasphemous temptations do assault us; (when Christ himself was not exempted from the most blasphemous temptation,
and we should not be overwelmed with horror as soon as any hideous and blasphemous temptations do assault us; (when christ himself was not exempted from the most blasphemous temptation,
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and what advantage the deceiver hath, and how much of your own to take his part, and how low he may bring you both in point of Grace and Peace, though he cannot damn you.
and what advantage the deceiver hath, and how much of your own to take his part, and how low he may bring you both in point of Grace and Peace, though he cannot damn you.
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and expose the chastity of his wife to hazzard, as we read in Gen. 12.12, 13, 19.? And that he should fall into the same sin, again on the same occasion, Gen. 20. to Abimelech, as before he had done with Pharaoh! And that Isaac should after him fall into the same sin, in the same place! Gen. 26.7.
and expose the chastity of his wife to hazard, as we read in Gen. 12.12, 13, 19.? And that he should fallen into the same since, again on the same occasion, Gen. 20. to Abimelech, as before he had done with Pharaoh! And that Isaac should After him fallen into the same since, in the same place! Gen. 26.7.
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and the faith•fulness and al-sufficiency of God, that o• would think the frowns and threatnings 〈 ◊ 〉 a man should signifie nothing to us, wh•• God stands by,
and the faith•fulness and All-sufficiency of God, that o• would think the frowns and threatenings 〈 ◊ 〉 a man should signify nothing to us, wh•• God Stands by,
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And yet wh•• base dejectedness, and sinfull compliance• are many brought to through the fear 〈 ◊ 〉 man, that before the hour of this temp•tation, could talk as couragiously as any ▪ This was the case of Peter, before mentioned:
And yet wh•• base dejectedness, and sinful compliance• Are many brought to through the Fear 〈 ◊ 〉 man, that before the hour of this temp•tation, could talk as courageously as any ▪ This was the case of Peter, before mentioned:
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They will •pend whole hours, and dayes of humilia•ion, in confessing their sin, and bewail•ng their weaknesses and want of grace, •nd lamenting their desert of misery:
They will •pend Whole hours, and days of humilia•ion, in confessing their since, and bewail•ng their Weaknesses and want of grace, •nd lamenting their desert of misery:
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And all this is done by them in the uprightness of their hearts, and not dissemblingly. And yet would you think, that with all this Humility, there should be any pride ? and that the same person should lift up themselves and resist the• helps to further Humiliation? Do the• think in their dejections, that it is in the• hearts so much to exalt themselves? I co••fess many of them are sensible of the Pride,
And all this is done by them in the uprightness of their hearts, and not dissemblingly. And yet would you think, that with all this Humility, there should be any pride? and that the same person should lift up themselves and resist the• helps to further Humiliation? Do the• think in their dejections, that it is in the• hearts so much to exalt themselves? I co••fess many of them Are sensible of the Pride,
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Observe it but at such time• as these, and you will see that break forth ▪ that before appeared not. 1. When 〈 ◊ 〉 are undervalued and slighted, and meane• persons preferred before us,
Observe it but At such time• as these, and you will see that break forth ▪ that before appeared not. 1. When 〈 ◊ 〉 Are undervalved and slighted, and meane• Persons preferred before us,
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and when our words and judgements are made light of, and our parts thought to be poor and low ▪ when any blot of dishonour is cast upo• us, deserved or undeserved;
and when our words and Judgments Are made Light of, and our parts Thought to be poor and low ▪ when any blot of dishonour is cast upo• us, deserved or undeserved;
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so that the same person that can •our out words of blame and shame against himself, cannot bear half as much from •thers without displeasure and disquietness of mind.
so that the same person that can •our out words of blame and shame against himself, cannot bear half as much from •thers without displeasure and disquietness of mind.
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2. When we are reproved of any disgracefull sin, how hardly goes it down, and how many excuses have we? how seldom are we brought to downright penitent confessions? What secret distaste is apt to be rising in our hearts, against the reprover!
2. When we Are reproved of any disgraceful since, how hardly Goes it down, and how many excuses have we? how seldom Are we brought to downright penitent confessions? What secret distaste is apt to be rising in our hearts, against the reprover!
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4. When we are admired, appladed, or excessively esteemed and loved, how apt are we to be too much pleased with it? which sheweth a proud desire to be some body in the world:
4. When we Are admired, appladed, or excessively esteemed and loved, how apt Are we to be too much pleased with it? which shows a proud desire to be Some body in the world:
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7. Another instance of our unacquaintedness with our hearts, and the latent undiscerned corruption of them, is, our littl• discerning or bewailing those secret master sins, which lie at the root of all the rest, and are the life of the old man,
7. another instance of our unacquaintedness with our hearts, and the latent undiscerned corruption of them, is, our littl• discerning or bewailing those secret master Sins, which lie At the root of all the rest, and Are the life of the old man,
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What abundance of Christians are sensible of their unbelief as to the applying acts of faith that tend to their assurance of their own salvation, that are little sensible of any defect in the Assenting act, or of any secret root of unbelief about the truth of the Gospel revelations:
What abundance of Christians Are sensible of their unbelief as to the applying acts of faith that tend to their assurance of their own salvation, that Are little sensible of any defect in the Assenting act, or of any secret root of unbelief about the truth of the Gospel revelations:
••th what indignation should we meet the ••mpter, and scorn his base unreasonable •otions, if we did but perfectly believe the ••ry truth of the Gospel, and world to come! •ow carefull and earnest should we be, to •ake our calling and election sure!
••th what Indignation should we meet the ••mpter, and scorn his base unreasonable •otions, if we did but perfectly believe the ••ry truth of the Gospel, and world to come! •ow careful and earnest should we be, to •ake our calling and election sure!
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How much should we prefer that ••ate of life that furthereth our salvation, •efore that which strengtheneth our snares •y furthering our prosperity and plea•ure in the world,
How much should we prefer that ••ate of life that furthereth our salvation, •efore that which strengtheneth our snares •y furthering our Prosperity and plea•ure in the world,
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if we were not weak or ••anting in our belief of the the certain •erity of these things? Did we better know •he badness of our hearts herein, it would engage us more in fortifying the vitals,
if we were not weak or ••anting in our belief of the the certain •erity of these things? Did we better know •he badness of our hearts herein, it would engage us more in fortifying the vitals,
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What passionate complaints have we of their want of sorrow for their sin, and want of memory, and of ability to pray, &c. when their complaints for want of Love to God, and more affecting knowledge of him, are so col• and customary,
What passionate complaints have we of their want of sorrow for their since, and want of memory, and of ability to pray, etc. when their complaints for want of Love to God, and more affecting knowledge of him, Are so col• and customary,
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as shews us they little observe the greatness of this sinfull want ▪ This is the very heart, and summ, and poy•son of all the sins of our soul and life.
as shows us they little observe the greatness of this sinful want ▪ This is the very heart, and sum, and poy•son of all the Sins of our soul and life.
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3. How little are most Christians troubled for want of Love to men! (to Brethren, neighbours and enemies) how cold are their complaints for their defects in this, in comparison of other of their complaints!
3. How little Are most Christians troubled for want of Love to men! (to Brothers, neighbours and enemies) how cold Are their complaints for their defects in this, in comparison of other of their complaints!
But is there not cause of as deep humiliation for this sin, as almost any other? It seems to me that want of Love is one of the most prevalent diseases among us,
But is there not cause of as deep humiliation for this since, as almost any other? It seems to me that want of Love is one of the most prevalent diseases among us,
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I oft hear people say, O that we could hear more attentively and affectionately, and pray more fervently, and weep for sin more plenteously: But how seldom do I hear them say, O that we did love our Brethren more ardently, and our Neighbours and Enemies more heartily then we do,
I oft hear people say, Oh that we could hear more attentively and affectionately, and pray more fervently, and weep for since more plenteously: But how seldom do I hear them say, Oh that we did love our Brothers more ardently, and our Neighbours and Enemies more heartily then we do,
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And indeed it appeareth so when it comes to tryal: to that tryal which Christ will judge it by at last, Mat. 25. When Love must be shewed by any self-denyal, or costly demonstration, by parting with our food and rayment, to supply the wants of others, and by hazarding our selves for them in their distress, then see how much we Love indeed! Good words cost little:
And indeed it appears so when it comes to trial: to that trial which christ will judge it by At last, Mathew 25. When Love must be showed by any self-denial, or costly demonstration, by parting with our food and raiment, to supply the Wants of Others, and by hazarding our selves for them in their distress, then see how much we Love indeed! Good words cost little:
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and will do as little for the soul of the giver, as for the Body of the receiver. And how little hazardous or costly Love is found among us, either to enemies, neighbours, or to Saints! Did we better know our hearts, there would be more care and diligence used to bring them to effectual fervent Love, then to those duties that are of less importance;
and will do as little for the soul of the giver, as for the Body of the receiver. And how little hazardous or costly Love is found among us, either to enemies, neighbours, or to Saints! Did we better know our hearts, there would be more care and diligence used to bring them to effectual fervent Love, then to those duties that Are of less importance;
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8. Another instance of unobserved corruption of the heart, is, The frequent and secret insinuations of selfishness in all that we do toward God or man:
8. another instance of unobserved corruption of the heart, is, The frequent and secret insinuations of selfishness in all that we do towards God or man:
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before we are aware, self-interest, or self-esteem, or self conceit, or self-love, or self-will, or self-seeking do secretly creep in and marr the work.
before we Are aware, self-interest, or self-esteem, or self conceit, or Self-love, or self-will, or self-seeking do secretly creep in and mar the work.
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When we enter upon any office, or desire preferment, or riches, or honour in the world, we think we do it purely for God, to furnish us for his service, and little think how much of selfishness is in our desires.
When we enter upon any office, or desire preferment, or riches, or honour in the world, we think we do it purely for God, to furnish us for his service, and little think how much of selfishness is in our Desires.
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or when we think we are faithfully maintaining on one side order and obedience against confusion and turbulent disquiet spirits, or the Ʋnity of the Church against division ;
or when we think we Are faithfully maintaining on one side order and Obedience against confusion and turbulent disquiet spirits, or the Ʋnity of the Church against division;
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But above all others, Christ himself, and the Holy Ghost that searcheth the hidden things of the heart, hath warned one sort to be suspicious of their hearts;
But above all Others, christ himself, and the Holy Ghost that Searches the hidden things of the heart, hath warned one sort to be suspicious of their hearts;
and that is, those that cannot bear the dissent and infirmities of their brethren in tolerable things, and those that are calling for fire from heaven,
and that is, those that cannot bear the dissent and infirmities of their brothers in tolerable things, and those that Are calling for fire from heaven,
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So Rom. 14.1, 2, &c. & 15.1, 2. Him that is weak in the faith, receive ye — who art thou that judgest another mans servant? Why dost thou judge thy brother,
So Rom. 14.1, 2, etc. & 15.1, 2. Him that is weak in the faith, receive you — who art thou that Judges Another men servant? Why dost thou judge thy brother,
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So Gal. 6.1, 2. Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thy self lest thou also be tempted.
So Gal. 6.1, 2. Brothers, if a man be overtaken in a fault, you which Are spiritual restore such a one in the Spirit of meekness, considering thy self lest thou also be tempted.
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which is notably discovered and vehemently prest by the Apostle, James 3.1, &c. where you may see how greatly the judgement of the spirit of God concerning our hearts doth differ from mens judgement of themselves.
which is notably discovered and vehemently pressed by the Apostle, James 3.1, etc. where you may see how greatly the judgement of the Spirit of God Concerning our hearts does differ from men's judgement of themselves.
and that the wisdom from above is neither unholy nor contentious, but first pure, and then peaceable, gentle and easie to be entreated, Jam. 3.17. You see then how oft and dangerously we are deceived, by unacquaintedness with our selves;
and that the Wisdom from above is neither unholy nor contentious, but First pure, and then peaceable, gentle and easy to be entreated, Jam. 3.17. You see then how oft and dangerously we Are deceived, by unacquaintedness with our selves;
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and how selfish carnal principles, ends and motives are oft mixed in the actions which we think are the most excellent for wisdom, zeal, and piety that ever we did perform.
and how selfish carnal principles, ends and motives Are oft mixed in the actions which we think Are the most excellent for Wisdom, zeal, and piety that ever we did perform.
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9. The strong eruption of those passions that seemed to be quite mortified, doth shew that there is more evil lurking in the heart, then ordinarily doth appear.
9. The strong eruption of those passion that seemed to be quite mortified, does show that there is more evil lurking in the heart, then ordinarily does appear.
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Our very love to the Assemblies and ordinances of worship, and to Ministers, and other servants of the Lord; to Books, and Knowledge; are ordinarily mixt ;
Our very love to the Assemblies and ordinances of worship, and to Ministers, and other Servants of the Lord; to Books, and Knowledge; Are ordinarily mixed;
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And the Love that beginneth in the spirit, is apt to degenerate into carnal Love, and to have too much respect to Riches, or Honour, or personage, or birth, or particular concernments of our own,
And the Love that begins in the Spirit, is apt to degenerate into carnal Love, and to have too much respect to Riches, or Honour, or personage, or birth, or particular concernments of our own,
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But I must here desire you to take heed of running into their extream, who hereupon conclude that their hearts being so dark and so deceitfull, are not at all to be understood;
But I must Here desire you to take heed of running into their extreme, who hereupon conclude that their hearts being so dark and so deceitful, Are not At all to be understood;
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I would intreat these persons to consider of these truths, for their better information. 1. Temptations do not only shew the evil that is in the heart,
I would entreat these Persons to Consider of these truths, for their better information. 1. Temptations do not only show the evil that is in the heart,
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What need you ••re proof then the sad instances of •oah, Lot, David, Solomon and Peter ? It ••d not prove that any of these were •aceless hypocrites before, because they fell fouly by Temptations.
What need you ••re proof then the sad instances of •oah, Lot, David, Solomon and Peter? It ••d not prove that any of these were •aceless Hypocrites before, Because they fell foully by Temptations.
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4. And therefore it is our own duty 〈 ◊ 〉 keep as far from Temptations as we ca• and if we have Grace to avoid the sin 〈 ◊ 〉 avoiding the Temptation, we have such Gr•• as God useth for the saving of his ow• Not that he hath saving grace that wo••• live wickedly if he were but tempted to 〈 ◊ 〉 by those ordinary tryals that humane •••ture may expect:
4. And Therefore it is our own duty 〈 ◊ 〉 keep as Far from Temptations as we ca• and if we have Grace to avoid the since 〈 ◊ 〉 avoiding the Temptation, we have such Gr•• as God uses for the Saving of his ow• Not that he hath Saving grace that wo••• live wickedly if he were but tempted to 〈 ◊ 〉 by those ordinary trials that humane •••ture may expect:
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if it so continue, shall 〈 ◊ 〉 saved, though possibly there migh have 〈 ◊ 〉 a Temptation so strong as would have co••quered the measure of grace that he ha• if it had not been fortified with new supplie• ▪ It is therefore more dotage in those th•• could find in their hearts to put themselv•• upon some Temptation, to try whether the• are sincere by the success. Avoid temptat••on, that you may avoid the sin and punis••ment. Make not your selves worse on pr•••ence of discovering how bad you are.
if it so continue, shall 〈 ◊ 〉 saved, though possibly there migh have 〈 ◊ 〉 a Temptation so strong as would have co••quered the measure of grace that he ha• if it had not been fortified with new supplie• ▪ It is Therefore more dotage in those th•• could find in their hearts to put themselv•• upon Some Temptation, to try whither the• Are sincere by the success. Avoid temptat••on, that you may avoid the sin and punis••ment. Make not your selves Worse on pr•••ence of discovering how bad you Are.
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but he that ••th sin, or would sin if he could, and had ••ther have the sin for its Pleasure or Com•odity to the flesh, then be free from it, and 〈 ◊ 〉 Holy, in order to salvation,
but he that ••th since, or would sin if he could, and had ••ther have the since for its Pleasure or Com•odity to the Flesh, then be free from it, and 〈 ◊ 〉 Holy, in order to salvation,
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5. Lastly, Let such persons try themselves by •heir conquest over the Temptations which •hey have, and not by imaginary conflicts with all that they think may possibly at any •ime assault them.
5. Lastly, Let such Persons try themselves by •heir conquest over the Temptations which •hey have, and not by imaginary conflicts with all that they think may possibly At any •ime assault them.
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And thus I have shewed you how self-ignorance hindereth the conquest and mortifying of sin, even in the Godly, and now shall add some further motives.
And thus I have showed you how self-ignorance hindereth the conquest and mortifying of since, even in the Godly, and now shall add Some further motives.
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2. Not knowing our selves, and the se•ret corruptions of our hearts, doth make sin surprize us the more dangerously, and break forth the more shamefully, and wound our consciences the more terribly.
2. Not knowing our selves, and the se•ret corruptions of our hearts, does make since surprise us the more dangerously, and break forth the more shamefully, and wound our Consciences the more terribly.
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It overwhelmeth the soul with despairing thoughts to find it self so bad, when it thought it had been better. It breedeth endless suspicions and fears,
It overwhelmeth the soul with despairing thoughts to find it self so bad, when it Thought it had been better. It breeds endless suspicions and fears,
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we are still ready to think what ever we discern that is good within us, that we may as well be mistaken now as we were before. And thus our present self-ignorance when discovered, may hinder all the comforts of our lives.
we Are still ready to think what ever we discern that is good within us, that we may as well be mistaken now as we were before. And thus our present self-ignorance when discovered, may hinder all the comforts of our lives.
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II. I am next to perswade Believers t• know their Graces and their hap•piness. Good is the object of voluntar• knowledge: but Evil of forced involuntar• knowledge, unless as the knowledge of ev•• tendeth to some Good. Therefore methink you should be readyest to this part of th• study of your selves.
II I am next to persuade Believers t• know their Graces and their hap•piness. Good is the Object of voluntar• knowledge: but Evil of forced involuntar• knowledge, unless as the knowledge of ev•• tendeth to Some Good. Therefore Methinks you should be Readiest to this part of th• study of your selves.
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And yet, alas, th• presumptuous are not more unwilling t• know their sin and misery, then some per•plexed Christians are backward to acknowledge their Grace and Happiness.
And yet, alas, th• presumptuous Are not more unwilling t• know their since and misery, then Some per•plexed Christians Are backward to acknowledge their Grace and Happiness.
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and of the sincerity o• their Love to him? and to make them believe that they are dear to God when they loa•• themselves! how hard is it to perswade the• that the Riches of Christ, the promises of the Gospel,
and of the sincerity o• their Love to him? and to make them believe that they Are dear to God when they loa•• themselves! how hard is it to persuade the• that the Riches of christ, the promises of the Gospel,
1. The remnants of sin are so great, and so active and troublesome, as that the feeling of these contrary dispositions doth hinder •hem from observing the operations of •race.
1. The remnants of since Are so great, and so active and troublesome, as that the feeling of these contrary dispositions does hinder •hem from observing the operations of •race.
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Espe••ally when grace by its enmity to sin doth •ake the soul so suspicious and sensible of 〈 ◊ 〉 ▪ as that the observation of it turns their •ind from the observation of the contrary ••od that is in them.
Espe••ally when grace by its enmity to since does •ake the soul so suspicious and sensible of 〈 ◊ 〉 ▪ as that the observation of it turns their •ind from the observation of the contrary ••od that is in them.
•nd sickness and wounds are felt more sen••bly then Health. The fears of misery by 〈 ◊ 〉, are easilyer excited, and are more pas••onate, then Love and Hope, and all the af••ctions that are imployed in the prose•ution of good. And in the midst of Fears 〈 ◊ 〉 is hard to feel the matter of our Joyes. •ear is a tyrant if it exceed,
•nd sickness and wounds Are felt more sen••bly then Health. The fears of misery by 〈 ◊ 〉, Are easilyer excited, and Are more pas••onate, then Love and Hope, and all the af••ctions that Are employed in the prose•ution of good. And in the midst of Fears 〈 ◊ 〉 is hard to feel the matter of our Joys. •ear is a tyrant if it exceed,
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Moderate Fears then are given to Believers for their necessary preservation ▪ that walking among enemies and snares, they may take heed and scape them.
Moderate Fears then Are given to Believers for their necessary preservation ▪ that walking among enemies and snares, they may take heed and escape them.
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But when this passion doth exceed, it abuseth us ▪ and drowns the voice of Reason: It maketh us believe that every temptation is a sin, and every sin is such as cannot stand with grace,
But when this passion does exceed, it abuseth us ▪ and drowns the voice of Reason: It makes us believe that every temptation is a since, and every sin is such as cannot stand with grace,
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and the fear of damnation makes him imagine he shall be damned. It is wonderfull hard in a frightfull state, or indeed in any passion that is strong, to have the free use of Judgement for the knowing of our selves,
and the Fear of damnation makes him imagine he shall be damned. It is wonderful hard in a frightful state, or indeed in any passion that is strong, to have the free use of Judgement for the knowing of our selves,
and therefore in the midst of so much corruption are oft-times hardly discerned from none. A little faith even as a grain of mustard seed, may save us:
and Therefore in the midst of so much corruption Are ofttimes hardly discerned from none. A little faith even as a grain of mustard seed, may save us:
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] So the Little faith of the Disciples kept them from perishing, but not from their fear of perishing, Mat. 8.24, 25, 26. When a great tempest arose,
] So the Little faith of the Disciples kept them from perishing, but not from their Fear of perishing, Mathew 8.24, 25, 26. When a great tempest arose,
and he saith to them, Why are ye afraid, O ye of little faith? The little faith of the same Disciples entitled them to the Fatherly protection and provision of God:
and he Says to them, Why Are you afraid, Oh you of little faith? The little faith of the same Disciples entitled them to the Fatherly protection and provision of God:
and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? So in Mat. 16.7, 8. The seed that Christ likeneth his kingdom to, Mat. 13.31. hath life while it is buried in the earth, and is visible while a little seed ;
and to morrow is cast into the oven, shall he not much more cloth you, Oh you of little faith? So in Mathew 16.7, 8. The seed that christ likeneth his Kingdom to, Mathew 13.31. hath life while it is buried in the earth, and is visible while a little seed;
but is not so observed as when it cometh to be as a tree. Though God despise not the day of little things, Zech. 4.10. and though he will not break the bruised reed, or quench the smoaking flax, Isa. 42.3. yet our selves or others cannot discern and value these obscure beginnings, as God doth.
but is not so observed as when it comes to be as a tree. Though God despise not the day of little things, Zechariah 4.10. and though he will not break the Bruised reed, or quench the smoking flax, Isaiah 42.3. yet our selves or Others cannot discern and valve these Obscure beginnings, as God does.
