The first, last, or, The formal hypocrite further from salvation (as to the way of God's ordinary working) than the prophane sinner being the substance of several sermons preached in course at a lecture in the countrey / by J.O. ...
First, Judicially, to blind the eyes of those who wilfully close their eyes against the light, Mark 4.11, 12. Secondly, to Illustrate the Truth to those that are willing to understand, Joh. 3.12. If I have told you earthly things, &c. i. e. Heavenly things illustrated by Earthly Parables and Resemblances.
First, Judicially, to blind the eyes of those who wilfully close their eyes against the Light, Mark 4.11, 12. Secondly, to Illustrate the Truth to those that Are willing to understand, John 3.12. If I have told you earthly things, etc. i. e. Heavenly things illustrated by Earthly Parables and Resemblances.
The Text in hand is the Reddition and Application of the former, wherein our Saviour wresteth from the Priests and Elders (for to them especially the Parable was spoken) a sentence of condemnation against themselves, under the resemblance of that Son, who said, I go Sir, but went not.
The Text in hand is the Reddition and Application of the former, wherein our Saviour wresteth from the Priests and Elders (for to them especially the Parable was spoken) a sentence of condemnation against themselves, under the resemblance of that Son, who said, I go Sir, but went not.
hereby contracting upon them the just odium of the Jewish Nation. Hence that suitable counsel of John to them, Luk. 3.13. Exact no more then that which is appointed you.
hereby contracting upon them the just odium of the Jewish nation. Hence that suitable counsel of John to them, Luk. 3.13. Exact no more then that which is appointed you.
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Upon this account Zacheus (as a special testimony of his sincere repentance) offers a fourfold restitution of any thing got by false accusation, Luk. 19.8. That being the sin of his calling.
Upon this account Zacchaeus (as a special testimony of his sincere Repentance) offers a fourfold restitution of any thing god by false accusation, Luk. 19.8. That being the since of his calling.
So that when our Saviour would beat the Jews out of their carnal confidences, and high conceits of themselves and their doings, he ordinarily compares them with Publicans, shewing them, that they either come up no higher then they,
So that when our Saviour would beatrice the jews out of their carnal confidences, and high conceits of themselves and their doings, he ordinarily compares them with Publicans, showing them, that they either come up no higher then they,
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as Matth. 5.46, 47. or, that they fall short of them, as Luke 18. 10-14. and this Text. Yea, so wicked were they thought, that it was judg'd a crime in our Saviour to converse with them, Matth. 9.11. and cast upon him, as a grand opprobrium, that he was a friend of Publicans and sinners, Matth. 11.9. Harlots (their sin is too well known amongst us) Gr. NONLATINALPHABET Vendor: properly those, quae corpus habent venale, who prostitute their bodies for money.
as Matthew 5.46, 47. or, that they fallen short of them, as Lycia 18. 10-14. and this Text. Yea, so wicked were they Thought, that it was judged a crime in our Saviour to converse with them, Matthew 9.11. and cast upon him, as a grand opprobrium, that he was a friend of Publicans and Sinners, Matthew 11.9. Harlots (their since is too well known among us) Great Vendor: properly those, Quae corpus habent venal, who prostitute their bodies for money.
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here both may be taken in, the one as the Way, the other as the End. So that the plain sense is, Publicans and Harlots, notorious vile sinners, sooner repent, believe, embrace the Gospel, &c. so consequently come to Heaven,
Here both may be taken in, the one as the Way, the other as the End. So that the plain sense is, Publicans and Harlots, notorious vile Sinners, sooner Repent, believe, embrace the Gospel, etc. so consequently come to Heaven,
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Doctr. That the vilest sinners, Publicans and Harlots, &c. often believe, repent and are saved, while Pharisaical, self-justifying Formalists continue in Ʋnbelief and Impenitency, and so perish eternally.
Doctrine That the Vilest Sinners, Publicans and Harlots, etc. often believe, Repent and Are saved, while Pharisaical, Self-justifying Formalists continue in Ʋnbelief and Impenitency, and so perish eternally.
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Levi the Publican becomes Matthew the Evangelist, Luke 5.27. with Matth. 10.3. Zacheus the chief of the Publicans, and very rich, becomes a Son of Abraham; i. e. a Penitent believer: Luke 19.9. Magdalen the Harlot, is made Magdalen the Convert, Luke 7.37. — Nor was it onely so with these two or three; but, Mark 2.15. Many Publicans and sinners followed him, Luke 7.29, 30. The Publicans justified God — But the Pharisees and Lawyers rejected the counsel of God against themselves, &c. Nay, Luke 15.12. Then drew near unto him all the Publicans and Sinners for to hear him, and the Pharisees and Scribes murmured — Amongst these self-conceited, self-justifying Formalists, there was but Ʋnus & alter, one Nicodemus, one Joseph, one Paul; and not many more that I remember. That question, John 7.48. Have any of the Rulers or of the Pharisees believed on him? implies the rarity of such mens coming in.