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But because we cannot easily find a little faith and a little Love when we are looking for it, we take the non-appearance for a non-existence, and call it none.
But Because we cannot Easily find a little faith and a little Love when we Are looking for it, we take the non-appearance for a nonexistence, and call it none.
3. Sanctification is oft unknown to those that have it, because they do not try and judge themselves by sure infallible Marks, the Essentials of the new man;
3. Sanctification is oft unknown to those that have it, Because they do not try and judge themselves by sure infallible Marks, the Essentials of the new man;
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The Essence of Sanctification as denominated from its opposite objects, is nothing but our Renunciation and Rejection of the flesh, the World, and the Devil, of Pleasures, Profits and Honours, as they would be preferred before God, and draw us to forsake him.
The Essence of Sanctification as denominated from its opposite objects, is nothing but our Renunciation and Rejection of the Flesh, the World, and the devil, of Pleasures, Profits and Honours, as they would be preferred before God, and draw us to forsake him.
In these three Acts, as upon the first three objects, and against the other three objects, lyeth all that is Essential to Sanctification, and that we should judge of our sincerity,
In these three Acts, as upon the First three objects, and against the other three objects, lies all that is Essential to Sanctification, and that we should judge of our sincerity,
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and title to salvation by, as I before shewed. But besides these there are many desireable qualities and gifts, which we may seek for, and be thankfull for;
and title to salvation by, as I before showed. But beside these there Are many desirable qualities and Gifts, which we may seek for, and be thankful for;
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4. Freedom from too strong affections about the creatures, and from disturbing passions. 5. Lively Affections and feeling operations of the soul towards God, in holy duty:
4. Freedom from too strong affections about the creatures, and from disturbing passion. 5. Lively Affections and feeling operations of the soul towards God, in holy duty:
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and tender meltingt of the heart for sin: which are very desireable, but depend so much on the temperature of the body, and outward accidents, and are but the vigor and •ot the Life and being of the new creature, that we must not judge of our sincerity by them.
and tender meltingt of the heart for since: which Are very desirable, but depend so much on the temperature of the body, and outward accidents, and Are but the vigor and •ot the Life and being of the new creature, that we must not judge of our sincerity by them.
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7. Lastly, the same must be said also of all that rectitude of life, and those degrees of obedience that are above meer sincerity: in which one true Christian doth exceed another;
7. Lastly, the same must be said also of all that rectitude of life, and those Degrees of Obedience that Are above mere sincerity: in which one true Christian does exceed Another;
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On the left hand that of the Prophane, and of the Antinomians ; The former cannot distinguish between sinners and sinners, sanctified and unsanctified, Justified and unjustified sinners ;
On the left hand that of the Profane, and of the Antinomians; The former cannot distinguish between Sinners and Sinners, sanctified and unsanctified, Justified and unjustified Sinners;
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On the other hand must be avoided this extream of perplexed doubting Christians, that make all their sins, or too many of them, to be matter of doubting, which should be but matter of humiliation.
On the other hand must be avoided this extreme of perplexed doubting Christians, that make all their Sins, or too many of them, to be matter of doubting, which should be but matter of humiliation.
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I know it is a very great difficulty that hath long perplexed the Doctors of the Church, to define what sins are consistent, and what inconsistent with a state of Holiness and Salvation, (which if any distinguish by the names of Mortal and Venial, taking the words in no other sense, I shall not quarrell with them.) At the present I shall say but this for the resolving of this great and weighty question.
I know it is a very great difficulty that hath long perplexed the Doctors of the Church, to define what Sins Are consistent, and what inconsistent with a state of Holiness and Salvation, (which if any distinguish by the names of Mortal and Venial, taking the words in no other sense, I shall not quarrel with them.) At the present I shall say but this for the resolving of this great and weighty question.
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And therefore whatever sin consisteth with the fore-described Essentials of Sanctification, (viz. The Habituall devotion of the soul to God, the Father, Son and Holy Ghost,
And Therefore whatever since Consisteth with the fore-described Essentials of Sanctification, (viz. The Habitual devotion of the soul to God, the Father, Son and Holy Ghost,
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And therefore whatever sin consisteth with Habitual Repentance, (which is the Hatred of sin as sin, ) and hath Actual Repentance when it is observed, and there is time of deliberation, consisteth with a state of Grace.
And Therefore whatever since Consisteth with Habitual Repentance, (which is the Hatred of since as since,) and hath Actual Repentance when it is observed, and there is time of deliberation, Consisteth with a state of Grace.
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Now you may by this, much discern as to particular acts, whether they are consistent with Habitual hatred of sin. For some sins are so much in the power of the will, that he that hath an Habitual hatred of them, cannot frequently commit them ;
Now you may by this, much discern as to particular acts, whither they Are consistent with Habitual hatred of since. For Some Sins Are so much in the power of the will, that he that hath an Habitual hatred of them, cannot frequently commit them;
because that sheweth that Repentance was indeed either but Superfi•ial, or not Habitual. But some sins are not so great and heynous, and therefore do not •o much deterr the soul,
Because that shows that Repentance was indeed either but Superfi•ial, or not Habitual. But Some Sins Are not so great and heinous, and Therefore do not •o much deter the soul,
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and some are not so fully in the power of a sanctified will (as •assions, thoughts, &c.) and therefore may •fter be committed in consistency with Ha•itual Repentance or Hatred of sin.
and Some Are not so Fully in the power of a sanctified will (as •assions, thoughts, etc.) and Therefore may •fter be committed in consistency with Ha•itual Repentance or Hatred of since.
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And therefore he that will sin as much •s will consist with any sparks of Grace, shall •ury those sparks by his sin, and shall not know that he hath any Grace, nor have the comfort of it;
And Therefore he that will sin as much •s will consist with any sparks of Grace, shall •ury those sparks by his since, and shall not know that he hath any Grace, nor have the Comfort of it;
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and further may do, when the occasion will excuse me from the imputation of disproportion and unseasonableness, •n repeating the proofs of all that we speak in Explication or Application of the principal point.
and further may do, when the occasion will excuse me from the imputation of disproportion and unseasonableness, •n repeating the proofs of all that we speak in Explication or Application of the principal point.
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4. Another cause that many Christians are ignorant of their state of Grace, is their looking so much at what they should be, an• what others are that have a high degree 〈 ◊ 〉 grace,
4. another cause that many Christians Are ignorant of their state of Grace, is their looking so much At what they should be, an• what Others Are that have a high degree 〈 ◊ 〉 grace,
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We observe 〈 ◊ 〉 diseases and our sores more sensibly then 〈 ◊ 〉 health. David for one Absalon is so afflicte• that he wished he had dyed for him ▪ though a rebell! when his comfort in So•lomon and his other children is laid aside ▪ As all the humours flow to the pained place,
We observe 〈 ◊ 〉 diseases and our sores more sensibly then 〈 ◊ 〉 health. David for one Absalom is so afflicte• that he wished he had died for him ▪ though a rebel! when his Comfort in So•lomon and his other children is laid aside ▪ As all the humours flow to the pained place,
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Yea when we have set to it, and •y diligent search with the best assistances, •ave discovered our sincerity, and recorded the judgement, if Conscience cannot present•y recall its proofs,
Yea when we have Set to it, and •y diligent search with the best assistances, •ave discovered our sincerity, and recorded the judgement, if Conscience cannot present•y Recall its proofs,
2. Perhaps we judge (as I said before) in the fit of a passion, of fear or grief, which •mperiously over-ruleth or disturbeth reason. And then no wonder if in our haste we say that all men that would comfort us are •yars.
2. Perhaps we judge (as I said before) in the fit of a passion, of Fear or grief, which •mperiously overruleth or disturbeth reason. And then no wonder if in our haste we say that all men that would Comfort us Are •yars.
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And if with David, Psal. 77.2, 3, 7, 8, 9. in the day of our trouble, our souls do even refuse to be comforted, and if we remember God and are troubled more, and if our spirit be overwhelmed in us:
And if with David, Psalm 77.2, 3, 7, 8, 9. in the day of our trouble, our Souls do even refuse to be comforted, and if we Remember God and Are troubled more, and if our Spirit be overwhelmed in us:
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And so all our labour in •rying, and all our experiences, and all Gods former manifestations of himself to •he soul are lost, as to our present comfort, when over Grace is out of sight. Like fool•sh travailers that think they are out of •he way,
And so all our labour in •rying, and all our experiences, and all God's former manifestations of himself to •he soul Are lost, as to our present Comfort, when over Grace is out of sighed. Like fool•sh travelers that think they Are out of •he Way,
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and call to remembrance our songs in the night, and commune with our hearts in such a diligent search, and remembrance of the mercies formerly received, Psal. 77.5, 6, 7.
and call to remembrance our songs in the night, and commune with our hearts in such a diligent search, and remembrance of the Mercies formerly received, Psalm 77.5, 6, 7.
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7. Lastly, the operations of mans soul are naturally so various, and from corruption are so confused and so dark, that we are oft-times in a maze and at a loss,
7. Lastly, the operations of men soul Are naturally so various, and from corruption Are so confused and so dark, that we Are ofttimes in a maze and At a loss,
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HAving thus shewed you the Causes 〈 ◊ 〉 our Ignorance of our Sanctification I shall briefly tell you some Reasons th•• should move you to seek to be acquainte• with it, where it is.
HAving thus showed you the Causes 〈 ◊ 〉 our Ignorance of our Sanctification I shall briefly tell you Some Reasons th•• should move you to seek to be acquainte• with it, where it is.
To know Christ within us, is our •appiness on earth, in order to the know•edge of him in Glory face to face, which is •he happiness of heaven. To know God •hough darkly through a glass, and but in •art, (1 Cor. 13.12.) is far above all crea•ure knowledge. The knowledge of him •aiseth, quickneth, sanctifieth, enlargeth •nd advanceth all our faculties.
To know christ within us, is our •appiness on earth, in order to the know•edge of him in Glory face to face, which is •he happiness of heaven. To know God •hough darkly through a glass, and but in •art, (1 Cor. 13.12.) is Far above all crea•ure knowledge. The knowledge of him •aiseth, Quickeneth, Sanctifieth, enlarges •nd Advanceth all our faculties.
how delightfull must it be to a true Believer to find Christ within him, and to know his title to eternal life? If the knowledge of full barns, and much goods laid up for many years, can make a sensual worlding say, Soul take thy ease, eat, drink and be merry, Luke 12.19, 20. Me think• the knowledge of our interest in Christ an• heaven, should make us say, [ Thou hast 〈 ◊ 〉 gladness in my heart, more then in the ti•• that their corn and wine increased, (that 〈 ◊ 〉 more then corn and wine could put in•• theirs) Psal. 4.7. [ Return unto thy Rest, 〈 ◊ 〉 soul, for the Lord hath dealt bountifully wi•• thee, Psal. 116.7.
how delightful must it be to a true Believer to find christ within him, and to know his title to Eternal life? If the knowledge of full Barns, and much goods laid up for many Years, can make a sensual Worlding say, Soul take thy ease, eat, drink and be merry, Lycia 12.19, 20. Me think• the knowledge of our Interest in christ an• heaven, should make us say, [ Thou hast 〈 ◊ 〉 gladness in my heart, more then in the ti•• that their corn and wine increased, (that 〈 ◊ 〉 more then corn and wine could put in•• theirs) Psalm 4.7. [ Return unto thy Rest, 〈 ◊ 〉 soul, for the Lord hath dealt bountifully wi•• thee, Psalm 116.7.
] If we say with Davi• [ Blessed are they that dwell in thy house they will be still praysing thee, ] Psal. 84. • much more may we say, [ Blessed an• they in whom Christ dwelleth, and the Hol• Ghost hath made his Temple: ] they should 〈 ◊ 〉 still praising thee, [ Blessed is the 〈 ◊ 〉 whom thou choosest,
] If we say with Davi• [ Blessed Are they that dwell in thy house they will be still praising thee, ] Psalm 84. • much more may we say, [ Blessed an• they in whom christ dwells, and the Hol• Ghost hath made his Temple: ] they should 〈 ◊ 〉 still praising thee, [ Blessed is the 〈 ◊ 〉 whom thou choosest,
As th• things or persons that we think of, and Lov• and delight in, are said to dwell in our 〈 ◊ 〉 or hearts. 2. By the Holy Ghost, who 〈 ◊ 〉 a principle of new and heavenly Life, 〈 ◊ 〉 given by Christ the Head unto his members and as the Agent of Christ doth illuminate, sanctifie and guide the soul.
As th• things or Persons that we think of, and Lov• and delight in, Are said to dwell in our 〈 ◊ 〉 or hearts. 2. By the Holy Ghost, who 〈 ◊ 〉 a principle of new and heavenly Life, 〈 ◊ 〉 given by christ the Head unto his members and as the Agent of christ does illuminate, sanctify and guide the soul.
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and hereby we know that he abideth in us, by the spirit which he hath given us, 1 Joh. 3.24. That of Eph. 3.17. may be taken in either, or both senses comprehensively, That Christ may dwell in your hearts by faith. ]
and hereby we know that he Abideth in us, by the Spirit which he hath given us, 1 John 3.24. That of Ephesians 3.17. may be taken in either, or both Senses comprehensively, That christ may dwell in your hearts by faith. ]
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If you are alone, it may rejoyce you to think what company dwelleth continually with you in your hearts. If you are wearied with evil company without, it may comfort you to think that you have better within ;
If you Are alone, it may rejoice you to think what company dwells continually with you in your hearts. If you Are wearied with evil company without, it may Comfort you to think that you have better within;
yet when you have experience of the power of it on your souls, and find the Image of it on your hearts, and the same Christ within you conforming you to what he commandeth in his word, this will work such a sutableness to the Gospel in your hearts, as will make the work of faith more easie.
yet when you have experience of the power of it on your Souls, and find the Image of it on your hearts, and the same christ within you conforming you to what he commands in his word, this will work such a suitableness to the Gospel in your hearts, as will make the work of faith more easy.
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Saith the Apostle, 1 Joh. 4.14, 16. [ We have seen & do testifie that the Father sent the Son to be the Saviour of the world (there's their outward experience) And we have known and believed the Love that God hath to us: God is Love;
Says the Apostle, 1 John 4.14, 16. [ We have seen & do testify that the Father sent the Son to be the Saviour of the world (there's their outward experience) And we have known and believed the Love that God hath to us: God is Love;
N• wonder if they that have God dwelling 〈 ◊ 〉 them by holy love, do believe the love 〈 ◊ 〉 God hath to them.) This is the great advantage that the sanctified have in the work 〈 ◊ 〉 faith above those that much excell them 〈 ◊ 〉 disputing, and are furnished with more Arguments for the Christian verity;
N• wonder if they that have God Dwelling 〈 ◊ 〉 them by holy love, do believe the love 〈 ◊ 〉 God hath to them.) This is the great advantage that the sanctified have in the work 〈 ◊ 〉 faith above those that much excel them 〈 ◊ 〉 disputing, and Are furnished with more Arguments for the Christian verity;
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The fruits of the spirit bear witness to the incorruptible 〈 ◊ 〉 the word of God that liveth and abideth for ever, 1 Pet. 1.23. The impress on the 〈 ◊ 〉 heard witness to the seal that caused i• 〈 ◊ 〉 it is not a weak & uneffectual Argument for the Truth of the Gospel that Believer 〈 ◊ 〉 to fetch from within, when they plead the effects of it on their souls.
The fruits of the Spirit bear witness to the incorruptible 〈 ◊ 〉 the word of God that lives and Abideth for ever, 1 Pet. 1.23. The Impress on the 〈 ◊ 〉 herd witness to the seal that caused i• 〈 ◊ 〉 it is not a weak & uneffectual Argument for the Truth of the Gospel that Believer 〈 ◊ 〉 to fetch from within, when they plead the effects of it on their Souls.
Labour to know the Truth of your sanctification, that you may be confirmed by it in the Truth of the word that sanctifieth you, Joh. 17.17. and may rejoice in him that hath chosen you to salvation, through sanctification of the spirit and belief of the truth, 2 Thes. 2.13.
Labour to know the Truth of your sanctification, that you may be confirmed by it in the Truth of the word that Sanctifieth you, John 17.17. and may rejoice in him that hath chosen you to salvation, through sanctification of the Spirit and belief of the truth, 2 Thebes 2.13.
or help them, or have any regard to them, but look at him with strange and doubtful thoughts, it will be otherwise with you that have assurance of his continual Love and presence.
or help them, or have any regard to them, but look At him with strange and doubtful thoughts, it will be otherwise with you that have assurance of his continual Love and presence.
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as to have given you his spirit, and all his Graces, i• will breed a sweet delightful boldness ▪ and make you 〈 ◊ 〉 to him as your help and refuge, in all your necessities.
as to have given you his Spirit, and all his Graces, i• will breed a sweet delightful boldness ▪ and make you 〈 ◊ 〉 to him as your help and refuge, in all your necessities.
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and in their minds will I write them, and their sins and iniquities will I remember no more ] you will [ have boldness to enter into the Holyest by the blood of Jesus;
and in their minds will I write them, and their Sins and iniquities will I Remember no more ] you will [ have boldness to enter into the Holiest by the blood of jesus;
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And having an high Priest over the house of God, you may draw near with a true heart, in full assurance of faith, having your hearts sprinkled from an evil conscience, (or the conscience of evil) as your bodies are washed (in baptism) with pure water ] Heb. 10.16, 17, 18, 19, 20, 21, 22. [ In Christ we may have boldness and access with confidence by the faith of him ] Eph. 3.12.
And having an high Priest over the house of God, you may draw near with a true heart, in full assurance of faith, having your hearts sprinkled from an evil conscience, (or the conscience of evil) as your bodies Are washed (in Baptism) with pure water ] Hebrew 10.16, 17, 18, 19, 20, 21, 22. [ In christ we may have boldness and access with confidence by the faith of him ] Ephesians 3.12.
This intimate acquaintance with our great High Priest, that is passed into the Heavens, and yet abideth and reigneth in our hearts, will encourage us to hold fast our profession, and to come boldly to the throne of grace, that we may obtain mercy,
This intimate acquaintance with our great High Priest, that is passed into the Heavens, and yet Abideth and Reigneth in our hearts, will encourage us to hold fast our profession, and to come boldly to the throne of grace, that we may obtain mercy,
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and whatever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight, 1 Joh. 3.18, 19, 20, 21, 22. 6. When once you know that you have Christ within you, you may cheerfully proceed in the way of Life ;
and whatever we ask we receive of him, Because we keep his Commandments, and do those things that Are pleasing in his sighed, 1 John 3.18, 19, 20, 21, 22. 6. When once you know that you have christ within you, you may cheerfully proceed in the Way of Life;
We may be stedfast, unmoveable, always abounding in the work of the Lord, when we know that our labour is not in vain in the Lord, 1 Cor. 15.58. We may then gird up the l•ins of the mind, and in sobriety hope unto the end, for the grace that is to be brought us, at the Revelation of Jesus Christ. 1 Pet. 1.13. 7. When you are assured that you have Christ within you, it may preserve you from those terrors of soul that affright the• that have no such assurance.
We may be steadfast, Unmovable, always abounding in the work of the Lord, when we know that our labour is not in vain in the Lord, 1 Cor. 15.58. We may then gird up the l•ins of the mind, and in sobriety hope unto the end, for the grace that is to be brought us, At the Revelation of jesus christ. 1 Pet. 1.13. 7. When you Are assured that you have christ within you, it may preserve you from those terrors of soul that affright the• that have no such assurance.
and says, I fear I 〈 ◊ 〉 the object of this wrath, and must bear th•• intolerable lead everlastingly, ] may know• what a mercy it is to be assured of our escape.
and Says, I Fear I 〈 ◊ 〉 the Object of this wrath, and must bear th•• intolerable led everlastingly, ] may know• what a mercy it is to be assured of our escape.
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He that knows what it is to think of Hell, and say, [ I know not but those endless flames may be my portion, ] will know what a mercy it is to be assured of deliverance,
He that knows what it is to think of Hell, and say, [ I know not but those endless flames may be my portion, ] will know what a mercy it is to be assured of deliverance,
And that God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who dyed for us, that whether we wake or sleep, we should live together with him:
And that God hath not appointed us to wrath, but to obtain salvation by our Lord jesus christ, who died for us, that whither we wake or sleep, we should live together with him:
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and bringing the threatnings of God to their remembrance, these persons will understand that to be assured of a Christ within us, and consequently of a Christ that is preparing a place in glory for us, is a mercy that the mind of man is now unable to value according to the ten thousandth part of its worth.
and bringing the threatenings of God to their remembrance, these Persons will understand that to be assured of a christ within us, and consequently of a christ that is preparing a place in glory for us, is a mercy that the mind of man is now unable to valve according to the ten thousandth part of its worth.
It would assure you that they are all the pledges of his love: And love in all, would be the Kernel and the Life of all: your friends, your health, your wealth, your deliverances, would be steeped in the dearest Love of Christ, and have a spiritual sweetnss in them,
It would assure you that they Are all the pledges of his love: And love in all, would be the Kernel and the Life of all: your Friends, your health, your wealth, your Deliverances, would be steeped in the dearest Love of christ, and have a spiritual sweetnss in them,
and to the doubting Christians they will be turned into troubles, while they are questioning the Love and meaning of the giver, and whether they are sent for good to them, or to aggravate their condemnation;
and to the doubting Christians they will be turned into Troubles, while they Are questioning the Love and meaning of the giver, and whither they Are sent for good to them, or to aggravate their condemnation;
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and the Company of the Giver will advance your estimation of the gift. Mean things with the company of our dearest friends are sweeter then abundance in their absence. To have money in your purses,
and the Company of the Giver will advance your estimation of the gift. Mean things with the company of our dearest Friends Are Sweeten then abundance in their absence. To have money in your purses,
and that all these are but the attendants of your Lord, and the fruits that drop from the tree of life, and the tokens of his Love, importing greater things to follow.
and that all these Are but the attendants of your Lord, and the fruits that drop from the tree of life, and the tokens of his Love, importing greater things to follow.
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as Mary at his Sepulchre, because they had taken away her Lord (as she thought) and she knew not where they had laid him, Joh. 20.13. All mercies would be bitter to us, if the presence of Christ do not put into them that special sweetness which is above the estimate of sense.
as Marry At his Sepulchre, Because they had taken away her Lord (as she Thought) and she knew not where they had laid him, John 20.13. All Mercies would be bitter to us, if the presence of christ do not put into them that special sweetness which is above the estimate of sense.
While you had within you the matter of more excellent contentment, and when you find that these inferiour pleasures •re enemies to those which are your happi•ess and life, you would not be easily taken with the bait.
While you had within you the matter of more excellent contentment, and when you find that these inferior pleasures •re enemies to those which Are your happi•ess and life, you would not be Easily taken with the bait.
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But after the •weetness of assurance of the Love of God, •ow little relish is there to be found in the pleasures that are so valued by sensual unbe•ievers!
But After the •weetness of assurance of the Love of God, •ow little relish is there to be found in the pleasures that Are so valued by sensual unbe•ievers!
Men that are taken up with the pleasing entertainment of Christ within them, can scarce afford any more then a transient salutation or observance to those earthly things that are the felicity of the carnal mind,
Men that Are taken up with the pleasing entertainment of christ within them, can scarce afford any more then a Transient salutation or observance to those earthly things that Are the felicity of the carnal mind,
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when the soul is tempted to turn from Christ, to those deceiving vanities that promise him more content and pleasure, the comfortable thoughts of the love of 〈 ◊ 〉 and his abode within us,
when the soul is tempted to turn from christ, to those deceiving vanities that promise him more content and pleasure, the comfortable thoughts of the love of 〈 ◊ 〉 and his Abided within us,
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The presence of 〈 ◊ 〉 the great Reconciler, doth reconcile 〈 ◊ 〉 our selves, and make us willing to be 〈 ◊ 〉 at home. He that is out of love with 〈 ◊ 〉 company that he hath at home, is 〈 ◊ 〉 drawn to go abroad: But who can 〈 ◊ 〉 to be much abroad, that knoweth of 〈 ◊ 〉 guest as Christ at home ? We shall say Peter, Joh. 6.68, 69. [ Lord, to whom 〈 ◊ 〉 we goe? thou hast the words of eternal 〈 ◊ 〉 and we believe and are sure thou ar• 〈 ◊ 〉 Christ the son of the living God. ] An• Matth. 7.4. when he saw him in a 〈 ◊ 〉 his Glory [ Master it is good for us to 〈 ◊ 〉 here.
The presence of 〈 ◊ 〉 the great Reconciler, does reconcile 〈 ◊ 〉 our selves, and make us willing to be 〈 ◊ 〉 At home. He that is out of love with 〈 ◊ 〉 company that he hath At home, is 〈 ◊ 〉 drawn to go abroad: But who can 〈 ◊ 〉 to be much abroad, that Knoweth of 〈 ◊ 〉 guest as christ At home? We shall say Peter, John 6.68, 69. [ Lord, to whom 〈 ◊ 〉 we go? thou hast the words of Eternal 〈 ◊ 〉 and we believe and Are sure thou ar• 〈 ◊ 〉 christ the son of the living God. ] An• Matthew 7.4. when he saw him in a 〈 ◊ 〉 his Glory [ Master it is good for us to 〈 ◊ 〉 Here.
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] And if the riches of the world 〈 ◊ 〉 offered to draw a soul from Christ, that 〈 ◊ 〉 the knowledge of his special love and 〈 ◊ 〉 sence, the tempter would have no 〈 ◊ 〉 entertainment then Simon Magus had 〈 ◊ 〉 Peter, Act. 8.20. Their money perish 〈 ◊ 〉 them that think Christ and his graces 〈 ◊ 〉 no better then money.
] And if the riches of the world 〈 ◊ 〉 offered to draw a soul from christ, that 〈 ◊ 〉 the knowledge of his special love and 〈 ◊ 〉 sense, the tempter would have no 〈 ◊ 〉 entertainment then Simon Magus had 〈 ◊ 〉 Peter, Act. 8.20. Their money perish 〈 ◊ 〉 them that think christ and his graces 〈 ◊ 〉 no better then money.
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10. How easie and sweet would all 〈 ◊ 〉 service be to you, if you were assured 〈 ◊ 〉 Christ abideth in you? What delightful 〈 ◊ 〉 〈 ◊ 〉 might you have in prayer,
10. How easy and sweet would all 〈 ◊ 〉 service be to you, if you were assured 〈 ◊ 〉 christ Abideth in you? What delightful 〈 ◊ 〉 〈 ◊ 〉 might you have in prayer,
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The opening of your heart to your hea•enly Father, and pleading the merits of ••rson, in your believing petitions for his •aving benefits, would be a more contenting •ind of pleasure to you.
The opening of your heart to your hea•enly Father, and pleading the merits of ••rson, in your believing petitions for his •aving benefits, would be a more contenting •ind of pleasure to you.
Now sweet would meditation be to you, •f you could still think on Christ and all the riches of his kingdom as your own ? coul• you look up to Heaven, and say wit• grounded confidence, It is mine, and th•• I must abide and reign for ever!
Now sweet would meditation be to you, •f you could still think on christ and all the riches of his Kingdom as your own? coul• you look up to Heaven, and say wit• grounded confidence, It is mine, and th•• I must abide and Reign for ever!
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could yo• think of the heavenly host as those that 〈 ◊ 〉 be your own companions, and of their 〈 ◊ 〉 employment as that which must be your 〈 ◊ 〉 for ever, it would make the ascent of yo•• minds to be more frequent, and meditati•• to be a more pleasant work:
could yo• think of the heavenly host as those that 〈 ◊ 〉 be your own Sodales, and of their 〈 ◊ 〉 employment as that which must be your 〈 ◊ 〉 for ever, it would make the ascent of yo•• minds to be more frequent, and meditati•• to be a more pleasant work:
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were you 〈 ◊ 〉 assured of your special interest in God, 〈 ◊ 〉 that all his attributes are by his Love an• Covenant engaged for your happiness, expe•rience would make you say, [ In the mul•••tude of my thoughts within me, thy comfo•• do delight my soul, Psal. 44.19. [ I 〈 ◊ 〉 sing unto the Lord as long as I live:
were you 〈 ◊ 〉 assured of your special Interest in God, 〈 ◊ 〉 that all his attributes Are by his Love an• Covenant engaged for your happiness, expe•rience would make you say, [ In the mul•••tude of my thoughts within me, thy comfo•• do delight my soul, Psalm 44.19. [ I 〈 ◊ 〉 sing unto the Lord as long as I live:
I 〈 ◊ 〉 sing praise to my God while I have my being ▪ My Meditation of him shall be sweet 〈 ◊ 〉 will be glad in the Lord, Psal. 104.33, 3• ▪ Could you say with full assurance that 〈 ◊ 〉 are the children of the Promises, and 〈 ◊ 〉 they are all your own, how sweet would 〈 ◊ 〉 reading and meditation on the holy script••• be to you!
I 〈 ◊ 〉 sing praise to my God while I have my being ▪ My Meditation of him shall be sweet 〈 ◊ 〉 will be glad in the Lord, Psalm 104.33, 3• ▪ Could you say with full assurance that 〈 ◊ 〉 Are the children of the Promises, and 〈 ◊ 〉 they Are all your own, how sweet would 〈 ◊ 〉 reading and meditation on the holy script••• be to you!
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and assuredly to say, All this is mine, would make you bet•er understand why David did indite all the 119. Psalm in high commendations of the word of God,
and assuredly to say, All this is mine, would make you bet•er understand why David did indite all the 119. Psalm in high commendations of the word of God,
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But this will increase your backwardness to duty ▪ 〈 ◊ 〉 when your delight in the worship of God 〈 ◊ 〉 gone, your inclination to it will abate, an• it will seem a burden to you,
But this will increase your backwardness to duty ▪ 〈 ◊ 〉 when your delight in the worship of God 〈 ◊ 〉 gone, your inclination to it will abate, an• it will seem a burden to you,
and be as 〈 ◊ 〉 to the stomacks of the sick, that with th• carefullest preparation and much 〈 ◊ 〉 can hardly be brought to get it down ▪ 〈 ◊ 〉 can bear but little and that which is suited 〈 ◊ 〉 their diseased appetites.
and be as 〈 ◊ 〉 to the stomachs of the sick, that with th• carefullest preparation and much 〈 ◊ 〉 can hardly be brought to get it down ▪ 〈 ◊ 〉 can bear but little and that which is suited 〈 ◊ 〉 their diseased appetites.
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How sweet will i• 〈 ◊ 〉 to you, if you are assured that the 〈 ◊ 〉 Christ that is there represented as bro••• and bleeding for your sins, doth dwell 〈 ◊ 〉 in you by his spirit!
How sweet will i• 〈 ◊ 〉 to you, if you Are assured that the 〈 ◊ 〉 christ that is there represented as bro••• and bleeding for your Sins, does dwell 〈 ◊ 〉 in you by his Spirit!
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What wellcome en••••tainment would you expect and find, if y•• knew that you brought the feast and 〈 ◊ 〉 Master of the feast with you in your 〈 ◊ 〉 and had there entirely entertained 〈 ◊ 〉 with whom you expect communion in 〈 ◊ 〉 sacrament!
What welcome en••••tainment would you expect and find, if y•• knew that you brought the feast and 〈 ◊ 〉 Master of the feast with you in your 〈 ◊ 〉 and had there entirely entertained 〈 ◊ 〉 with whom you expect communion in 〈 ◊ 〉 sacrament!
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whereas 〈 ◊ 〉 you come in fear• and doubting, and 〈 ◊ 〉 take the body and blood of Christ in 〈 ◊ 〉 Representations, with yo•• hand and mo••• while you know not whether you 〈 ◊ 〉 〈 ◊ 〉 with the heart, and whether you have ••y special interest in him, O what a damp 〈 ◊ 〉 casteth on the soul!
whereas 〈 ◊ 〉 you come in fear• and doubting, and 〈 ◊ 〉 take the body and blood of christ in 〈 ◊ 〉 Representations, with yo•• hand and mo••• while you know not whither you 〈 ◊ 〉 〈 ◊ 〉 with the heart, and whither you have ••y special Interest in him, Oh what a damp 〈 ◊ 〉 Cast on the soul!
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And should •o• Christians labour to remove the cause of such miserable distracting fears, that so much wrong both Christ and them, and 〈 ◊ 〉 recover their well-grounded peace and comfort!
And should •o• Christians labour to remove the cause of such miserable distracting fears, that so much wrong both christ and them, and 〈 ◊ 〉 recover their well-grounded peace and Comfort!
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11. Your Love to God, which is 〈 ◊ 〉 Heart and Life of the new creature, 〈 ◊ 〉 so much depend upon your knowledge of 〈 ◊ 〉 love to you, as should make you much 〈 ◊ 〉 desirous of such a knowledge. Love is 〈 ◊ 〉 end of faith ;
11. Your Love to God, which is 〈 ◊ 〉 Heart and Life of the new creature, 〈 ◊ 〉 so much depend upon your knowledge of 〈 ◊ 〉 love to you, as should make you much 〈 ◊ 〉 desirous of such a knowledge. Love is 〈 ◊ 〉 end of faith;
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And 〈 ◊ 〉 therefore Love him, because he first 〈 ◊ 〉 us, v. 19. Yet doth he Love us by comp•••cency and acceptance, because we love 〈 ◊ 〉 Father and the son: Joh. 16.27.
And 〈 ◊ 〉 Therefore Love him, Because he First 〈 ◊ 〉 us, v. 19. Yet does he Love us by comp•••cency and acceptance, Because we love 〈 ◊ 〉 Father and the son: John 16.27.
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] And what will more effect••• kindle in you the fervent Love of Chr••• then to know that he loveth you, and 〈 ◊ 〉 in you? All this is exprest by 〈 ◊ 〉 himself, in Joh 14.20.21, 22, 23. [ At 〈 ◊ 〉 day ye shall know that I am in my Faith ▪ and you in me, and I in you:
] And what will more effect••• kindle in you the fervent Love of Chr••• then to know that he loves you, and 〈 ◊ 〉 in you? All this is expressed by 〈 ◊ 〉 himself, in John 14.20.21, 22, 23. [ At 〈 ◊ 〉 day you shall know that I am in my Faith ▪ and you in me, and I in you:
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Indeed it is the work of the Redeemer, to recover the heart of man to God, and to bring us to Love him by representing him to us as the most amiable suitable object of our Love:
Indeed it is the work of the Redeemer, to recover the heart of man to God, and to bring us to Love him by representing him to us as the most amiable suitable Object of our Love:
] that is [ The yoak of holy Love, O how sweetly dost thou surprize? how gloriously dost thou inthrall? how plesantly dost thou press? how delightfully dost thou load? how strongly dost thou bind? how prudently dost thou instruct? ] [ O faelix amor ex quo oritur strenuitas morum, puritas affectionum, subtilitas intellectuum, desideriorum sanctitas, operum claritas, virtutum faecunditas, meritorum dignitas, praemiorum sublimitas ] [ O happy Love, from which ariseth the strength of manners, the purity of affections, the subtilty of intellects, the sanctity of desires, the excellency of works, the fruitfulness of vertues, the dignity of deserts the sublimity of the reward!
] that is [ The yoke of holy Love, Oh how sweetly dost thou surprise? how gloriously dost thou enthral? how pleasant dost thou press? how delightfully dost thou load? how strongly dost thou bind? how prudently dost thou instruct? ] [ O Felix amor ex quo oritur strenuitas morum, puritas affectionum, subtilitas intellectuum, desideriorum Sanctitas, Operum claritas, Virtues faecunditas, meritorum dignitas, praemiorum Sublimitas ] [ O happy Love, from which arises the strength of manners, the purity of affections, the subtlety of intellects, the sanctity of Desires, the excellency of works, the fruitfulness of Virtues, the dignity of deserts the sublimity of the reward!
would you not think it a foretaste of Heaven upon earth, if you could but Love God as much as you desire ? would any kind of life that you can imagine, be so desirable and delightful to you!
would you not think it a foretaste of Heaven upon earth, if you could but Love God as much as you desire? would any kind of life that you can imagine, be so desirable and delightful to you!
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Would any thing be more acceptable unto God! And on the contrary, a soul without the Love of God, is worse then a Corpse without a soul. If any man love not the Lord Jesus Christ, let him be anathama maranatha, 1 Cor. 16.22.
Would any thing be more acceptable unto God! And on the contrary, a soul without the Love of God, is Worse then a Corpse without a soul. If any man love not the Lord jesus christ, let him be Anathema maranatha, 1 Cor. 16.22.
And do I need to tell you what a powerful incentive it is to Love, to know that you are beloved ? It will make Christ much more dear to you, to know how dear you are to him.
And do I need to tell you what a powerful incentive it is to Love, to know that you Are Beloved? It will make christ much more dear to you, to know how dear you Are to him.
What is said of affective Love in us, may partly be said of attractive Love in Christ. Eccles. 8.7. Many waters cannot quench Love, neither can the floods drown it:
What is said of affective Love in us, may partly be said of Attractive Love in christ. Eccles. 8.7. Many waters cannot quench Love, neither can the floods drown it:
If it be almost impossible with your equals upon earth not to Love them that Love you (which Christ telleth you that even Publicans will do, Matth. 5.46.) how much more should the Love of Christ constrain us abundantly to Love him,
If it be almost impossible with your equals upon earth not to Love them that Love you (which christ Telleth you that even Publicans will do, Matthew 5.46.) how much more should the Love of christ constrain us abundantly to Love him,
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How can you Love him that you apprehend to be your enemie, and to intend your ruine ? Doubtless not so easily as if you know him to be your friend. In reason is there any likelier way to draw you to hate God, then to draw you to believe that he hateth you ? Can your thoughts be pleasant of him? or your speeches of him sweet ? or can you attend him,
How can you Love him that you apprehend to be your enemy, and to intend your ruin? Doubtless not so Easily as if you know him to be your friend. In reason is there any likelier Way to draw you to hate God, then to draw you to believe that he hates you? Can your thoughts be pleasant of him? or your Speeches of him sweet? or can you attend him,
12. It is the knowledge of Christ, dwelling in you, and so of the special Love of God, that must acquaint you with a life of holy Thankfulness and prase.
12. It is the knowledge of christ, Dwelling in you, and so of the special Love of God, that must acquaint you with a life of holy Thankfulness and prase.
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These highest and most acceptable duties, will be out of your reach if Satan can hide from you that mercy which must be the chiefest matter of your Thanksgiving. Will that soul be in tune for the high Praises of the Lord, that thinks he meaneth to use him as an enemy? Can you look for any cheerful thanksgiving from him that looks to lie in hell? will he not rather cry with David, Psal. 6.5. [ In death there is no remembrance of thee:
These highest and most acceptable duties, will be out of your reach if Satan can hide from you that mercy which must be the chiefest matter of your Thanksgiving. Will that soul be in tune for the high Praises of the Lord, that thinks he means to use him as an enemy? Can you look for any cheerful thanksgiving from him that looks to lie in hell? will he not rather cry with David, Psalm 6.5. [ In death there is no remembrance of thee:
or cheerfulness in their countenances, or praises in their mouths, that think they are Reprobated to the fire of Hell ? Undoubtedly Satan is not ignorant, that this is the way to deprive God of the Service which is most acceptable to him,
or cheerfulness in their countenances, or praises in their mouths, that think they Are Reprobated to the fire of Hell? Undoubtedly Satan is not ignorant, that this is the Way to deprive God of the Service which is most acceptable to him,
Who redeemeth thy life from destruction, and crowneth thee with loving-kindness and tender mercies, Psal. 103.1, 2, 3, 4. ] O Lord, my God, I cried unto thee, and thou hast healed me:
Who Redeemeth thy life from destruction, and Crowneth thee with Lovingkindness and tender Mercies, Psalm 103.1, 2, 3, 4. ] Oh Lord, my God, I cried unto thee, and thou hast healed me:
You would say with Paul, Eph. 1.3, 4. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in celestials in Christ:
You would say with Paul, Ephesians 1.3, 4. Blessed be the God and Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in celestials in christ:
having predestinated us to the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved;
having predestinated us to the adoption of children by jesus christ to himself according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved;
In whom we have redemption through his blood, the remission of sins, according to the riches of his grace, wherein he hath abounded toward us, &c. ] Thus faith and assurance, as they have an unspeakable store to work upon,
In whom we have redemption through his blood, the remission of Sins, according to the riches of his grace, wherein he hath abounded towards us, etc. ] Thus faith and assurance, as they have an unspeakable store to work upon,
Just so doth Peter begin his first Epistle [ Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, that fadeth not away, reserved in Heaven for you who are kept by the power of Go• through faith unto salvation, ready to be revealed in the last time, wherein ye greatly rejoyce, &c.
Just so does Peter begin his First Epistle [ Blessed be the God and Father of our Lord jesus christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of jesus christ from the dead, to an inheritance incorruptible, undefiled, that fades not away, reserved in Heaven for you who Are kept by the power of Go• through faith unto salvation, ready to be revealed in the last time, wherein you greatly rejoice, etc.
No wonder if the Heirs of Heaven be inclined to the language and the work of Heaven. I think there are few of you that would not rejoice, and by your speech, and countenance express your joy,
No wonder if the Heirs of Heaven be inclined to the language and the work of Heaven. I think there Are few of you that would not rejoice, and by your speech, and countenance express your joy,
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if you had assurance but of the dignities and dominions of this world. And can he choose but express his Joy and Thankfulness, that hath assurance of the crown of life? What fragrant thoughts should possess that mind that knoweth it self to be possessed by the Spirit of the living God! How thankfull will he be that knows he hath Christ and Heaven to be thankfull for!
if you had assurance but of the dignities and Dominions of this world. And can he choose but express his Joy and Thankfulness, that hath assurance of the crown of life? What fragrant thoughts should possess that mind that Knoweth it self to be possessed by the Spirit of the living God! How thankful will he be that knows he hath christ and Heaven to be thankful for!
How gladly will he be exercised in the praises of his Creator, Redeemer and Sanctifier, that knows it must be his work for ever? No wonder if this Joy be a stranger to their hearts, that are strangers to Christ,
How gladly will he be exercised in the praises of his Creator, Redeemer and Sanctifier, that knows it must be his work for ever? No wonder if this Joy be a stranger to their hearts, that Are Strangers to christ,
No wonder if they have no hearts for these celestial works, that have no part in the celestial inheritance, or that know not that they have any part therein.
No wonder if they have no hearts for these celestial works, that have no part in the celestial inheritance, or that know not that they have any part therein.