Levi the Publican becomes Matthew the Evangelist, Lycia 5.27. with Matthew 10.3. Zacchaeus the chief of the Publicans, and very rich, becomes a Son of Abraham; i. e. a Penitent believer: Luke 19.9. Magdalen the Harlot, is made Magdalen the Convert, Lycia 7.37. — Nor was it only so with these two or three; but, Mark 2.15. Many Publicans and Sinners followed him, Lycia 7.29, 30. The Publicans justified God — But the Pharisees and Lawyers rejected the counsel of God against themselves, etc. Nay, Lycia 15.12. Then drew near unto him all the Publicans and Sinners for to hear him, and the Pharisees and Scribes murmured — among these self-conceited, Self-justifying Formalists, there was but Ʋnus & altar, one Nicodemus, one Joseph, one Paul; and not many more that I Remember. That question, John 7.48. Have any of the Rulers or of the Pharisees believed on him? Implies the rarity of such men's coming in.
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(though I hope such are no black Swans in this age) so it might have been said in that age, Quis unquam vidit Pharisaeum paenitentem? Who ever saw a Pharisee, a Scribe, a Ruler, a Lawyer repenting? Nor was it otherwise in the Apostles time; (the immediate Successors of Christ) you will find throughout the History of the Acts, that the formal Jews were the greatest contemners of the Apostles Doctrine,
(though I hope such Are not black Swans in this age) so it might have been said in that age, Quis unquam vidit Pharisaeum paenitentem? Who ever saw a Pharisee, a Scribe, a Ruler, a Lawyer repenting? Nor was it otherwise in the Apostles time; (the immediate Successors of christ) you will find throughout the History of the Acts, that the formal jews were the greatest contemners of the Apostles Doctrine,
Take a few instances among many, Acts 8.5. — Philip hath incredible success in Samaria, the Gospel is received there with great joy, v. 8. which the Jews had driven away from them by a great persecution, vers. 1. So Acts 13.45. The Jews seeing the multitudes, are filled with envy — contradict, blaspheme;
Take a few instances among many, Acts 8.5. — Philip hath incredible success in Samaria, the Gospel is received there with great joy, v. 8. which the jews had driven away from them by a great persecution, vers. 1. So Acts 13.45. The jews seeing the Multitudes, Are filled with envy — contradict, Blaspheme;
Go to the 14 Chapter, at Iconium a great multitude both of Jews and Greeks beleeved, v. 1. But then, v. 2. the unbelieving Jews stirred up the Gentiles, &c. — At Lystra, the Idolatrous people mistaking the Apostles,
Go to the 14 Chapter, At Iconium a great multitude both of jews and Greeks believed, v. 1. But then, v. 2. the unbelieving jews stirred up the Gentiles, etc. — At Lystra, the Idolatrous people mistaking the Apostles,
Here was a wide door opened, and might in all probability have proved more effectual, had not the inveterate enemies of the Gospel, the carnal Jews, stopt the passage by enraging the people against the Apostles,
Here was a wide door opened, and might in all probability have proved more effectual, had not the inveterate enemies of the Gospel, the carnal jews, stopped the passage by enraging the people against the Apostles,
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as you may see, v. 19. Go on to the 17. Chapter, v. 1.5. — You find the Apostles succesfully preaching the Gospel at Thessalonica, a great multitude of devout Greeks believing, and of the chief women not a few, v. 4. But v. 5. the Jews their old adversaries oppose, &c. The like success they had at Berea, v. 10, 11, 12. and the same opposers, v. 13. At Corinth, Acts 18.8. with 12, 13. At Rome, though few of the Jews believed, Acts 28.23. — to the end;
as you may see, v. 19. Go on to the 17. Chapter, v. 1.5. — You find the Apostles successfully preaching the Gospel At Thessalonica, a great multitude of devout Greeks believing, and of the chief women not a few, v. 4. But v. 5. the jews their old Adversaries oppose, etc. The like success they had At Berea, v. 10, 11, 12. and the same opposers, v. 13. At Corinth, Acts 18.8. with 12, 13. At Room, though few of the jews believed, Acts 28.23. — to the end;
yet the seed which Paul cast there, sprung up into a flourishing Gentile-Church, whose Faith was spoken of throughout the whole World, Rom. 1.8. 'Tis needless to heap up instances of this nature, they being common and obvious to any that observe them.
yet the seed which Paul cast there, sprung up into a flourishing Gentile-Church, whose Faith was spoken of throughout the Whole World, Rom. 1.8. It's needless to heap up instances of this nature, they being Common and obvious to any that observe them.