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But to that man that is assured of Christ within him, Heaven and Earth and all their store do offer themselves as the matter of his Thanks, and do furnish him with provisions to feed his Praises. What a shame is it that an assured heir of Heaven should be scant and barren in comfort to himself, or in Thanks and Praise to Jesus Christ, when he hath so full a heap of Love and mercy to fetch his motives from,
But to that man that is assured of christ within him, Heaven and Earth and all their store do offer themselves as the matter of his Thanks, and do furnish him with provisions to feed his Praises. What a shame is it that an assured heir of Heaven should be scant and barren in Comfort to himself, or in Thanks and Praise to jesus christ, when he hath so full a heap of Love and mercy to fetch his motives from,
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because his mercy endureth for ever : (what ever others do) Let Israel say, let the house of Aaron say, let them that fear the Lord say that his mercy endureth for ever, Psal. 118.1, 2, 3, 4. The knowledge of our Interest sitteth us for his Praise. [ Psal. 118.28. [ Thou art my God, and I will praise thee:
Because his mercy Endureth for ever: (what ever Others do) Let Israel say, let the house of Aaron say, let them that Fear the Lord say that his mercy Endureth for ever, Psalm 118.1, 2, 3, 4. The knowledge of our Interest Sitteth us for his Praise. [ Psalm 118.28. [ Thou art my God, and I will praise thee:
I will offer 〈 ◊ 〉 thee the sacrifice of thanksgiving, and wi•• call upon the name of the Lord? ] His Prais• is for [ the Congregation of his Saint• Psal. 141.1, 2. Let Israel rejoyce in him th•• made him;
I will offer 〈 ◊ 〉 thee the sacrifice of thanksgiving, and wi•• call upon the name of the Lord? ] His Prais• is for [ the Congregation of his Saint• Psalm 141.1, 2. Let Israel rejoice in him th•• made him;
I will also cloath his priests with salvation, and his Saints shall shout aloud for joy ] Praise is a work so proper for the Saints, and Thanksgiving must be fed with the knowledge of your mercies, that Satan well knoweth, what he shall get by it,
I will also cloth his Priests with salvation, and his Saints shall shout aloud for joy ] Praise is a work so proper for the Saints, and Thanksgiving must be fed with the knowledge of your Mercies, that Satan well Knoweth, what he shall get by it,
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The height of his malice is against the Lord, and the next is against you: and how can he shew it more then by drawing you to rob God of his Thanks and Praise, when he hath blessed and enriched you with the chiefest of his mercies!
The height of his malice is against the Lord, and the next is against you: and how can he show it more then by drawing you to rob God of his Thanks and Praise, when he hath blessed and enriched you with the chiefest of his Mercies!
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Labour therefore Christians to know that you have that Grace that may be the Matter and Cause of so sweet and acceptable an employment as the Praises of your Lord.
Labour Therefore Christians to know that you have that Grace that may be the Matter and Cause of so sweet and acceptable an employment as the Praises of your Lord.
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13. Moreover, you should consider that without the knowledge of your interest in Christ, you cannot live to the honour of your Redeemer, in such a measure as the Gospel doth require.
13. Moreover, you should Consider that without the knowledge of your Interest in christ, you cannot live to the honour of your Redeemer, in such a measure as the Gospel does require.
but not in the triumphant Joy, nor in the couragious boldness, which becometh a Believer. What an injury and dishonour is to our Redeemer, that when he hath done and suffered so much to make us happy, we should walk as heavily as he had done nothing for us at all!
but not in the triumphant Joy, nor in the courageous boldness, which Becometh a Believer. What an injury and dishonour is to our Redeemer, that when he hath done and suffered so much to make us happy, we should walk as heavily as he had done nothing for us At all!
An• when he hath so fully secured us of eve••lasting happiness, and told us of it so e••presly that our Joy may be full, we shou•• live as if the Gospel were not the Gospel, 〈 ◊ 〉 such things had never been promised or r••vealed! When Heaven is the Object, a•• the promise of God is the groundwork 〈 ◊ 〉 our faith, we should live above all earth•• things,
An• when he hath so Fully secured us of eve••lasting happiness, and told us of it so e••presly that our Joy may be full, we shou•• live as if the Gospel were not the Gospel, 〈 ◊ 〉 such things had never been promised or r••vealed! When Heaven is the Object, a•• the promise of God is the groundwork 〈 ◊ 〉 our faith, we should live above all earth•• things,
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as having the honours and pleasure of the world under our feet, accountin• all as loss and dung for the excellency of 〈 ◊ 〉 knowledge of Jesus Christ, Phil. 3.8.
as having the honours and pleasure of the world under our feet, accountin• all as loss and dung for the excellency of 〈 ◊ 〉 knowledge of jesus christ, Philip 3.8.
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Believers should with undaunted resolution charge through the armies of temptation, and conquer difficulties, and suffer for the name of Christ with joy;
Believers should with undaunted resolution charge through the armies of temptation, and conquer difficulties, and suffer for the name of christ with joy;
Because of the greatness of the Reward, they should rejoyce and be exceeding glad, Matth. 5.10, 12. And how can they do this, that believe not that the Reward and Kingdom will be theirs!
Because of the greatness of the Reward, they should rejoice and be exceeding glad, Matthew 5.10, 12. And how can they do this, that believe not that the Reward and Kingdom will be theirs!
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The Joys of faith, and confidence on the promise and strength of Christ, should overcome all inordinate fears of man, [ For he hath said, I will never fail thee nor forsake thee.
The Joys of faith, and confidence on the promise and strength of christ, should overcome all inordinate fears of man, [ For he hath said, I will never fail thee nor forsake thee.
You will judge the sufferings of this present time unw•rthy to be compared to the Glory, that shall be revealed in us. Rom. 8.18. You will choose rather to suffer affliction with the people of God ▪ then to enjoy the pleasures of sin for a season;
You will judge the sufferings of this present time unw•rthy to be compared to the Glory, that shall be revealed in us. Rom. 8.18. You will choose rather to suffer affliction with the people of God ▪ then to enjoy the pleasures of since for a season;
esteeming the reproach of Christ greater riches then the treasures of the world, as having respect to the recompence of re•ward, Heb. 11.25, 26. All this must b• done,
esteeming the reproach of christ greater riches then the treasures of the world, as having respect to the recompense of re•ward, Hebrew 11.25, 26. All this must b• done,
They must and will forsake all and take up the Cross and follow Christ, in hop• of a Reward in Heaven, as it is offered the• in the Gospel, when they know their specia• interest in it.
They must and will forsake all and take up the Cross and follow christ, in hop• of a Reward in Heaven, as it is offered the• in the Gospel, when they know their specia• Interest in it.
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and undergoe and do all this, wen we have the great encouragement of our assured inetrest, then when we have no more but the common offer. To instance in some particulars.
and undergo and do all this, wen we have the great encouragement of our assured inetrest, then when we have no more but the Common offer. To instance in Some particulars.
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and its righteousness, without being made the common scorn, and the daily jeast and by-word of the company? Let it be so ▪ If you know that you have Christ within you, and are secured of the everlasting Joys, will you feel, will you regard such things as these • shall the jeast of a distracted miserable fool, abate the joy of your •ssured happiness ? Princes and noblemen •ill not forsake their dominions or Lord-ships, nor cast away the esteem and •omfort of all they have,
and its righteousness, without being made the Common scorn, and the daily jest and Byword of the company? Let it be so ▪ If you know that you have christ within you, and Are secured of the everlasting Joys, will you feel, will you regard such things as these • shall the jest of a distracted miserable fool, abate the joy of your •ssured happiness? Princes and noblemen •ill not forsake their Dominions or Lordships, nor cast away the esteem and •omfort of all they have,
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They think they may bear the words of the miserable, while •hey have the the pleasure of prospe - And shall not we give losers leave to •alke? We will not be mockt out of the comfort of our health or wealth, our habita•ions or our friends: and shall we be mockt •ut of the comfort of Christ and of the presence of the comforter himself!
They think they may bear the words of the miserable, while •hey have the the pleasure of prospe - And shall not we give losers leave to •alke? We will not be mocked out of the Comfort of our health or wealth, our habita•ions or our Friends: and shall we be mocked •ut of the Comfort of christ and of the presence of the comforter himself!
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so will it increase the sense of your felicity, to find that you are possessed of so unspeakable a mercy, which others have not so far tasted of as to know its worth.
so will it increase the sense of your felicity, to find that you Are possessed of so unspeakable a mercy, which Others have not so Far tasted of as to know its worth.
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2. If you have the contradictions a•• opposition of the ignorant or malicious, spe•••ing evil of things they know not, and pe••swading you from the ways of righteo•••ness,
2. If you have the contradictions a•• opposition of the ignorant or malicious, spe•••ing evil of things they know not, and pe••swading you from the ways of righteo•••ness,
it should keep you from being weary and fainting in your minds Heb. 12.2, 3. But when you have 〈 ◊ 〉 presence, his spirit, and his help, how muc• should it corroborate and confirm you!
it should keep you from being weary and fainting in your minds Hebrew 12.2, 3. But when you have 〈 ◊ 〉 presence, his Spirit, and his help, how muc• should it corroborate and confirm you!
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3. How easily may you bear the slander of your own or the Gospels enemies, as lon• as you are sure of your interest in Christ ▪ How easily may you suffer them to call yo• by their own names, pestilent fellows 〈 ◊ 〉 movers of sedition among the People, ringlead•ers of a Sect, prophaners of the Temple, as 〈 ◊ 〉 was called, Act. 24.5, 6. as long as you have Christ within you, that was called Beelzebub for you sakes, Matth. 10 25 ▪ Your Judge that must finally decide the case ▪ is your dearest friend, and dwelleth in you 〈 ◊ 〉 It is he that will justifie you;
3. How Easily may you bear the slander of your own or the Gospels enemies, as lon• as you Are sure of your Interest in christ ▪ How Easily may you suffer them to call yo• by their own names, pestilent Fellows 〈 ◊ 〉 movers of sedition among the People, ringlead•ers of a Sect, profaners of the Temple, as 〈 ◊ 〉 was called, Act. 24.5, 6. as long as you have christ within you, that was called Beelzebub for you sakes, Matthew 10 25 ▪ Your Judge that must finally decide the case ▪ is your dearest friend, and dwells in you 〈 ◊ 〉 It is he that will justify you;
who is he that condemneth you? Rom. 8.33, 34. His approbation is your life and comfort. How inconsiderable is it as to your own felicity, what mortal worms shall say or think of you? What if they call you all that is naught,
who is he that Condemneth you? Rom. 8.33, 34. His approbation is your life and Comfort. How inconsiderable is it as to your own felicity, what Mortal worms shall say or think of you? What if they call you all that is nought,
and stain your names ▪ and obscure your innocency, and make others believe the falsest accusations, that Satan can use their tongues to utter of you? You have enough against all this within you :
and stain your names ▪ and Obscure your innocency, and make Others believe the falsest accusations, that Satan can use their tongues to utter of you? You have enough against all this within you:
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What if you go for hypocrites, or factious, or what malignity can call you, until the day of Judgement? As long as you have so good security of being then fully cleared of all,
What if you go for Hypocrites, or factious, or what malignity can call you, until the day of Judgement? As long as you have so good security of being then Fully cleared of all,
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how easily may you now bear the slanders of men, that prove themselves wicked, by falsly affirming it of you? You can endure to be called Poor, so you be not poor;
how Easily may you now bear the slanders of men, that prove themselves wicked, by falsely affirming it of you? You can endure to be called Poor, so you be not poor;
Had you but Pauls assurance and experience of Christ dwelling in you, you might imitate him in a holy contempt of all the slanders and revilings of the world, 1 Cor. 4.9, 10, 11, 12, 13. [ For I think that God hath set forth us the Apostles last,
Had you but Paul's assurance and experience of christ Dwelling in you, you might imitate him in a holy contempt of all the slanders and revilings of the world, 1 Cor. 4.9, 10, 11, 12, 13. [ For I think that God hath Set forth us the Apostles last,
and have no certain dwelling place; and labour working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we intreate:
and have no certain Dwelling place; and labour working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat:
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] Thus may we do and suffer all things through Christ that strengtheneth us, Phil. 4.13. What matter is it what men call us, if God call us his children, and friends, and Christ be not ashamed to call us Brethren? With us •t will be a very small thing to be judged of man, while we know the Lord that must judge 〈 ◊ 〉, is on our side, 1 Cor. 4.3, 4. It lyeth not •n our hands to justifie our selves: It is Christ that hath undertaken to answer for •s;
] Thus may we do and suffer all things through christ that strengtheneth us, Philip 4.13. What matter is it what men call us, if God call us his children, and Friends, and christ be not ashamed to call us Brothers? With us •t will be a very small thing to be judged of man, while we know the Lord that must judge 〈 ◊ 〉, is on our side, 1 Cor. 4.3, 4. It lies not •n our hands to justify our selves: It is christ that hath undertaken to answer for •s;
4. How easily may you bear imprisonment, banishment, or other persecution, as •ong as you are assured of the Love of Christ? Can you fear to dwell where Christ •wells with you? If he will go with you •hrough fire and water, what need you fear? •hose owning appropriating words, will make us venture upon the greatest perils [ Fear not, for I have Redeemed thee;
4. How Easily may you bear imprisonment, banishment, or other persecution, as •ong as you Are assured of the Love of christ? Can you Fear to dwell where christ •wells with you? If he will go with you •hrough fire and water, what need you Fear? •hose owning appropriating words, will make us venture upon the greatest perils [ fear not, for I have Redeemed thee;
When thou walkest through the •ire, thou shalt not be burnt — For I am the Lord thy God, the Holy one of Israel, thy Saviour. ] Who would not with Peter cast •imself into the Sea, or walk with confidence upon the waters, if Christ be there and call us to him? Matth. 14.28, 29. John 21.7. The eleventh chapter to the Hebrews doth recapitulate the victories of faith, and shew us what the Hope of unseen things can cause Believers patiently to undergo.
When thou walkest through the •ire, thou shalt not be burned — For I am the Lord thy God, the Holy one of Israel, thy Saviour. ] Who would not with Peter cast •imself into the Sea, or walk with confidence upon the waters, if christ be there and call us to him? Matthew 14.28, 29. John 21.7. The eleventh chapter to the Hebrews does recapitulate the victories of faith, and show us what the Hope of unseen things can cause Believers patiently to undergo.
How cheerfully will he endure the foulest way, that is assured to come safe to such a home ? What will a man stick at that knows he is following Christ to Heaven;
How cheerfully will he endure the Foulest Way, that is assured to come safe to such a home? What will a man stick At that knows he is following christ to Heaven;
What matter is it whether Death find us in honour or dishonour, in our own Countrey or in another, at liberty or in prison, so we are sure it find us not in a state of death. Who would not rather pass to Glory by as straight a way as John Baptist, Stephen, or other Martyr• did,
What matter is it whither Death find us in honour or dishonour, in our own Country or in Another, At liberty or in prison, so we Are sure it find us not in a state of death. Who would not rather pass to Glory by as straight a Way as John Baptist, Stephen, or other Martyr• did,
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then with their persecutors to prosper in the way to misery ? Who can for shame repine at the loss of temporal commodities, that is secured of the eternal Joyes ? If assurance of the Love of God, would not embolden you to patient suffering, and to lay down life and all for Christ, what do you think should ever do it?
then with their persecutors to prosper in the Way to misery? Who can for shame repine At the loss of temporal commodities, that is secured of the Eternal Joys? If assurance of the Love of God, would not embolden you to patient suffering, and to lay down life and all for christ, what do you think should ever do it?
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But when you are afraid lest death will turn you into Hell, What wonder if you timerously draw back? When you know not whether ever you shall have any better, no wonder if you are loth to part with the seeming happiness which you have. Those doubts and fears enfeeble the soul,
But when you Are afraid lest death will turn you into Hell, What wonder if you timorously draw back? When you know not whither ever you shall have any better, no wonder if you Are loath to part with the seeming happiness which you have. Those doubts and fears enfeeble the soul,
5. All personal crosses in your estates, your families, your friends, your health, will be easily born, if you are once assured of your salvation. To a man that is passing into Heaven, all these are almost inconsiderable things. What is Lazarus the worse now for h•s sores or rags ? Or what is the Rich man the better for his sumptuonus attire and fare? Luke 16. Whether you be poor or rich, sick or sound, whether you are used kindly or unkindly in the world, are questions of so small importance, that you are not much concerned in the answer of them:
5. All personal Crosses in your estates, your families, your Friends, your health, will be Easily born, if you Are once assured of your salvation. To a man that is passing into Heaven, all these Are almost inconsiderable things. What is Lazarus the Worse now for h•s sores or rags? Or what is the Rich man the better for his sumptuonus attire and fare? Luke 16. Whither you be poor or rich, sick or found, whither you Are used kindly or unkindly in the world, Are questions of so small importance, that you Are not much concerned in the answer of them:
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6. Lastly, you may comfortably receive the sentence of death, when once you are assured of the Life of Grace, and that you have escaped everlasting death. Though nature will be still averse to a dissolution,
6. Lastly, you may comfortably receive the sentence of death, when once you Are assured of the Life of Grace, and that you have escaped everlasting death. Though nature will be still averse to a dissolution,
not to be uncloathed, (for the union of soul and body, is the constitution of the man, which nature cannot but desire) but to be cloathed upon, that mortality might be swallowed up of life:
not to be Unclothed, (for the Union of soul and body, is the constitution of the man, which nature cannot but desire) but to be clothed upon, that mortality might be swallowed up of life:
but it is the assurance of their future happiness, or the believing expectation of it, that must prepare them for a death that is safe and comfortable. The Death of the Presumptuous may be quiet, but not safe :
but it is the assurance of their future happiness, or the believing expectation of it, that must prepare them for a death that is safe and comfortable. The Death of the Presumptuous may be quiet, but not safe:
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The Death of the ungodly, that have awakened undeceived consciences, is neither safe nor quiet: But the Death of strong Belivers that have attained assurance, is both. And he that findeth Christ within him, may know that when he dyeth, he shall be with Christ: His dwelling in us by faith, by Love, and by his Spirit, is a pledge that we shall dwell with him. Christ within us, will certainly carry us unto Christ above us. Let Socinians question the happiness of such departed souls,
The Death of the ungodly, that have awakened undeceived Consciences, is neither safe nor quiet: But the Death of strong Believers that have attained assurance, is both. And he that finds christ within him, may know that when he Dies, he shall be with christ: His Dwelling in us by faith, by Love, and by his Spirit, is a pledge that we shall dwell with him. christ within us, will Certainly carry us unto christ above us. Let socinians question the happiness of such departed Souls,
We are following him, that when he had conquered Death, and went before us, did send that message to his doubting troubled Disciples, (which is to me so full of sweetness, that me thinks I can scarce too oft recite it) John 20.17.
We Are following him, that when he had conquered Death, and went before us, did send that message to his doubting troubled Disciples, (which is to me so full of sweetness, that me thinks I can scarce too oft recite it) John 20.17.
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Know once that you are his Brethren, and that his Father is your Father, and his God is your God, and that he is ascended and glorified in your nature ;
Know once that you Are his Brothers, and that his Father is your Father, and his God is your God, and that he is ascended and glorified in your nature;
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and will come again and receive us unto himself, that where he is, there we may be also, John 14.2, 3. And that this is his will for all his servants, he hath declared in that comfortable promise, (which also I have found so full of sweetness, that I value it above all the riches of the world) John 12.26. [ If any man serve me, let him follow me;
and will come again and receive us unto himself, that where he is, there we may be also, John 14.2, 3. And that this is his will for all his Servants, he hath declared in that comfortable promise, (which also I have found so full of sweetness, that I valve it above all the riches of the world) John 12.26. [ If any man serve me, let him follow me;
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Be assured of your Faith, and Hope, and Love, and you may be assured to possess the Good believed and Hoped for and Loved. The incorruptible seed, which liveth and abideth for ever, of which you are new born (1 Pe•. 1.23.) doth tend to the incorruptible crown (1 Pet. 5.4.) even the Crown of righteousness which the righteous Judge will give to all that love his appearing, 2 Tim. 4.8. And so shall we ever be with the Lord, as the Apostle comfortably speaks, 1 Thes. 4.17. and seasonably annexeth the use of such a cordial, vers. 18. [ wherefore comfort one another with these words. ]
Be assured of your Faith, and Hope, and Love, and you may be assured to possess the Good believed and Hoped for and Loved. The incorruptible seed, which lives and Abideth for ever, of which you Are new born (1 Pe•. 1.23.) does tend to the incorruptible crown (1 Pet. 5.4.) even the Crown of righteousness which the righteous Judge will give to all that love his appearing, 2 Tim. 4.8. And so shall we ever be with the Lord, as the Apostle comfortably speaks, 1 Thebes 4.17. and seasonably annexeth the use of such a cordial, vers. 18. [ Wherefore Comfort one Another with these words. ]
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Whether we are to die by the decay of nature, or by the storm of any violent disease, or by the hand of persecutros or any other instruments of Satan, the difference is small:
Whither we Are to die by the decay of nature, or by the storm of any violent disease, or by the hand of persecutros or any other Instruments of Satan, the difference is small:
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May I die assured of the Love of God, how little regardable is it whether I be poor or rich till then? or in what manner Death shall do its execution? and how little cause have blessed souls, to envie them that are left on earth, in a quiet and prosperous passage to damnation?
May I die assured of the Love of God, how little regardable is it whither I be poor or rich till then? or in what manner Death shall do its execution? and how little cause have blessed Souls, to envy them that Are left on earth, in a quiet and prosperous passage to damnation?
And what an ease and pleasure is this to a mans mind through all his life, to be able with well-grounded comfort, to think of death? What cares can vex him that hath secured hi• everlasting state? What losses should afflict him that is sure he shall not lose his soul,
And what an ease and pleasure is this to a men mind through all his life, to be able with well-grounded Comfort, to think of death? What Cares can vex him that hath secured hi• everlasting state? What losses should afflict him that is sure he shall not loose his soul,
and is sure to gain eternal life? What fears should disquiet him that is sure to escape the wrath of God? What wants should trouble him that knoweth he is an heir of Heaven? Why should the indignation or threatnings of man, be any temptation to turn him out of the way of duty,
and is sure to gain Eternal life? What fears should disquiet him that is sure to escape the wrath of God? What Wants should trouble him that Knoweth he is an heir of Heaven? Why should the Indignation or threatenings of man, be any temptation to turn him out of the Way of duty,
or dismay his mind, who knoweth that they can but kill the body, and dismiss the soul into his blessed presence, whom it loveth and laboureth and longs to see? what should inordinately grieve that man that is certain of eternal Joy? What else should he thirst for, that hath in him the well of living waters springing up to everlasting life ? Joh. 4.14.
or dismay his mind, who Knoweth that they can but kill the body, and dismiss the soul into his blessed presence, whom it loves and Laboureth and longs to see? what should inordinately grieve that man that is certain of Eternal Joy? What Else should he thirst for, that hath in him the well of living waters springing up to everlasting life? John 4.14.
And what should deprive that man of comfort, that knoweth he hath the Comforter within him, and shall be for ever comforted with his masters joy ? And what should break the Peace and Patience of him that is assured of Everlasting Rest ? If the assurance of a happy death cannot make it welcome, and cannot make affliction easie, and fill our lives with the Joyes of Hope, I know not what can do it.
And what should deprive that man of Comfort, that Knoweth he hath the Comforter within him, and shall be for ever comforted with his Masters joy? And what should break the Peace and Patience of him that is assured of Everlasting Rest? If the assurance of a happy death cannot make it welcome, and cannot make affliction easy, and fill our lives with the Joys of Hope, I know not what can do it.
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But alas for those poor souls that know not whither death will send them, or at least have not good grounds of hope, what wonder if through the fear of death they be all their life time subject unto bondage! Heb. 2.14. Methinks in the midst of their wealth and pleasure, they should not be so stupid as to forget the millions that are gone before them, that lately were as jovial and secure as they;
But alas for those poor Souls that know not whither death will send them, or At least have not good grounds of hope, what wonder if through the Fear of death they be all their life time Subject unto bondage! Hebrew 2.14. Methinks in the midst of their wealth and pleasure, they should not be so stupid as to forget the millions that Are gone before them, that lately were as jovial and secure as they;
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Methinks all the beauty of their fleshly Idols, should be blasted with those nipping frosts and storms, that in their serious forethoughts, come in upon them, from the black and dreadful regions of death!
Methinks all the beauty of their fleshly Idols, should be blasted with those nipping frosts and storms, that in their serious forethoughts, come in upon them, from the black and dreadful regions of death!
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Methinks at any time it should damp their mirth, and allay the ebullition of their phrenetick blood, to remember [ For all this I must die ] and it may be this night, that the fool must deliver up his soul ;
Methinks At any time it should damp their mirth, and allay the ebullition of their frenetic blood, to Remember [ For all this I must die ] and it may be this night, that the fool must deliver up his soul;
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Luk. 12.19, 20. Then who shall be the Lord, and who the Knight or Gentleman ? and who shall wear the gay attire ? and who shall domineer, and say, Our will shall be done, an• thus we will have it ? Then where is th• pleasure of lust,
Luk. 12.19, 20. Then who shall be the Lord, and who the Knight or Gentleman? and who shall wear the gay attire? and who shall domineer, and say, Our will shall be done, an• thus we will have it? Then where is th• pleasure of lust,
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and walk in the way• of thy heart, and in the sight of thine eyes 〈 ◊ 〉 but know thou that for all these things, Go• will bring thee into judgement ] And as th• sound of these words [ I must shortly die ] methinks, should be always in your ears so in reason, the Question [ Whether must I then go ] should be always a• it were before your eyes, till your soul• have received a satisfactory answer to it ▪ O what an amazing dreadful thing it is ▪ when an unsanctified unprepared soul must say [ I must depart from earth, but I know not whither!
and walk in the way• of thy heart, and in the sighed of thine eyes 〈 ◊ 〉 but know thou that for all these things, Go• will bring thee into judgement ] And as th• found of these words [ I must shortly die ] methinks, should be always in your ears so in reason, the Question [ Whither must I then go ] should be always a• it were before your eyes, till your soul• have received a satisfactory answer to it ▪ Oh what an amazing dreadful thing it is ▪ when an unsanctified unprepared soul must say [ I must depart from earth, but I know not whither!
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] When men believe that their next habitation must be everlasting, methinks, the Question [ Whether must I goe ] should be day and night upon their minds, till they can say upon good grounds, [ I shall go to the blessed presence of the Lord :
] When men believe that their next habitation must be everlasting, methinks, the Question [ Whither must I go ] should be day and night upon their minds, till they can say upon good grounds, [ I shall go to the blessed presence of the Lord:
] O had you but the hearts of men within you, methinks the sense of this one Question, [ Whither must I go when I leave •he flesh ? ] should so possess you, that it should give your souls no rest, till you were •ble to say, [ We shall be with Christ,
] O had you but the hearts of men within you, methinks the sense of this one Question, [ Whither must I go when I leave •he Flesh? ] should so possess you, that it should give your Souls no rest, till you were •ble to say, [ We shall be with christ,
And thus I have told you of how great importance it is to believers, to attain assurance of the love of God, and to know that Christ abideth in them. And now I think you will confess, I have proved the necessity of Self-knowledge, both to the unregenerate, and the regenerate, though in several degrees:
And thus I have told you of how great importance it is to believers, to attain assurance of the love of God, and to know that christ Abideth in them. And now I think you will confess, I have proved the necessity of Self-knowledge, both to the unregenerate, and the regenerate, though in several Degrees:
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For whose satsfaction, and for the reducing of all that hath been spoken into practise, I shall next acquaint you with the Hinderances of Self-knowledge (the removing of them being not the least point in the cure,) and with the Positive Directions to be practised for the attainment of it:
For whose satsfaction, and for the reducing of all that hath been spoken into practice, I shall next acquaint you with the Hindrances of Self-knowledge (the removing of them being not the least point in the cure,) and with the Positive Directions to be practised for the attainment of it:
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1. The failing of Ministers in their part of the work through unskilfulness or unfaithfulness, is a great cause that so many are ignorant of themselves. They are the Lights of the world:
1. The failing of Ministers in their part of the work through unskilfulness or unfaithfulness, is a great cause that so many Are ignorant of themselves. They Are the Lights of the world:
or critical observations upon words, or the subtile decision of some nice and curious questions of the schools, (though these may be useful to their proper ends,) nor is it a neat and well composed speech about some other distant matters, that is like to acquaint a sinner with himself.
or critical observations upon words, or the subtle decision of Some Nicaenae and curious questions of the Schools, (though these may be useful to their proper ends,) nor is it a neat and well composed speech about Some other distant matters, that is like to acquaint a sinner with himself.
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How many sermons may we hear (that to others ends are not unprofitable) that are levelled at some mark or other, that is very far from the Hearers hearts, and therefore are never like to convince them,
How many Sermons may we hear (that to Others ends Are not unprofitable) that Are leveled At Some mark or other, that is very Far from the Hearers hearts, and Therefore Are never like to convince them,
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that must be saved from their sins, that they may be saved from everlasting misery, I think it is time for us to talk to them of such things as most concern them;
that must be saved from their Sins, that they may be saved from everlasting misery, I think it is time for us to talk to them of such things as most concern them;
and ho• they may be ready, that death may b• both safe and comfortable to them 〈 ◊ 〉 (though a superstitious miserable fellow that knoweth no better things himself, may talk to the sick of beads,
and ho• they may be ready, that death may b• both safe and comfortable to them 〈 ◊ 〉 (though a superstitious miserable fellow that Knoweth no better things himself, may talk to the sick of beads,
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Yet Ministers indeed that know themselves what Faith and what Repentance is, and what it is to be regenerate and to be prepared to die, do know that they have other work to do.) The Gospe• offereth men their Choice, whether they will have Holiness or sin ;
Yet Ministers indeed that know themselves what Faith and what Repentance is, and what it is to be regenerate and to be prepared to die, do know that they have other work to do.) The Gospe• Offereth men their Choice, whither they will have Holiness or sin;
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And has conscience will more quietly suffer him to be taken off the necessary care of his salvation, by something that is like it, and pretends to do the work as well, then by the grosser avocations, or the scorns of fools:
And has conscience will more quietly suffer him to be taken off the necessary care of his salvation, by something that is like it, and pretends to do the work as well, then by the grosser avocations, or the scorns of Fools:
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But how oft do we hear applauded Sermons, which force us in compassion to mens souls to think [ O what 〈 ◊ 〉 all this to the opening a sinners heart unto himself,
But how oft do we hear applauded Sermons, which force us in compassion to men's Souls to think [ Oh what 〈 ◊ 〉 all this to the opening a Sinners heart unto himself,
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& shewing him his unregenerate state? Whats this to the conviction of a self-deluding soul, that is passing unto Hell with the confident expectations of Heaven ▪ To the opening of mens eyes,
& showing him his unregenerate state? Whats this to the conviction of a Self-deluding soul, that is passing unto Hell with the confident Expectations of Heaven ▪ To the opening of men's eyes,
and turning them from darkness unto light, and from the power of Satan unto God! whats this to shew men their undone condition, and the absolute necessity of Christ and of renewing grace!
and turning them from darkness unto Light, and from the power of Satan unto God! whats this to show men their undone condition, and the absolute necessity of christ and of renewing grace!
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and to help them to the life of faith and love, and to the mortifying and the pardon of their sins? How little skil have many miserable preachers, in the searching of the heart,
and to help them to the life of faith and love, and to the mortifying and the pardon of their Sins? How little skill have many miserable Preachers, in the searching of the heart,
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and helping men to know themselves, whether Christ be in them, or whether they be reprobates? and how little care and diligence is used by them to call men to the tryal,
and helping men to know themselves, whither christ be in them, or whither they be Reprobates? and how little care and diligence is used by them to call men to the trial,
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natives shall abhor him, ] Such injustice in a Judge or witnesses is odious, that determine but in order to temporal rewards on punishments: ( Lev: 19.15. Prov. 18.5.
natives shall abhor him, ] Such injustice in a Judge or Witnesses is odious, that determine but in order to temporal rewards on punishments: (Lev: 19.15. Curae 18.5.
and to their endless joy or torment, how odious and horrid a crime must it be esteemed to perswade the wicked that he is Righteous, or to speak that which tendeth to perswade him of it though not in open plain expressions!
and to their endless joy or torment, how odious and horrid a crime must it be esteemed to persuade the wicked that he is Righteous, or to speak that which tendeth to persuade him of it though not in open plain expressions!
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what perfidious dealing is this against the Holy God! what an abuse of our Redeemer, that his pretended messengers shall make him seem to judge clean contrary to his Holiness, and to his Law, and to the Judgement which indeed he passeth and will pass on all that live and die unsanctified!
what perfidious dealing is this against the Holy God! what an abuse of our Redeemer, that his pretended messengers shall make him seem to judge clean contrary to his Holiness, and to his Law, and to the Judgement which indeed he passes and will pass on all that live and die unsanctified!
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and thus keep them from their only help till it be too late! what shame, what punishment can be too great for such a wretch? when the neglect and making light of Christ and his salvation, is the common road to Hell, Heb. 2.3. Matth. 22.5. and most men perish because they value not and use not the necessary means of their recovery;
and thus keep them from their only help till it be too late! what shame, what punishment can be too great for such a wretch? when the neglect and making Light of christ and his salvation, is the Common road to Hell, Hebrew 2.3. Matthew 22.5. and most men perish Because they valve not and use not the necessary means of their recovery;
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what is this but to play the Minister of Satan, and to do his work, in the name and garb of a minister of Christ ? It is damnable treachery against Christ and against the peoples souls to hide their misery when it is your office to reveal it;
what is this but to play the Minister of Satan, and to do his work, in the name and garb of a minister of christ? It is damnable treachery against christ and against the peoples Souls to hide their misery when it is your office to reveal it;
and to see them live upon presumption and ungrounded hopes, and not to labour with faithful plainess to acquaint them with their need of better hopes. But some go further, and more openly act the part of Satan, by reproaching the most faithful servants of the Lord,
and to see them live upon presumption and ungrounded hope's, and not to labour with faithful plainness to acquaint them with their need of better hope's. But Some go further, and more openly act the part of Satan, by reproaching the most faithful Servants of the Lord,
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and labouring to bring the people into a conceit that seriousness and carefulness in the matters of God and our salvation, are but hypocrisie and unnecessary strictness: And in their company and converse they put so much countenance on the ungodly,
and labouring to bring the people into a conceit that seriousness and carefulness in the matters of God and our salvation, Are but hypocrisy and unnecessary strictness: And in their company and converse they put so much countenance on the ungodly,
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But how came they to continue thus ignorant of themselves till it was too late? Because they had teachers that kept them strange to the nature of true holiness,
But how Come they to continue thus ignorant of themselves till it was too late? Because they had Teachers that kept them strange to the nature of true holiness,
Direct. 1. My first Direction therefore to you is in order to the knowledge of your selves, that if it be possible, you will live under a faithful, soul-searching, skilful Pastor,
Direct. 1. My First Direction Therefore to you is in order to the knowledge of your selves, that if it be possible, you will live under a faithful, soul-searching, skilful Pastor,
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So is there a double use of ministers of the Gospel, One to deliver publikely the common doctrines of Christianity concerning mans sin and misery, and the remedy, &c. and the other to help people in the personal application of all this to themselves.
So is there a double use of Ministers of the Gospel, One to deliver publicly the Common doctrines of Christianity Concerning men sin and misery, and the remedy, etc. and the other to help people in the personal application of all this to themselves.
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but as the same Light will shew every man the things which he beholdeth in their varieties and differences ; (we see by the same sun a man to be a man,
but as the same Light will show every man the things which he beholdeth in their varieties and differences; (we see by the same sun a man to be a man,
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and a beast to be a beast, and a bird to be a bird;) so the same word of truth which we deliver, must be so discovering and discriminating, as to manifest the ungodly to be ungodly, and the carnal to be carnal, the worldling to be a worldling ;
and a beast to be a beast, and a bird to be a bird;) so the same word of truth which we deliver, must be so discovering and discriminating, as to manifest the ungodly to be ungodly, and the carnal to be carnal, the worldling to be a worldling;
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and the renewed soul to be indeed renewed. The same light must shew the excellency of sanctification, and the filthiness of sin: the glory of the Image of Christ, and the deformity of that spiritual death which is its privation.
and the renewed soul to be indeed renewed. The same Light must show the excellency of sanctification, and the filthiness of since: the glory of the Image of christ, and the deformity of that spiritual death which is its privation.
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because they never knew it: or that dare not discover the unsanctified lest they detect themselves, nor judge them accordidg to their office, lest they condemn themselves ;
Because they never knew it: or that Dare not discover the unsanctified lest they detect themselves, nor judge them accordidg to their office, lest they condemn themselves;
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and they dare not awaken the consciences of others, lest they should awaken and affright their own: and therefore are ready to scorn at all distinguishing preachers,
and they Dare not awaken the Consciences of Others, lest they should awaken and affright their own: and Therefore Are ready to scorn At all distinguishing Preachers,
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and to take the discovery of regeneration to be but the boasting of hypocrisie, as if he that would differ from the most, or did pretend to the special priviledges of the Saints, did but as the Pharise, thank God that he is not like other men ;
and to take the discovery of regeneration to be but the boasting of hypocrisy, as if he that would differ from the most, or did pretend to the special privileges of the Saints, did but as the Pharisee, thank God that he is not like other men;
And if these preachers could prove that all men shall be saved that will but say that they are Christians, they might then have hope of being saved themselves, wi•hout that serious piety which they so distaste.
And if these Preachers could prove that all men shall be saved that will but say that they Are Christians, they might then have hope of being saved themselves, wi•hout that serious piety which they so distaste.
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If you love not differencing preaching, make no difference from the true members of Christ by your hypocrisie or ungodly living; be such as they, and we shall not difference you from them.
If you love not differencing preaching, make no difference from the true members of christ by your hypocrisy or ungodly living; be such as they, and we shall not difference you from them.
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and Chri••••nity was the Religion of the Countrey, 〈 ◊ 〉 the other the unhappiness to be born •here it was not known? O no, when 〈 ◊ 〉 dreadful differencing day is come, men ••all find that there was another kind of ••fference, between the way of Life and 〈 ◊ 〉 death :
and Chri••••nity was the Religion of the Country, 〈 ◊ 〉 the other the unhappiness to be born •here it was not known? O no, when 〈 ◊ 〉 dreadful differencing day is come, men ••all find that there was Another kind of ••fference, between the Way of Life and 〈 ◊ 〉 death:
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there shall be weeping 〈 ◊ 〉 gnashing of teeth ] Matth. 8.11, 12. •ha• a difference will appear between those ••at now converse together, and sit here in 〈 ◊ 〉 same seats, between whom the world •at judgeth by the •ut side, discerns but ••tle or no difference ? When those things ••all be executed that are written in Matth. •, and 2 Thes. 1. O what a difference will then appear!
there shall be weeping 〈 ◊ 〉 gnashing of teeth ] Matthew 8.11, 12. •ha• a difference will appear between those ••at now converse together, and fit Here in 〈 ◊ 〉 same seats, between whom the world •at Judgeth by the •ut side, discerns but ••tle or no difference? When those things ••all be executed that Are written in Matthew •, and 2 Thebes 1. O what a difference will then appear!
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the very names of difference 〈 ◊ 〉 matter of scorn to guilty souls, because th• imply the matter of their terror. I ha• oft noted this with admiration, in the su••cess of Christs own doctrine upon 〈 ◊ 〉 Jews, Luk. 4.18, 19, 22. when he had preached the Gospel,
the very names of difference 〈 ◊ 〉 matter of scorn to guilty Souls, Because th• imply the matter of their terror. I ha• oft noted this with admiration, in the su••cess of Christ own Doctrine upon 〈 ◊ 〉 jews, Luk. 4.18, 19, 22. when he had preached the Gospel,
as that he had 〈 ◊ 〉 testimony of the multitude that wonder at the gracious words that proceeded out his mouth, yet some were cavilling 〈 ◊ 〉 believed not, and v. 25, 26, 27. he sai• [ I tell you of a truth, many widows were 〈 ◊ 〉 Israel in the days of Elias,
as that he had 〈 ◊ 〉 testimony of the multitude that wonder At the gracious words that proceeded out his Mouth, yet Some were caviling 〈 ◊ 〉 believed not, and v. 25, 26, 27. he sai• [ I tell you of a truth, many Widows were 〈 ◊ 〉 Israel in the days of Elias,
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and led him to the brow 〈 ◊ 〉 the hill whereon their City was built, that •hey might might cast him down headlong ] •ead it and consider, what moved these ••en to so much rage against Christ himself or preaching this doctrine, which restrain•d the fruit of the Gospel to a few ;
and led him to the brow 〈 ◊ 〉 the hill whereon their city was built, that •hey might might cast him down headlong ] •ead it and Consider, what moved these ••en to so much rage against christ himself or preaching this Doctrine, which restrain•d the fruit of the Gospel to a few;
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1. In case that after your most dilige•• self examination, you are yet at uncertain•• and doubt, whether you are truly sanctifi•• or not. The setling of your states for 〈 ◊ 〉 eternity,
1. In case that After your most dilige•• self examination, you Are yet At uncertain•• and doubt, whither you Are truly sanctifi•• or not. The settling of your states for 〈 ◊ 〉 eternity,
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Yea if you were not troubled wi•• doubting, yet if you have opportunity 〈 ◊ 〉 opening your Evidences to a judicio•• faithful Minister or friend, I think it may 〈 ◊ 〉 worth your labour,
Yea if you were not troubled wi•• doubting, yet if you have opportunity 〈 ◊ 〉 opening your Evidences to a judicio•• faithful Minister or friend, I think it may 〈 ◊ 〉 worth your labour,
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2. And not only in the first setling 〈 ◊ 〉 your Peace, but also when any notabl• assault or dangerous temptation shall af•terward shake it, which you canno• overcome without assistance, it is seaso••able to betake your selves to the Physi•ion.
2. And not only in the First settling 〈 ◊ 〉 your Peace, but also when any notabl• assault or dangerous temptation shall af•terward shake it, which you canno• overcome without assistance, it is seaso••able to betake your selves to the Physi•ion.
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4. Also in case of any particular corru•tion, or temptation, your particular sinful •nclinations may (caute•ously) be opened to a faithful Guide, that by his prudent and lively counsel you may be strengthened.
4. Also in case of any particular corru•tion, or temptation, your particular sinful •nclinations may (caute•ously) be opened to a faithful Guide, that by his prudent and lively counsel you may be strengthened.
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if I cannot judge of my self by the doctrine which they preach? I answer, 1. You may and must judge your selves by the publike common helps, as far as you are able: But a personal applying help, added unto this, is a further advantage.
if I cannot judge of my self by the Doctrine which they preach? I answer, 1. You may and must judge your selves by the public Common helps, as Far as you Are able: But a personal applying help, added unto this, is a further advantage.
or that you need but the lesser, when he hath provided you a greater. And doth not your own experience convince you? Do you not find that after the best publi•• preaching you are yet in doubt, and at loss about your spiritual state,
or that you need but the lesser, when he hath provided you a greater. And does not your own experience convince you? Do you not find that After the best publi•• preaching you Are yet in doubt, and At loss about your spiritual state,
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There is 〈 ◊ 〉 great a diversity of particular circumstance in the cases of particular persons, tha• a great deal of help is necessary to most, t• pass a right judgement, when they do un•derstand both the Law, and the fact. Wi•• you think it enough that you have the statutes of the Land,
There is 〈 ◊ 〉 great a diversity of particular circumstance in the cases of particular Persons, tha• a great deal of help is necessary to most, t• pass a right judgement, when they do un•derstand both the Law, and the fact. Wi•• you think it enough that you have the statutes of the Land,
and the Law-books to judge of all your own cases by? Or wil• you not think that you have also need o• the Counsel of the wisest Lawyer (i• your weightiest cases) to help you to judge of your cause by the particular application of the Law to it? So in Physick ▪ who is so foolish,
and the Law-books to judge of all your own cases by? Or wil• you not think that you have also need o• the Counsel of the Wisest Lawyer (i• your Weightiest cases) to help you to judge of your cause by the particular application of the Law to it? So in Physic ▪ who is so foolish,
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as to think that by the help of the most learned Book, or approved Receipts he is able to be his own Physicion, without any more particular advice? You must be long in studying Law or Physick before you can understand them so well as those that have made them the study and business of their lives.
as to think that by the help of the most learned Book, or approved Receipts he is able to be his own physician, without any more particular Advice? You must be long in studying Law or Physic before you can understand them so well as those that have made them the study and business of their lives.
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So is it in matters of the soul. When you have heard much, and understand much, you cannot in modesty think that all the sense of Scripture, about those points, is known as exactly to you,
So is it in matters of the soul. When you have herd much, and understand much, you cannot in modesty think that all the sense of Scripture, about those points, is known as exactly to you,
I answer, 1. Perhaps when they have resolved them, yet you would not be resolved. Have they not told you the truth and you would not believe it? Or directed you to Remedies which you would not use? They cannot when they have told you the truth, compell you to believe it;
I answer, 1. Perhaps when they have resolved them, yet you would not be resolved. Have they not told you the truth and you would not believe it? Or directed you to Remedies which you would not use? They cannot when they have told you the truth, compel you to believe it;
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2. And what if the nature of the disease be obstinate, and will not be cured easily and at once, but with time and diligence and patience ? Will you therefore think the means are vain ? Must you at once, or in a short time, be resolved,
2. And what if the nature of the disease be obstinate, and will not be cured Easily and At once, but with time and diligence and patience? Will you Therefore think the means Are vain? Must you At once, or in a short time, be resolved,
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and delivered from all your doubts, about your title to eternal life, or else will you cast off all advice ? should you do so by your bodies, you may know what were like to be the issue:
and Delivered from all your doubts, about your title to Eternal life, or Else will you cast off all Advice? should you do so by your bodies, you may know what were like to be the issue:
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As you will not have done with Christ, if he cure you not at once, nor give over praying if you have not all your desires at once (if you love your selves) So you must not have done with the Counsel of your Guides, if they satisfie not your doubts at once: As you cease not hearing them in publike, though you have still your doubtings ;
As you will not have done with christ, if he cure you not At once, nor give over praying if you have not all your Desires At once (if you love your selves) So you must not have done with the Counsel of your Guides, if they satisfy not your doubts At once: As you cease not hearing them in public, though you have still your doubtings;
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If therefore you will have it from God, you must not refuse his own appointed ordinary means. The spirit comforteth by the promise: As in Conversion God useth not to do it by the spirit, without, but in, and by the Ministery of the word ;
If Therefore you will have it from God, you must not refuse his own appointed ordinary means. The Spirit comforts by the promise: As in Conversion God uses not to do it by the Spirit, without, but in, and by the Ministry of the word;
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As he that will run from the Ministry of the word, because it is God that must convert, doth indeed run from God, and is not like to be converted: so is it in point of assurance, and consolation. The Teachers of the Church [ are to be accounted of as the Ministers of Christ,
As he that will run from the Ministry of the word, Because it is God that must convert, does indeed run from God, and is not like to be converted: so is it in point of assurance, and consolation. The Teachers of the Church [ Are to be accounted of as the Ministers of christ,
and stewards of the mysteries of God, 1 Cor. 4.1. by whom the people have believed, 1 Cor. 3.5. not having dominion over their faith, but being helpers of their joy, 2 Cor. 1.24. who are comforted in all their tribulations, that they might be able to comfort them that are in any trouble, by the comfort wherewith they themselves are comforted of God, v. 4. They are to be faithful and wise stewards, whom the Lord maketh Rulers over his houshold to give them their portion of meat in due season, Luk. 12.42.
and Stewards of the Mysteres of God, 1 Cor. 4.1. by whom the people have believed, 1 Cor. 3.5. not having dominion over their faith, but being helpers of their joy, 2 Cor. 1.24. who Are comforted in all their tribulations, that they might be able to Comfort them that Are in any trouble, by the Comfort wherewith they themselves Are comforted of God, v. 4. They Are to be faithful and wise Stewards, whom the Lord makes Rulers over his household to give them their portion of meat in due season, Luk. 12.42.
and of the knowledge of the son of God to a perfect man, Eph. 4.11, 12, 13. These therefore being Christs officers, and this their appointed work, we must receive so much of Gods mercies by their hands, as belongeth to their office to administer.
and of the knowledge of the son of God to a perfect man, Ephesians 4.11, 12, 13. These Therefore being Christ Officers, and this their appointed work, we must receive so much of God's Mercies by their hands, as belongeth to their office to administer.
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So that you see it is Gods way to shew to man his uprightness, and to speak peace to souls by his messengers and interpreters that are fitted and authorized thereto. Object.
So that you see it is God's Way to show to man his uprightness, and to speak peace to Souls by his messengers and Interpreters that Are fitted and authorized thereto. Object.
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but when we open to them the state of our souls, and desire their advice for the making our calling and election sure, they have no sense or savour of such discourse:
but when we open to them the state of our Souls, and desire their Advice for the making our calling and election sure, they have no sense or savour of such discourse:
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And many ministers that are truly Conscientious, are yet so unskilful and so weak that we have no encouragement to acquaint them with our state. To this I answer:
And many Ministers that Are truly Conscientious, Are yet so unskilful and so weak that we have no encouragement to acquaint them with our state. To this I answer:
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and it is matter of lamentation, and must send us to God with the old petition which Christ himself hath put into our mouths, Math. 9.37, 38. [ The harvest truly is plenteous, but the labourers are few:
and it is matter of lamentation, and must send us to God with the old petition which christ himself hath put into our mouths, Math. 9.37, 38. [ The harvest truly is plenteous, but the labourers Are few:
then are in these Nations. Alas how much of the Church is guided by meer ignorant Readers! and how much by superstitious deceivers! Did you know the case of the poor Christians in the Ethiopian, the Greek,
then Are in these nations. Alas how much of the Church is guided by mere ignorant Readers! and how much by superstitious deceivers! Did you know the case of the poor Christians in the Ethiopian, the Greek,
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and the Roman Churches, you would bless God that it is so well with us: Even when the Church was in a narrower room, yet God complained, Jer. 12.10. [ Many Pastors have destroyed my vineyard:
and the Roman Churches, you would bless God that it is so well with us: Even when the Church was in a narrower room, yet God complained, Jer. 12.10. [ Many Pastors have destroyed my vineyard:
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therefore thus saith the Lord God of Israel against the Pastors that feed my people: Ye have scatted my flock and driven them away, and have not visited them:
Therefore thus Says the Lord God of Israel against the Pastors that feed my people: You have scatted my flock and driven them away, and have not visited them:
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But the voice of healing mercy saith [ Only acknowledge thine iniquity, &c. Turn O back sliding children, &c. and I will give you Pastors according to my heart, which shall feed you with knowledge and understanding, ] Jer. 3.13, 14, 15.
But the voice of healing mercy Says [ Only acknowledge thine iniquity, etc. Turn Oh back sliding children, etc. and I will give you Pastors according to my heart, which shall feed you with knowledge and understanding, ] Jer. 3.13, 14, 15.
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You see in all other professions (that require not supernatural illumination ) there are but few that attain to excellency: It is but in few that Nature layeth the foundation in,
You see in all other professions (that require not supernatural illumination) there Are but few that attain to excellency: It is but in few that Nature Layeth the Foundation in,
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Take therefore the advice of the ablest you can get: If most Physicions are weak and ignorant, do not therefore cast off all, nor yet cast your selves upon one that is like to kill you,
Take Therefore the Advice of the Ablest you can get: If most Physicians Are weak and ignorant, do not Therefore cast off all, nor yet cast your selves upon one that is like to kill you,
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because he is your neighbour. I will not perswade you to go always to the Minister of your Parish, to open the case of your souls, be he fit or unfit: but to the fittest that you can have access to:
Because he is your neighbour. I will not persuade you to go always to the Minister of your Parish, to open the case of your Souls, be he fit or unfit: but to the Fittest that you can have access to:
The Papists themselves will give men leave to choose others for their Confessors. Where there is most of the heavenly illumination, and holy skill in the matters of the soul;
The Papists themselves will give men leave to choose Others for their Confessors. Where there is most of the heavenly illumination, and holy skill in the matters of the soul;
where there is the soundest and exactest judgement, joyned with experience and tender compassion, and faithful plainess, and cautelous secresie, there open your hearts if you have opportunity,
where there is the soundest and Exactest judgement, joined with experience and tender compassion, and faithful plainness, and cautelous secrecy, there open your hearts if you have opportunity,
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But such Ministers being few, and having more of greater work then they can turn them to, are not to be spoken with 〈 ◊ 〉 oft as my necessity requireth help.
But such Ministers being few, and having more of greater work then they can turn them to, Are not to be spoken with 〈 ◊ 〉 oft as my necessity requires help.
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And it is not only Ministers that you must use, but any other Christian friend, that hath such abilities and qualifications, as fit them to assist you;
And it is not only Ministers that you must use, but any other Christian friend, that hath such abilities and qualifications, as fit them to assist you;
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nor is man to be believed as God is with a divine belief: when they tell you, that [ If you are regenerate, you are justified ] then they do but tell you what God hath told you,
nor is man to be believed as God is with a divine belief: when they tell you, that [ If you Are regenerate, you Are justified ] then they do but tell you what God hath told you,
but as it is Gods: so also when they tell you, that [ if you are unconverted you are not forgiven ] But when they tell you, that [ you are converted or unconverted, pardoned or unpardoned, ] this judgement is not to be taken as infallible or Divine.
but as it is God's: so also when they tell you, that [ if you Are unconverted you Are not forgiven ] But when they tell you, that [ you Are converted or unconverted, pardoned or unpardoned, ] this judgement is not to be taken as infallible or Divine.
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or a wilfulness of presumption on the other side, doth make men judge of their own condition quite contrary to the evidence that appeareth in their lives to others.
or a wilfulness of presumption on the other side, does make men judge of their own condition quite contrary to the evidence that appears in their lives to Others.
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or of one that is drunk with any heresie, or fond of any private opinion of his own, and layeth out his zeal to form people into his opinion, as if the life of Religion lay in that:
or of one that is drunk with any heresy, or found of any private opinion of his own, and Layeth out his zeal to from people into his opinion, as if the life of Religion lay in that:
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5. It is not safe for you to rest on the ••dgement of any one singular person, when ••e judgement of most of your judicious •cquaintance is contrary to it. So much •or the Negative,
5. It is not safe for you to rest on the ••dgement of any one singular person, when ••e judgement of most of your judicious •cquaintance is contrary to it. So much •or the Negative,
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2. Affirmatively I answer, 1. By a ••vine faith you are bound to believe all ••e promises of Scripture that your Pastor •or any other) shall acquaint you with.
2. Affirmatively I answer, 1. By a ••vine faith you Are bound to believe all ••e promises of Scripture that your Pastor •or any other) shall acquaint you with.
2. As a Disciple of Christ, you are •ound to Learn the meaning of those Pro•ises (and other passages of the Scripture) •rom your Teachers daily authorized to ••struct you:
2. As a Disciple of christ, you Are •ound to Learn the meaning of those Pro•ises (and other passages of the Scripture) •rom your Teachers daily authorized to ••struct you:
And with such a Humane ••lief, as a schollar oweth to his Teacher 〈 ◊ 〉 Arts or Sciences, you are bound to Be•lieve your Teachers concerning the mean•ng of the promises, in cases wherein you 〈 ◊ 〉 unable your selves to understand the word by its proper light and evidence, as •ell as they;
And with such a Humane ••lief, as a scholar owes to his Teacher 〈 ◊ 〉 Arts or Sciences, you Are bound to Be•lieve your Teachers Concerning the mean•ng of the promises, in cases wherein you 〈 ◊ 〉 unable your selves to understand the word by its proper Light and evidence, as •ell as they;
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〈 ◊ 〉 that will believe nothing that his Teach•• telleth him in order to his own understan••ing, shall never understand by Teaching ▪ If you know as much as he already, yo• need no Teacher :
〈 ◊ 〉 that will believe nothing that his Teach•• Telleth him in order to his own understan••ing, shall never understand by Teaching ▪ If you know as much as he already, yo• need no Teacher:
3. You are bound, when he judgeth 〈 ◊ 〉 your particular case, upon your opening t• him the matter of fact, to allow him so muc• credit as is due to the proportion of his un•derstanding. You tell him how you fe•• your hearts affected, and what the actions 〈 ◊ 〉 your lives have been;
3. You Are bound, when he Judgeth 〈 ◊ 〉 your particular case, upon your opening t• him the matter of fact, to allow him so muc• credit as is due to the proportion of his un•derstanding. You tell him how you fe•• your hearts affected, and what the actions 〈 ◊ 〉 your lives have been;
if upon much stronger parts or longer study, and more experience, h• know more of the meaning of the word and of the nature of grace, and so be able to judge then you, modesty requireth tha• you do in that measure submit your understanding unto his,
if upon much Stronger parts or longer study, and more experience, h• know more of the meaning of the word and of the nature of grace, and so be able to judge then you, modesty requires tha• you do in that measure submit your understanding unto his,
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5. And you are bound to add so much •elief as in the case is due to a stander by •hat is out of the dust, and is not blinded by self-love, or partiality, or passions, or any ••lfish byas, as most men are to themselves.
5. And you Are bound to add so much •elief as in the case is due to a stander by •hat is out of the dust, and is not blinded by Self-love, or partiality, or passion, or any ••lfish bias, as most men Are to themselves.
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6. If you are darkened by melancholly, •r any other weakening distemper, that maketh you uncapable of judging for your selves, you are bound to allow another so much credit, as the advantage of his sounder understanding, and more composed judgement doth require.
6. If you Are darkened by melancholy, •r any other weakening distemper, that makes you uncapable of judging for your selves, you Are bound to allow Another so much credit, as the advantage of his sounder understanding, and more composed judgement does require.
If every Child, or sick person will believe no body that doth not say as they, their self-conceitedness and their distrust of others will be their wrong.
If every Child, or sick person will believe no body that does not say as they, their Self-conceitedness and their distrust of Others will be their wrong.
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7. In the manner of reception, you are bound to do all this with such a submission as belongeth to an officer of Christ: Not that you are to believe any falshood, that he bringeth you,
7. In the manner of reception, you Are bound to do all this with such a submission as belongeth to an officer of christ: Not that you Are to believe any falsehood, that he brings you,
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when he not singular but speaks according to the concurren•• judgement of the generality of able experienced men Modesty will forbid you to thin• your selves wiser then all the able Minister• about you.
when he not singular but speaks according to the concurren•• judgement of the generality of able experienced men Modesty will forbid you to thin• your selves Wiser then all the able Minister• about you.
9. You have the less reason to suspect hi• judgement, when you may be sure that he i• not perverted by any self-interest, or self-respect, and bawketh not the truth for fea• of displeasing you, or bringing any discredi• or suffering on himself.
9. You have the less reason to suspect hi• judgement, when you may be sure that he i• not perverted by any self-interest, or self-respect, and bawketh not the truth for fea• of displeasing you, or bringing any discredi• or suffering on himself.
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And though still he i• but an imperfect man, and no absolute certainty of your estate can be had from his bare judgement (though from his doctrine •nd the Effects and Signs there may,) yet such a Judgement, should weigh very much with you, to the raising of fear and care in the ungodly, and for the quieting of a troubled soul.
And though still he i• but an imperfect man, and no absolute certainty of your estate can be had from his bore judgement (though from his Doctrine •nd the Effects and Signs there may,) yet such a Judgement, should weigh very much with you, to the raising of Fear and care in the ungodly, and for the quieting of a troubled soul.
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Beloved Hearers, if any of you can look before you to eternity, and do not with awakened thoughts conclude, that all probable means should be used in time, to make sure of your final Justification at the dreadful day of God, that man wants either the faith of a Christian, or the feeling of a considerate man. Are you all desirous to be sure before hand, what sentence shall pass upon you then, or are you not? If you are, come on,
beloved Hearers, if any of you can look before you to eternity, and do not with awakened thoughts conclude, that all probable means should be used in time, to make sure of your final Justification At the dreadful day of God, that man Wants either the faith of a Christian, or the feeling of a considerate man. are you all desirous to be sure before hand, what sentence shall pass upon you then, or Are you not? If you Are, come on,
will you go and faithfully open your state (supposing you have the need before expressed) to some able faithful Minister of Christ? Not to an ignorant, or a carnal, unexperienced man;
will you go and faithfully open your state (supposing you have the need before expressed) to Some able faithful Minister of christ? Not to an ignorant, or a carnal, unexperienced man;
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and whether ever you saw the need of Christ? and whether you have loathed your selves for your iniquities? and fle• to Christ as your only refuge from the wrath of God? and have turned away with resolution from your former ungodly careless life? and have changed your company, your business, and your delights ? Whether you make it your chief business to please God, and to save your souls? and resolve to take up with the hopes of Heaven as your only portion, ,
and whither ever you saw the need of christ? and whither you have loathed your selves for your iniquities? and fle• to christ as your only refuge from the wrath of God? and have turned away with resolution from your former ungodly careless life? and have changed your company, your business, and your delights? Whither you make it your chief business to please God, and to save your Souls? and resolve to take up with the hope's of Heaven as your only portion,,
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Go to any faithful Minister in the world and tell him the plain truth, that yet thou art a secret fornicator or drunkard, or pot companion, or flesh-pleaser in some sensual way;
Go to any faithful Minister in the world and tell him the plain truth, that yet thou art a secret fornicator or drunkard, or pot Companion, or flesh-pleaser in Some sensual Way;
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or if thou sinnest not so grosly, that yet thou art a formal hypocrite, and hast a secret enmity to those that are most seriously Religious, and live the most heavenly lives,
or if thou Sinnest not so grossly, that yet thou art a formal hypocrite, and hast a secret enmity to those that Are most seriously Religious, and live the most heavenly lives,
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and I dare assure thee that he will tell thee if thou art thus indeed thou art in the gall of bitterness & the bond of iniquity, and must be speedily renewed and sanctified and justified, or thou art undone for ever.
and I Dare assure thee that he will tell thee if thou art thus indeed thou art in the Gall of bitterness & the bound of iniquity, and must be speedily renewed and sanctified and justified, or thou art undone for ever.
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and still live as carelesly as if all were well with thee ▪ what is thy soul of no more worth? Is it so small a matter with thee what becometh of thee? Or is the judgement of able faithful Ministers in the way of their own office, of no more regard with thee? What not when all the foresaid requisites concur!
and still live as carelessly as if all were well with thee ▪ what is thy soul of no more worth? Is it so small a matter with thee what Becometh of thee? Or is the judgement of able faithful Ministers in the Way of their own office, of no more regard with thee? What not when all the foresaid requisites concur!
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The matters in question are such as they have had experience of in themselves and others: They have judged as hardly of themselves and of their own case, as now they do of yours when theirs was the same as yours is now. Do they pronounce you miserable as being strangers to the spirit of Christ? So they did by themselves when they saw their sin:
The matters in question Are such as they have had experience of in themselves and Others: They have judged as hardly of themselves and of their own case, as now they do of yours when theirs was the same as yours is now. Do they pronounce you miserable as being Strangers to the Spirit of christ? So they did by themselves when they saw their since:
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and therefore they are impartial: They have had before them multitudes, (alas too many) in your case: And you will regard the judgement of a Physicion that hath had many hundreds in hand that had the same disease as you.
and Therefore they Are impartial: They have had before them Multitudes, (alas too many) in your case: And you will regard the judgement of a physician that hath had many hundreds in hand that had the same disease as you.
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For these temptations more hinder us from judging our selves then other men. They are the messengers of Christ appointed to give to each their portion:
For these temptations more hinder us from judging our selves then other men. They Are the messengers of christ appointed to give to each their portion:
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and should not their judgement be regarded in the business committed to their trust? And it is not one man or two, or a hundred only, that are of this mind:
and should not their judgement be regarded in the business committed to their trust? And it is not one man or two, or a hundred only, that Are of this mind:
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Open thy case to all the judicious faithful Ministers in the land, or in the world, and open it truly, and they will all tell thee that if thou die without converting sanctifying grace, thou art lost for ever ;
Open thy case to all the judicious faithful Ministers in the land, or in the world, and open it truly, and they will all tell thee that if thou die without converting sanctifying grace, thou art lost for ever;
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Try as many of them as you will, and see if all of them tell you not the same thing. And is all this nothing to thee, presumptuous sinner, that in the judgement of all the most able faithful Minsters of Christ, thy soul should be in a state of death? Art thou wiser then all the best and wisest, in the matters of their own profession? If all the Physicions in the countrey should tell thee, that thou hast a disease that will certainly be thy death,
Try as many of them as you will, and see if all of them tell you not the same thing. And is all this nothing to thee, presumptuous sinner, that in the judgement of all the most able faithful Ministers of christ, thy soul should be in a state of death? Art thou Wiser then all the best and Wisest, in the matters of their own profession? If all the Physicians in the country should tell thee, that thou hast a disease that will Certainly be thy death,
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and liveth in the sins which the Scripture threatneth damnation to, and hath no evidence of true conversion to shew, will yet be confident of pardon and salvation, let God and all his Ministers say what they will against it•• and will rather be offended with h•s spiritual Physicions,
and lives in the Sins which the Scripture threatens damnation to, and hath no evidence of true conversion to show, will yet be confident of pardon and salvation, let God and all his Ministers say what they will against it•• and will rather be offended with h•s spiritual Physicians,
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[ Lest there should be among you a root that beareth gall wormwood, and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace,
[ Lest there should be among you a root that bears Gall wormwood, and it come to pass when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace,
not only of one, or two, but of all or most of the judicious Ministers, that ever you opened you case to? even of the most honest and impartial, that would not flatter you nor deceive you? Yea and perhaps,
not only of one, or two, but of all or most of the judicious Ministers, that ever you opened you case to? even of the most honest and impartial, that would not flatter you nor deceive you? Yea and perhaps,
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and may give much ease to troubled souls, while they are seeking after surer knowledge: It is a ground of comfort, not to be despised, or made light of:
and may give much ease to troubled Souls, while they Are seeking After Surer knowledge: It is a ground of Comfort, not to be despised, or made Light of:
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and take much comfort, in this judgement and witness of the servants of the Lord, that have a spirit of discerning ▪ and have that grace which acquainteth them with the nature of grace in others,
and take much Comfort, in this judgement and witness of the Servants of the Lord, that have a Spirit of discerning ▪ and have that grace which acquainteth them with the nature of grace in Others,
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If in a Feaver all the ablest Physicions tell you, the danger is past, it is possible yet that they may be all deceived: But yet I think you would take some comfort in such a testimony; so should you here:
If in a Fever all the Ablest Physicians tell you, the danger is past, it is possible yet that they may be all deceived: But yet I think you would take Some Comfort in such a testimony; so should you Here:
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But yet let the judgement of your faithful Pastors, the officers and experienced servants of the Lord, keep of despondency and despair that would disable you from the use of means, and would weaken your hands,
But yet let the judgement of your faithful Pastors, the Officers and experienced Servants of the Lord, keep of despondency and despair that would disable you from the use of means, and would weaken your hands,
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Yea be glad that you have so much encouragement and hope, from those that are by Christ appointed to subserve the spirit in the comforting as well as the sanctifying work,
Yea be glad that you have so much encouragement and hope, from those that Are by christ appointed to subserve the Spirit in the comforting as well as the sanctifying work,
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and to shew to man his uprightness, and to say to the Righteous, It shall be well with him, Isa. 3.10. I tell you, all the wealth of the world, is not worth even this much ground of comfort:
and to show to man his uprightness, and to say to the Righteous, It shall be well with him, Isaiah 3.10. I tell you, all the wealth of the world, is not worth even this much ground of Comfort:
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The Rich •an in Luk. 16. its like would have given 〈 ◊ 〉 man but an unwelcome entertainment, •hat had come to tell him that within a few days or years he should lie in hell,
The Rich •an in Luk. 16. its like would have given 〈 ◊ 〉 man but an unwelcome entertainment, •hat had come to tell him that within a few days or Years he should lie in hell,
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and to use the necessary means to scape them) though one had come to them from the dead! Luk. 16.31. You plead against their feeling, when you tell them of their misery, when they feel prosperity:
and to use the necessary means to escape them) though one had come to them from the dead! Luk. 16.31. You plead against their feeling, when you tell them of their misery, when they feel Prosperity:
And alas, they hav• no such inward sense, nor no such Faith 〈 ◊ 〉 can prevail against their their sensual feel•ing. And therefore it is a matter of lamen•table difficulty to make a prospering sinne• well acquainted with his misery.
And alas, they hav• no such inward sense, nor no such Faith 〈 ◊ 〉 can prevail against their their sensual feel•ing. And Therefore it is a matter of lamen•table difficulty to make a prospering sinne• well acquainted with his misery.
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though he be a beggar or a prisoner, or were to die within a week ▪ The Devil is therefore willing to reach hi• servants as full a cup of prosperity as h• can, that their drunkenness may keep them from the true use of their reason;
though he be a beggar or a prisoner, or were to die within a Week ▪ The devil is Therefore willing to reach hi• Servants as full a cup of Prosperity as h• can, that their Drunkenness may keep them from the true use of their reason;
and the chattering vain discourse, that is in his ears, and the mirth and sport that takes him up, will not allow him so much of reason as seriously to consider of his souls condition.
and the chattering vain discourse, that is in his ears, and the mirth and sport that Takes him up, will not allow him so much of reason as seriously to Consider of his Souls condition.
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It doth so charm their minds, and enslave their wills to sense and appetite, that they cannot abide to be so Melancholy is to prepare for death and judgement,
It does so charm their minds, and enslave their wills to sense and appetite, that they cannot abide to be so Melancholy is to prepare for death and judgement,
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Though they were swinish glut•tons or drunkards, or filthy fornicator• or meer flesh-pleasing sensual bruits, tha• waste most of their lives in ease and sports and eating and drinking and such delights yet with their flatterers all these shall g• for prudent, pious, worthy persons,
Though they were swinish glut•tons or drunkards, or filthy fornicator• or mere Flesh pleasing sensual bruits, tha• waste most of their lives in ease and sports and eating and drinking and such delights yet with their Flatterers all these shall g• for prudent, pious, worthy Persons,
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if they can but seek when they have done, to mock God and their consciences with som• lip-service and lifeless carcass of Religion ▪ O happy men if God would judge of them as their flatterers do;
if they can but seek when they have done, to mock God and their Consciences with som• Lip-service and Lifeless carcase of Religion ▪ Oh happy men if God would judge of them as their Flatterers do;
Of all the miseries of worldly greatness, ••is is not the least, that usually such want ••e necessary blessing of a glass that will ••uly shew them their faces;
Of all the misery's of worldly greatness, ••is is not the least, that usually such want ••e necessary blessing of a glass that will ••uly show them their faces;
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Who tells them plainly of the odiousness, and bitter fruits of sin? and of the wrath of God and endless misery? How few such true and faithful friends have they? and what wonder!
Who tells them plainly of the odiousness, and bitter fruits of since? and of the wrath of God and endless misery? How few such true and faithful Friends have they? and what wonder!
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and pride of life, &c. which are not of the Father, but of the world, 1 Joh. 2.16.) it is for these that great men have their friends and followers for the most part:
and pride of life, etc. which Are not of the Father, but of the world, 1 John 2.16.) it is for these that great men have their Friends and followers for the most part:
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And the best, though fit to be thei• truest friends, are seldom their followers as knowing that the attractive of th• sensual world, is a shaddow unfit to deceiv• those that are acquainted with its vanity• and a snare unfit to take those that hav• observed how Satan laies and baits the trap• and how they have sped that have been taken in it.
And the best, though fit to be thei• Truest Friends, Are seldom their followers as knowing that the Attractive of th• sensual world, is a shadow unfit to deceiv• those that Are acquainted with its vanity• and a snare unfit to take those that hav• observed how Satan lays and baits the trap• and how they have sped that have been taken in it.
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Such gracious souls whose appetites are not corrupted by the creature and their sicknesses, have more mind to flock after a spiritual and powerful messenger of Christ, that talkes to them of his Kingdom and the Righteousness thereof, which they first seek,
Such gracious Souls whose appetites Are not corrupted by the creature and their Sicknesses, have more mind to flock After a spiritual and powerful Messenger of christ, that talks to them of his Kingdom and the Righteousness thereof, which they First seek,
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and are purveying for the ••sh, what wonder if they be flatterers, •hat have neither skill nor will to speak ••at unpleasing language of reproof, that ••ould make the prosperous know themselves! Oh how seldom (or never) do they hear, •hat the poor can hear from every mouth!
and Are purveying for the ••sh, what wonder if they be Flatterers, •hat have neither skill nor will to speak ••at unpleasing language of reproof, that ••ould make the prosperous know themselves! O how seldom (or never) do they hear, •hat the poor can hear from every Mouth!
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Not only an Ahab hateth one faithful plain Michaiah, because he prophesieth not good of him but evil, (1 King. 22.8.) but Asa that destroyed Idolatry, can imprison the Prophet that reproveth him for his sin, 2 Chron. 16.10. I will not tell you of the words that were spoken to Amos by the Priest of Bethel, Amos 7.10, 11, 12, 13. or to the Prophet. 2 Chron. 25.15, 16. lest malice mis-interpret and mis-report me;
Not only an Ahab hates one faithful plain Michaiah, Because he Prophesieth not good of him but evil, (1 King. 22.8.) but Asa that destroyed Idolatry, can imprison the Prophet that Reproveth him for his since, 2 Chronicles 16.10. I will not tell you of the words that were spoken to Amos by the Priest of Bethel, Amos 7.10, 11, 12, 13. or to the Prophet. 2 Chronicles 25.15, 16. lest malice misinterpret and misreport me;
For it is none of my intent to fix on any particular persons, but to tell you in general, the lamentable disadvantage that the great and prosperous have as to the knowledge of themselves:
For it is none of my intent to fix on any particular Persons, but to tell you in general, the lamentable disadvantage that the great and prosperous have as to the knowledge of themselves:
& 3.17, 18. and an Hezekiah can say, Good is the word of the Lord which thou hast spoken, 2 King. 20.19. and Josiah can bear the threatnings of Huldah. 2 Chron. 34. & 2 King. 22. And it is a double honour in persons that have so great temptations, to love the plain discoveries of their sin:
& 3.17, 18. and an Hezekiah can say, Good is the word of the Lord which thou hast spoken, 2 King. 20.19. and Josiah can bear the threatenings of Huldah. 2 Chronicles 34. & 2 King. 22. And it is a double honour in Persons that have so great temptations, to love the plain discoveries of their since:
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for so pittiful a price as this, Mar. 6.20, 25, 27, 28. So true is that of Christ himself, Joh. 3.20, 21. For every one that doth evil, hateth the light,
for so pitiful a price as this, Mar. 6.20, 25, 27, 28. So true is that of christ himself, John 3.20, 21. For every one that does evil, hates the Light,
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neither cometh to the light lest his deeds should be reproved (or discovered) But he that doth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God.
neither comes to the Light lest his Deeds should be reproved (or discovered) But he that does truth, comes to the Light, that his Deeds may be made manifest that they Are wrought in God.
As Plutarch compareth the flaterer to a painter, that having made a picture of Cocks which was very bad, he bid his boyes be sure to keep the living Cocks out of sight,
As Plutarch compareth the flatterer to a painter, that having made a picture of Cocks which was very bad, he bid his boys be sure to keep the living Cocks out of sighed,
lest his fraud and falshood should be detected by them: But saith Solomon, Prov. 28.23. He that rebuketh a man, afterward shall find more favour then he that flattereth with the tongue. And Prov. 27.6. Faithful are the wounds of a friend:
lest his fraud and falsehood should be detected by them: But Says Solomon, Curae 28.23. He that Rebuketh a man, afterwards shall find more favour then he that Flattereth with the tongue. And Curae 27.6. Faithful Are the wounds of a friend:
and to command that which the Gaderenes did intreat, that Christ would go out of their coasts, Mark. 5.17. because they would not be troubled with him:
and to command that which the Gaderenes did entreat, that christ would go out of their coasts, Mark. 5.17. Because they would not be troubled with him:
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Or if you be in such Prosperity, not by your Desire, but by the will and Providence of God, let your fear and watchfulness be doubled, as your dangers are:
Or if you be in such Prosperity, not by your Desire, but by the will and Providence of God, let your Fear and watchfulness be doubled, as your dangers Are:
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Then try your ways, when the drunkeness and deceits of prosperity are past, and the hand of God hath brought you into a sober and considerate state.
Then try your ways, when the Drunkenness and Deceits of Prosperity Are passed, and the hand of God hath brought you into a Sobrium and considerate state.
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and therefore is an excellent opportunity for self-acquaintance. The prodigal came to himself when he was denyed to fill his belly with the food of swine, Luke 15.16, 17. Nature teacheth men to understand that it is the principal Lesson that Affliction readeth to us, To know our selves, and our ways, as they are related to God and to his judgement.
and Therefore is an excellent opportunity for Self-acquaintance. The prodigal Come to himself when he was denied to fill his belly with the food of Swine, Lycia 15.16, 17. Nature Teaches men to understand that it is the principal lesson that Affliction readeth to us, To know our selves, and our ways, as they Are related to God and to his judgement.
And be the more solicitous to procure such faithful Overseers and Physicions for your souls, as will do their best to save you, though they displease you. O that you knew what an advantage it is to have a faithful Pastor, and a faithful Friend, that seek not yours but 〈 ◊ 〉,
And be the more solicitous to procure such faithful Overseers and Physicians for your Souls, as will do their best to save you, though they displease you. Oh that you knew what an advantage it is to have a faithful Pastor, and a faithful Friend, that seek not yours but 〈 ◊ 〉,
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And O that you knew the great disadvantage of those that want such a Pastor and such a friend! You would then be sure to give it as your strictest charge to both, to deal plainly with you,
And Oh that you knew the great disadvantage of those that want such a Pastor and such a friend! You would then be sure to give it as your Strictest charge to both, to deal plainly with you,
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And charge them and intreat them, as they love your souls, and as they will answer it before God, that they suffer you not to sin for fear of displeasing you by plain reproofs:
And charge them and entreat them, as they love your Souls, and as they will answer it before God, that they suffer you not to sin for Fear of displeasing you by plain reproofs:
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But woe to him that is alone when he falleth, for he hath not another to help him up, Eccles. 4.9, 10. Much more woe to him that hath a multitude to cast him and to keep him down.
But woe to him that is alone when he falls, for he hath not Another to help him up, Eccles. 4.9, 10. Much more woe to him that hath a multitude to cast him and to keep him down.
Among the Ethiopians, it seemeth no deformity to be Black: Seneca saith, that no man is to be upbraided with that which is vitium humani generis, the common fault of all the world, or of the country where he lives: for this were but to upbraid him that he is a man, or that he was born in such a time or place:
Among the Ethiopians, it seems no deformity to be Black: Senecca Says, that no man is to be upbraided with that which is Vitium Humani Generis, the Common fault of all the world, or of the country where he lives: for this were but to upbraid him that he is a man, or that he was born in such a time or place:
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yet these indeed are the thoughts of most: They know not that it is a matter of dishonour and lamentation, to be no better then the most, and to lie in the common corruptions of the world,
yet these indeed Are the thoughts of most: They know not that it is a matter of dishonour and lamentation, to be no better then the most, and to lie in the Common corruptions of the world,
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or the description of an Angel, which humbleth not them at all, for not being such, nor exciteth in them any great desires to be such: As long as they see not the persons that are such, they think these are but devout imaginations, or the pious dreams of melancholy men;
or the description of an Angel, which Humbleth not them At all, for not being such, nor Exciteth in them any great Desires to be such: As long as they see not the Persons that Are such, they think these Are but devout Imaginations, or the pious dreams of melancholy men;
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or if there be, that they are but as the Papists Saints, here and there one to be admired and canonized, and not upon pain of damnation to be imitated. They judge of all the world,
or if there be, that they Are but as the Papists Saints, Here and there one to be admired and canonized, and not upon pain of damnation to be imitated. They judge of all the world,
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when they seldome hear so much as one Heavenly prayer or Discourse, or any serious talke of the matters of Sanctification, and communion with Christ! When prophaness and inhumane wickedness dwell about them,
when they seldom hear so much as one Heavenly prayer or Discourse, or any serious talk of the matters of Sanctification, and communion with christ! When profaneness and inhumane wickedness dwell about them,
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When they see but few that fear the Lord, and Love him unfeignedly, and live by faith: and those few are perhaps of the more cold, and timerous, and temporizing Strain, that shew forth but little of the Heavenly nature, and the vertues of their holy faith;
When they see but few that Fear the Lord, and Love him unfeignedly, and live by faith: and those few Are perhaps of the more cold, and timorous, and temporizing Strain, that show forth but little of the Heavenly nature, and the Virtues of their holy faith;
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and think it enough that by such forbearance of gross sin, they are in some measure evil spoken of: When they that should let their light so shine before men, that they might see their good works,
and think it enough that by such forbearance of gross since, they Are in Some measure evil spoken of: When they that should let their Light so shine before men, that they might see their good works,
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and glorifie their heavenly Father, (Matth. 5.15.16.) do hide their Religion, and put their Light as under a bushel, and not in a Candlestick, that it might give light to all that are in the house ;
and Glorify their heavenly Father, (Matthew 5.15.16.) do hide their Religion, and put their Light as under a bushel, and not in a Candlestick, that it might give Light to all that Are in the house;
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for the most part, but by heresay ▪ yea and when they hear it more reproached then applauded, it must be a miracle of mercy that must make such men to be sincerely and heartily Religious.
for the most part, but by heresay ▪ yea and when they hear it more reproached then applauded, it must be a miracle of mercy that must make such men to be sincerely and heartily Religious.
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When they see so many about them worse then themselves, and so sew better, and those few that are better do hide it and live almost as if they were no better;
When they see so many about them Worse then themselves, and so sew better, and those few that Are better do hide it and live almost as if they were no better;
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and when the godly whom they see not, are described to them by the Serpents seed, as if they were but a company of whining melancholy brainsick hypocrites ;
and when the godly whom they see not, Are described to them by the Serpents seed, as if they were but a company of whining melancholy brainsick Hypocrites;
and bring them from this darkness and delusion into the light? O how oft have I wished in compassion to many of the Great ones of the world, that they had but the company which we that are their inferiors have!
and bring them from this darkness and delusion into the Light? O how oft have I wished in compassion to many of the Great ones of the world, that they had but the company which we that Are their inferiors have!
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that they did but hear the humble, holy heavenly language, that we have heard? and hear the faithful fervent prayers, that many poor Christians pour out before the Lord!
that they did but hear the humble, holy heavenly language, that we have herd? and hear the faithful fervent Prayers, that many poor Christians pour out before the Lord!
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and saw but the humble, harmless, exemplary and heavenly lives, of many poor Christians, that are represented to them as the filth and the off-scouring of the world, and perhaps no more regarded then Lazarus was at the Rich mans gate, Luk. 16. Did they but see and hear and know such holy and heavenly Believers,
and saw but the humble, harmless, exemplary and heavenly lives, of many poor Christians, that Are represented to them as the filth and the offscouring of the world, and perhaps no more regarded then Lazarus was At the Rich men gate, Luk. 16. Did they but see and hear and know such holy and heavenly Believers,
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and were as well acquainted with them as we are, how many of them would better know themselves, and see what they want, and what they must be, and better discern between the righteous and the wicked, between those that fear God, and that fear him not! Mal. 3.18.
and were as well acquainted with them as we Are, how many of them would better know themselves, and see what they want, and what they must be, and better discern between the righteous and the wicked, between those that Fear God, and that Fear him not! Malachi 3.18.
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if you will converse with those that bear the Holy Image of their Creator, (Col. 3.10.) and whose lives will tell you what it is to live by faith, and what it is to walke in the spirit, to mortifie the flesh, and to live above all the alluring vanities of the world.
if you will converse with those that bear the Holy Image of their Creator, (Col. 3.10.) and whose lives will tell you what it is to live by faith, and what it is to walk in the Spirit, to mortify the Flesh, and to live above all the alluring vanities of the world.
Who could have known what Life is, or what Reason is, by bare reading or hearing their descriptions, if he knew them not in himself and others, by another kind of demonstration!
Who could have known what Life is, or what Reason is, by bore reading or hearing their descriptions, if he knew them not in himself and Others, by Another kind of demonstration!
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Many thousands can honour the name of a Saint and the Scripture description of a Saint, that hate the life of holiness, when it appeareth to them in practice, and cannot endure a Saint indeed. It will most convincingly tell you what you want, when you see what others have. To see how naturally they breath after heaven, will most convincingly shew you the dulness and earthliness of your minds: To see how easily they can love an enemy, and forgive a wrong, will acquaint you most sensibly with the ulcers of your passionate revenge•ul minds.
Many thousands can honour the name of a Saint and the Scripture description of a Saint, that hate the life of holiness, when it appears to them in practice, and cannot endure a Saint indeed. It will most convincingly tell you what you want, when you see what Others have. To see how naturally they breath After heaven, will most convincingly show you the dullness and earthliness of your minds: To see how Easily they can love an enemy, and forgive a wrong, will acquaint you most sensibly with the ulcers of your passionate revenge•ul minds.
Do but lay by your prejudice and partiality, and see whether there be not in serious Christians another spirit then in the world? and whether they live not upon the things above, which your belief and love did never reach ? Look upon believers,
Do but lay by your prejudice and partiality, and see whither there be not in serious Christians Another Spirit then in the world? and whither they live not upon the things above, which your belief and love did never reach? Look upon believers,
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Saith Gregory [ Qui plenissime intelligere appetit qualis sit, tales debet aspicere qualis non est; •t in bonorum forma metiatur quantur ipse deformis est.
Says Gregory [ Qui plenissime intelligere appetit qualis sit, tales debet aspicere qualis non est; •t in Bonorum forma metiatur quantur ipse deformis est.
Hence therefore the servants of God may see how exactly they should live, and of what consequence it is that they be eminently holy! when it is they that by their heavenly excellency must convince the world of their sinfulness and misery.
Hence Therefore the Servants of God may see how exactly they should live, and of what consequence it is that they be eminently holy! when it is they that by their heavenly excellency must convince the world of their sinfulness and misery.
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O Christians, do you live such exemplary and convincing lives? Is there indeed that excellency of Holiness appearing in you, which may shew men, to the glory of your Redeemer,
O Christians, do you live such exemplary and convincing lives? Is there indeed that excellency of Holiness appearing in you, which may show men, to the glory of your Redeemer,
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What then do those men that by their vicious scandalous conversation, do harden the ungodly, and cause them to think contemptuously, and to speak scornfully of the holy way!
What then do those men that by their vicious scandalous Conversation, do harden the ungodly, and cause them to think contemptuously, and to speak scornfully of the holy Way!
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And hence it is also that the servants of God should have a care of their fame, as well as of their conversation, because the reputation of religion dependeth much on the reputation of the religious :
And hence it is also that the Servants of God should have a care of their fame, as well as of their Conversation, Because the reputation of Religion dependeth much on the reputation of the religious:
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and reputation doth much to the encouraging or discouraging of the ungodly that are strangers to the things themselves. Saith Augustine, [ Conscientia necessaria est tibi, fama proximo tuo:
and reputation does much to the encouraging or discouraging of the ungodly that Are Strangers to the things themselves. Says Augustine, [ Conscientia necessaria est tibi, fama proximo tuo:
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And he that so trusteth to a good conscience as to neglect his good name, is cruel (to others) When we mind our fame for the good of others, and the service of God, and not to please a proud vainglorios mind,
And he that so Trusteth to a good conscience as to neglect his good name, is cruel (to Others) When we mind our fame for the good of Others, and the service of God, and not to please a proud vainglorios mind,
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So that where Pride is not discovered and subdued by grace, men will scarce endure to be closely questioned by Ministers or other friends about their sin,
So that where Pride is not discovered and subdued by grace, men will scarce endure to be closely questioned by Ministers or other Friends about their since,
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As Melancholy men that are wise in all other things, may be far from the right use of reason in some one point, where the fantasie is crazed and the distemper lyeth;
As Melancholy men that Are wise in all other things, may be Far from the right use of reason in Some one point, where the fantasy is crazed and the distemper lies;
so a Proud man, how wise soever in any other matters, as to the right knowledge of himself, is like one that is crackt brained, and hath not indeed the use of reason;
so a Proud man, how wise soever in any other matters, as to the right knowledge of himself, is like one that is cracked brained, and hath not indeed the use of reason;
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that so thou mayst come to know what thou art as one that is under the hopes and duties of the Redeemed. When thy proud heart rebelleth against conviction, remember with whom thou hast to do.
that so thou Mayest come to know what thou art as one that is under the hope's and duties of the Redeemed. When thy proud heart rebelleth against conviction, Remember with whom thou hast to do.
Will God speak submissively to thee for fear of offending thee? will he cry thee mercy for handling thee so roughly as to tell thee thou art yet the child of wrath? Is he afraid to talke to thee of death or of damnation ? Will he recall his threatnings,
Will God speak submissively to thee for Fear of offending thee? will he cry thee mercy for handling thee so roughly as to tell thee thou art yet the child of wrath? Is he afraid to talk to thee of death or of damnation? Will he Recall his threatenings,
But will God be silenced ? will he stoop to thee, and bend or stretch his word to humor thee ? O no ▪ he will one day tell thee what thou ar• with another voice then this of a mortal and despised man,
But will God be silenced? will he stoop to thee, and bend or stretch his word to humour thee? O no ▪ he will one day tell thee what thou ar• with Another voice then this of a Mortal and despised man,
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or God will make thee stoop to the words and strokes of wrath. Fear him that will make the proudest fear, before he hath done with them. Judged thou must be;
or God will make thee stoop to the words and Strokes of wrath. fear him that will make the proudest Fear, before he hath done with them. Judged thou must be;
by thy self, to self-abasing and conversion, or by God to desolation and confusion: And canst thou easier bear Gods judgement then thy own! Stoop foolish self-deluding dust!
by thy self, to self-abasing and conversion, or by God to desolation and confusion: And Canst thou Easier bear God's judgement then thy own! Stoop foolish Self-deluding dust!
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And then, will Pride preserve them from the knowledge of it? It is shameful folly to be Proud and obstinate, where a man knoweth beforehand that he must submit at last,
And then, will Pride preserve them from the knowledge of it? It is shameful folly to be Proud and obstinate, where a man Knoweth beforehand that he must submit At last,
when an inordinate Love of ease and quietness of mind doth prevail with us to hold fast all that thus quieteth us at the present, without regard of due provision for the time to come ;
when an inordinate Love of ease and quietness of mind does prevail with us to hold fast all that thus quieteth us At the present, without regard of due provision for the time to come;
Fleshly-minded men have thus bruitified themselves, so that they judge of things by present feeling, and have not Reason and Faith to look before them,
Fleshly-minded men have thus bruitified themselves, so that they judge of things by present feeling, and have not Reason and Faith to look before them,
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to be so neer, so constant, so precise, and so s•vere and terrible a Preacher, as usually a newly enlightened and awakened conscience is; this seemeth intolerable to them;
to be so near, so constant, so precise, and so s•vere and terrible a Preacher, as usually a newly enlightened and awakened conscience is; this seems intolerable to them;
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For every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved, Joh. 3.19, 20. And thus while men are so tender of themselves, that they will do nothing that troubleth or hurteth them at the present, they venture upon all the miseries that they are forewarned of.
For every one that does evil, hates the Light, neither comes to the Light, lest his Deeds should be reproved, John 3.19, 20. And thus while men Are so tender of themselves, that they will do nothing that Troubles or hurteth them At the present, they venture upon all the misery's that they Are forewarned of.
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Cannot you endure to know your sin and misery, and yet can you endure to bear it? will you go to Hell for fear of knowing that you are in the way ? Must you not know it with everlasting woe and vengeance when you come thither,
Cannot you endure to know your since and misery, and yet can you endure to bear it? will you go to Hell for Fear of knowing that you Are in the Way? Must you not know it with everlasting woe and vengeance when you come thither,
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if by knowing your danger you prevent not your coming thither? Is it easier to bear Gods wrath for ever, than to find at present that you have offended him? Sirs, the question is whether you are under the condemnation of the law,
if by knowing your danger you prevent not your coming thither? Is it Easier to bear God's wrath for ever, than to find At present that you have offended him? Sirs, the question is whither you Are under the condemnation of the law,
or not ? Whether you are regenerate and justified, or yet in your sin? If you are Justified, far be it from me to perswade you to think that you are under condemnation:
or not? Whither you Are regenerate and justified, or yet in your since? If you Are Justified, Far be it from me to persuade you to think that you Are under condemnation:
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And if you cannot be saved in an unrenewed unjustified state, is it not needful that you know it? Will you cry for help before you find your selves in danger ? or strive to get out of sin and misery,
And if you cannot be saved in an unrenewed unjustified state, is it not needful that you know it? Will you cry for help before you find your selves in danger? or strive to get out of since and misery,
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before you believe that you are in it? If you think that you have no other sin than the pardoned infirmities of the Godly, you will •ever so value Jesus Christ,
before you believe that you Are in it? If you think that you have no other since than the pardoned infirmities of the Godly, you will •ever so valve jesus christ,
And consider, that Christ hath made the discovery of your sin and misery to be now comparatively an easie burden, in that he hath made them pardonable and curable :
And Consider, that christ hath made the discovery of your since and misery to be now comparatively an easy burden, in that he hath made them pardonable and curable:
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you need not despair of pardon and salvation, if you will but hear while it is called Today. The taske that you are called to, is not to torment your selves as the damned do, with the thought of unpardonable sin,
you need not despair of pardon and salvation, if you will but hear while it is called Today. The task that you Are called to, is not to torment your selves as the damned doe, with the Thought of unpardonable since,
Did you but know the difference between discovering it now while there is hope, and hereafter when there is none, I should have no need to perswade you to be presently willing to know the truth, whatever it should cost you.
Did you but know the difference between discovering it now while there is hope, and hereafter when there is none, I should have no need to persuade you to be presently willing to know the truth, whatever it should cost you.
Hind. 3. ANother great impediment of the Knowlege of ourselves, is, that self love so blindeth men that they can see no great evil in themselves or any thing that is their own:
Hind. 3. another great impediment of the Knowledge of ourselves, is, that self love so blinds men that they can see no great evil in themselves or any thing that is their own:
And here it will be a helpful course, to see your own sin and misery in others, and put the case as if it were theirs, and then see how you can discern the evil of it.
And Here it will be a helpful course, to see your own since and misery in Others, and put the case as if it were theirs, and then see how you can discern the evil of it.
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Therefore as Poets and Painters do expose their works before they finish them, to the common view, that so what is blamed by many may be considered and amended;
Therefore as Poets and Painters do expose their works before they finish them, to the Common view, that so what is blamed by many may be considered and amended;
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for if he speak laceráto animo, as Augustine saith, it will seem but punientis impetus and not corigentis charitas. ) But we must take heed of judging that we are hated, because we are reproved: that is, that a friend is not a friend,
for if he speak laceráto animo, as Augustine Says, it will seem but punientis impetus and not corigentis charitas.) But we must take heed of judging that we Are hated, Because we Are reproved: that is, that a friend is not a friend,
] For, as Augustine saith, Accusare vitia officium est bonum, quod cum mali faciunt, alienas partes agunt ] It is a good office to speak ill of vice, which when bad men do, they play anothers part.
] For, as Augustine Says, Accusare Vices officium est bonum, quod cum mali faciunt, alienas parts Agunt ] It is a good office to speak ill of vice, which when bad men do, they play another's part.
Consider therefore that it will prove self-hatred in the effect, which is now called self-love: and that it would seem but a strange kind of love from another, to suffer you to fall into a Cole-pit,
Consider Therefore that it will prove self-hatred in the Effect, which is now called Self-love: and that it would seem but a strange kind of love from Another, to suffer you to fallen into a Coalpit,
And shall this be your wisest Loving of your selves? If it be Love to damn your souls for fear of knowing your danger of damnation, the Devil loveth you:
And shall this be your Wisest Loving of your selves? If it be Love to damn your Souls for Fear of knowing your danger of damnation, the devil loves you:
Love yeur selves therefore in the way that God loveth you: Be impartially willing that God and man should help you to be throughly acquainted with your state;
Love yeur selves Therefore in the Way that God loves you: Be impartially willing that God and man should help you to be thoroughly acquainted with your state;
because the nature of sin is to please and blind, and cheat the mind into a consent: And when the sin seems past, and they find themselves in a seeming humility and meekness, they judge of themselves as then they find themselves,
Because the nature of since is to please and blind, and cheat the mind into a consent: And when the since seems past, and they find themselves in a seeming humility and meekness, they judge of themselves as then they find themselves,
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as thinking that distemper is past and cured, and they are not to judge of themselves by what they were, but what they are. And by that Rule every drunkard or whoremonger should judge themselves temperate,
as thinking that distemper is past and cured, and they Are not to judge of themselves by what they were, but what they Are. And by that Rule every drunkard or whoremonger should judge themselves temperate,
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and chaste, as soon as they forbear the act of sin: And what if poverty, age or sickness hinder them from ever commiting either of them again? For all this the person is a drunkard or fornicator still;
and chaste, as soon as they forbear the act of since: And what if poverty, age or sickness hinder them from ever committing either of them again? For all this the person is a drunkard or fornicator still;
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because the Act is not pardoned, nor the heart sanctified, and the habit or corrupt inclination mortified. And thus passionate persons do judge of themselves by their milder temper, when no temptation kindleth the flame.
Because the Act is not pardoned, nor the heart sanctified, and the habit or corrupt inclination mortified. And thus passionate Persons do judge of themselves by their milder temper, when no temptation kindleth the flame.
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But little doth many a one know himself, what corruption is latent in his heart, till tryal shall disclose it, and draw it into sight. Jam diu Diabolus (inq.
But little does many a one know himself, what corruption is latent in his heart, till trial shall disclose it, and draw it into sighed. Jam Diu Diabolus (inq.
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August.) sopitum ignem sine ullis flammis occultat, donec duas faculas jungens ambas simul accendat, &c. ] If these persons be not always sinning, they will not take themselves for sinners :
August.) sopitum Ignem sine ullis flammis occultat, donec Duas faculas jungens ambas simul accendat, etc. ] If these Persons be not always sinning, they will not take themselves for Sinners:
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Yet, on the other side, I would not wrong any upright soul, by perswading them to judge of themselves, as they are at the worst, in the hour of temptation;
Yet, on the other side, I would not wrong any upright soul, by persuading them to judge of themselves, as they Are At the worst, in the hour of temptation;
You will aske then, What is to be done in such a difficult case? If we must neither judge of our selves as we are at the best out of temptation, not yet as we are at the worst in the hour of temptation,
You will ask then, What is to be done in such a difficult case? If we must neither judge of our selves as we Are At the best out of temptation, not yet as we Are At the worst in the hour of temptation,
I answer, It is one thing to know our particular sins, and their Degrees, and another thing to know our state in general, whether we are justified and sanctified or not.
I answer, It is one thing to know our particular Sins, and their Degrees, and Another thing to know our state in general, whither we Are justified and sanctified or not.
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To discern what particular sin is in us, and how apt it is to break forth into act, we must watch all the stirrings and appearings of it, in the time of the temptation:
To discern what particular since is in us, and how apt it is to break forth into act, we must watch all the stirrings and appearings of it, in the time of the temptation:
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But to discern whether it be unmortified and have dominion, we must observe these Rules. 1. There is no man on earth that is perfectly free from sin:
But to discern whither it be unmortified and have dominion, we must observe these Rules. 1. There is no man on earth that is perfectly free from since:
and therefore it is no good consequence, that sin reigneth unto death, because it is not perfectly extinguished, or because it is sometime committed,
and Therefore it is no good consequence, that since Reigneth unto death, Because it is not perfectly extinguished, or Because it is sometime committed,
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As where sins are known and great, or such as are easily subject to the power of a sanctified will, so that he that will reject them, may: As one such sin must have actual Repentance, if actually known ;
As where Sins Are known and great, or such as Are Easily Subject to the power of a sanctified will, so that he that will reject them, may: As one such since must have actual Repentance, if actually known;
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so the frequent committing of such will not consist with Habitual Repentance. Whereas those sins, that are so small as upright persons perhaps may not be sufficiently excited to resistance;
so the frequent committing of such will not consist with Habitual Repentance. Whereas those Sins, that Are so small as upright Persons perhaps may not be sufficiently excited to resistance;
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or such as upon the sincere use of means are still unknown, or such as a truly sanctified Will may not subdue, are all of them consistent with repentance and a justified state;
or such as upon the sincere use of means Are still unknown, or such as a truly sanctified Will may not subdue, Are all of them consistent with Repentance and a justified state;
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6. They that have grace enough to avoid Temptations to Mortal or Reigning sin, and consequently that way to avoid the sin, shall not be condemned for it, whatever a stronger temptation might have done.
6. They that have grace enough to avoid Temptations to Mortal or Reigning since, and consequently that Way to avoid the since, shall not be condemned for it, whatever a Stronger temptation might have done.
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7. Where bodily diseases necessitate to an act, or the omission of an act, the Will is not to be charged with that which it cannot overcome, notwithstanding an unfeigned willingness:
7. Where bodily diseases necessitate to an act, or the omission of an act, the Will is not to be charged with that which it cannot overcome, notwithstanding an unfeigned willingness:
As if a man in a frenzie or distraction should swear or curse, or blasphem; or one in a Lethargie, or potent Melancholy cannot read or pray, or meditate; &c. 8. As frequent Commssions of venial sins (or such as are consistent with true grace) will not prove the soul unsanctified;
As if a man in a frenzy or distraction should swear or curse, or Blaspheme; or one in a Lethargy, or potent Melancholy cannot read or pray, or meditate; etc. 8. As frequent Commssions of venial Sins (or such as Are consistent with true grace) will not prove the soul unsanctified;
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So that I conclude, in order to the detection of the sin itself, we must all take notice of our selves as at the worst, and see what it is that Temptations can do:
So that I conclude, in order to the detection of the since itself, we must all take notice of our selves as At the worst, and see what it is that Temptations can do:
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but in order to the discovery of our state, and whether our sins are pardoned or no, we must especially observe whether their eruptions are such as will consist with true habitual Repentance, and to note what Temptations do with us; to this end,
but in order to the discovery of our state, and whither our Sins Are pardoned or no, we must especially observe whither their eruptions Are such as will consist with true habitual Repentance, and to note what Temptations do with us; to this end,
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Or if you are sure that such dispositions are hated, repented of and mortified, yet you may hence observe what diseases of soul you should chiefly strive against, to keep them under, and prevent a new surprize or increase.
Or if you Are sure that such dispositions Are hated, repented of and mortified, yet you may hence observe what diseases of soul you should chiefly strive against, to keep them under, and prevent a new surprise or increase.
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It is usual for such licentiousness, such self-seeking, such ugly pride and passion to break forth upon some special temptations, which for many years together did never appear to the person that is guilty,
It is usual for such licentiousness, such self-seeking, such ugly pride and passion to break forth upon Some special temptations, which for many Years together did never appear to the person that is guilty,
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And it much concerneth all true Christians, to keep in remembrance the exercise and discoveries of grace which formerly upon tryal did undoubtedly appear,
And it much concerns all true Christians, to keep in remembrance the exercise and discoveries of grace which formerly upon trial did undoubtedly appear,
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Will you not believe that there is a sun in the firmament unless it always shine upon you? Or that it is hot unless it be always Summer? Will you not believe that a man can speak, unless he be always speaking ? It is weakness and injurious rashness in those Christians, that upon every damp that seizeth on their spirits, will venture to deny Gods former mercies,
Will you not believe that there is a sun in the firmament unless it always shine upon you? Or that it is hight unless it be always Summer? Will you not believe that a man can speak, unless he be always speaking? It is weakness and injurious rashness in those Christians, that upon every damp that seizes on their spirits, will venture to deny God's former Mercies,
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and say that they had never special grace, because they feel it not at present : that they never prayed in sincerity, because some distemper at present discomposeth or overwhelmeth them:
and say that they had never special grace, Because they feel it not At present: that they never prayed in sincerity, Because Some distemper At present discomposeth or overwhelmeth them:
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that their former comforts were all but hypocritical delusions, because they are turned now to sorrows: As much as to say, Because I am now sick, I was never well, nor so much as alive.
that their former comforts were all but hypocritical delusions, Because they Are turned now to sorrows: As much as to say, Because I am now sick, I was never well, nor so much as alive.
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O were it not for the tender compassions of our Father, and the sure performance of our Lord and Comforter, and that our peace is more in his hand than our own (though more in our own than any others, ) it could never be that a poor distempered imperfect soul, should here have any constancie of peace;
Oh were it not for the tender compassions of our Father, and the sure performance of our Lord and Comforter, and that our peace is more in his hand than our own (though more in our own than any Others,) it could never be that a poor distempered imperfect soul, should Here have any constancy of peace;
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all this considered, no wonder if the peace and comfort of many Christians be yet but little and interrupted and uneven: and if there be much crying in a family that hath so many little ones, and much complaining where there are so many weak and poor:
all this considered, no wonder if the peace and Comfort of many Christians be yet but little and interrupted and uneven: and if there be much crying in a family that hath so many little ones, and much complaining where there Are so many weak and poor:
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Though we have felt another life and spirit possess and actuate us than heretofore, and found that we love the things and persons which once we loved not,
Though we have felt Another life and Spirit possess and actuate us than heretofore, and found that we love the things and Persons which once we loved not,
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and his very seals denyed, and his earnest misinterpreted, as long as our darkened distempered souls are in a condition unfit for the apprehension of Mercy;
and his very Seals denied, and his earnest Misinterpreted, as long as our darkened distempered Souls Are in a condition unfit for the apprehension of Mercy;
Whereas a soul overwhelmed with cares, and fears, and griefs, and muddyed with sinfull excessive thoughtfulness, and habituated in a diseased sickly frame, is afraid of every thing,
Whereas a soul overwhelmed with Cares, and fears, and griefs, and muddied with sinful excessive thoughtfulness, and habituated in a diseased sickly frame, is afraid of every thing,
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And thus while the discoveries both of sin and grace, are at present overlookt, or afterwards forgotten, and almost all men judge of themselves by present feeling, no wonder if few are well acquainted with themselves.
And thus while the discoveries both of sin and grace, Are At present overlooked, or afterwards forgotten, and almost all men judge of themselves by present feeling, no wonder if few Are well acquainted with themselves.
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Enquire what your former mercies signifie: Open them to your guides, and tell them how God hath dealt with you from the beginning, and tell them how it is with you now: and desire them to help you to perceive how one conduceth to the right understanding of the other. And be not of froward but of tractable submissive minds ;
Inquire what your former Mercies signify: Open them to your guides, and tell them how God hath dealt with you from the beginning, and tell them how it is with you now: and desire them to help you to perceive how one conduceth to the right understanding of the other. And be not of froward but of tractable submissive minds;
and thus your self-acquaintance may be maintained, at least to safety, and to some degree of peace, if not to the Joys, which you desire, which God reserveth for their proper season.
and thus your Self-acquaintance may be maintained, At least to safety, and to Some degree of peace, if not to the Joys, which you desire, which God reserveth for their proper season.
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but that I have said so much of it in other writings, especially in the Saints Rest, Part. 3. chap. 7. and in my Treatise of Self-denial, and in the Right Method for Peace of Conscience.
but that I have said so much of it in other writings, especially in the Saints Rest, Part. 3. chap. 7. and in my Treatise of Self-denial, and in the Right Method for Peace of Conscience.
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and see the world distracted by it the Church divided, the Love of Bre•thren interrupted, and the work of Sa•tan carryed on by error, violence, and pride ;
and see the world distracted by it the Church divided, the Love of Bre•thren interrupted, and the work of Sa•tan carried on by error, violence, and pride;
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while we are unable to save the Church, their brethren, or their own souls, from the dilaceratious and calamitous effects of their furious self-ignorance ▪ But Christ that hath sent us with the light which may be resisted, and abused, and in part blown out, will speedily come with Light unresistible, and will teach the proud, the scornful, the unmerciful, the self-conceited, the malicious, and the violent, so effectually to know themselves, as that no more exhortations shall be necessary for the reception of his convictions;
while we Are unable to save the Church, their brothers, or their own Souls, from the dilaceratious and calamitous effects of their furious self-ignorance ▪ But christ that hath sent us with the Light which may be resisted, and abused, and in part blown out, will speedily come with Light unresistible, and will teach the proud, the scornful, the unmerciful, the self-conceited, the malicious, and the violent, so effectually to know themselves, as that no more exhortations shall be necessary for the reception of his convictions;
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And yet is the Salvation of most as hopeless almost as if there were no remedie, because no perswasion can prevail with them to use it. Lord, what hath thus lockt up the minds and hearts of sinners against thy truth and thee? what hath made Reasonable man so unreasonable,
And yet is the Salvation of most as hopeless almost as if there were no remedy, Because no persuasion can prevail with them to use it. Lord, what hath thus locked up the minds and hearts of Sinners against thy truth and thee? what hath made Reasonable man so unreasonable,
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so seek out thy sheep and deliver them 〈 ◊ 〉 of all places where they have been scattered in the cloudy and dark day, Ezek. •4. 12, Save thy people and bless thine inheritance:
so seek out thy sheep and deliver them 〈 ◊ 〉 of all places where they have been scattered in the cloudy and dark day, Ezekiel •4. 12, Save thy people and bless thine inheritance:
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