Thus you see that de facto it was so; (and the case is not much alter'd now) that it was much more ordinary and frequent, to see a penitent Publican or Harlot,
Thus you see that de facto it was so; (and the case is not much altered now) that it was much more ordinary and frequent, to see a penitent Publican or Harlot,
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Why the Preaching of the Gospel should more frequently and kindly operate upon Publicans and Harlots, (seemingly the most uncapable subjects) then upon Morally Righteous, and seemingly holy persons;
Why the Preaching of the Gospel should more frequently and kindly operate upon Publicans and Harlots, (seemingly the most uncapable subject's) then upon Morally Righteous, and seemingly holy Persons;
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And first, It is not from any want of Power in God to make the means of Grace effectual to the Conversion of one as well as another, Gen. 18.14. Is any thing too hard for the Lord? Suppose the Conversion of a Formalist a work of more difficulty then of a Profane Sinner;
And First, It is not from any want of Power in God to make the means of Grace effectual to the Conversion of one as well as Another, Gen. 18.14. Is any thing too hard for the Lord? Suppose the Conversion of a Formalist a work of more difficulty then of a Profane Sinner;
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or other Profane Sinner, as having any greater delight in them as such: No surely, sin is the sole object of God's hatred; Hab. 1.13. He is of purer eyes then to behold iniquity.
or other Profane Sinner, as having any greater delight in them as such: No surely, since is the sole Object of God's hatred; Hab. 1.13. He is of Purer eyes then to behold iniquity.
And for Publicans and Harlots, whom doth God more abhor? Jam. 5. 1-5. Oppression, and grinding the Faces of the Poor (which was the Publicans sin) cries in Gods Ears. And Habbak. 2.11, 12. The Stone shall cry out of the Wall, &c. and for Harlots, see Heb. 13.4. Whoremongers and Adulterers God will judg;
And for Publicans and Harlots, whom does God more abhor? Jam. 5. 1-5. Oppression, and grinding the Faces of the Poor (which was the Publicans since) cries in God's Ears. And Habakkuk. 2.11, 12. The Stone shall cry out of the Wall, etc. and for Harlots, see Hebrew 13.4. Whoremongers and Adulterers God will judge;
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but God hath chosen the foolish things of the World to confound the wise, &c. And why so? The reason is rendred, v. 29. That no flesh should glory in his presence.
but God hath chosen the foolish things of the World to confound the wise, etc. And why so? The reason is rendered, v. 29. That no Flesh should glory in his presence.
and finds readier acceptance with the Publican and Harlot, &c. then with the Formalist and hypocritical Professor? For since God ordinarily works by means,
and finds Readier acceptance with the Publican and Harlot, etc. then with the Formalist and hypocritical Professor? For since God ordinarily works by means,
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Adam laies the fault upon his Wife, she upon the Serpent, Gen. 3.11, 12, 13. Thus the Jews deal with God, they put him to prove, Jer. 2.23, 29, 35. and stand upon their own justification.
Adam lays the fault upon his Wife, she upon the Serpent, Gen. 3.11, 12, 13. Thus the jews deal with God, they put him to prove, Jer. 2.23, 29, 35. and stand upon their own justification.
So often in Malachi, Chap. 1.7. and 2.13, 14, 17. and 3.7, 8, 13. Wherein have we polluted thee? And wherein have we robbed thee? And what have we spoken so much against thee? They will not own their sin and shame.
So often in Malachi, Chap. 1.7. and 2.13, 14, 17. and 3.7, 8, 13. Wherein have we polluted thee? And wherein have we robbed thee? And what have we spoken so much against thee? They will not own their since and shame.
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How will they deny, elude, excuse, extenuate, and as Michol, lay an Image in the Bed that David may escape? cloak their sin with the name of vertue, that the Hue and Cry of the Word may not find it out? A Fig-leaf rather then nothing shall cover their nakedness.
How will they deny, elude, excuse, extenuate, and as Michal, lay an Image in the Bed that David may escape? cloak their since with the name of virtue, that the Hue and Cry of the Word may not find it out? A Fig leaf rather then nothing shall cover their nakedness.
He looks upon the bare letter and shell of the Law, and is ready to say as he Mat. 19.20. All these things have I observed from my youth: Thus the Jews, Rom. 2.17. Thou art called a Jew, and NONLATINALPHABET, restest in or upon the Law:
He looks upon the bore Letter and shell of the Law, and is ready to say as he Mathew 19.20. All these things have I observed from my youth: Thus the jews, Rom. 2.17. Thou art called a Jew, and, restest in or upon the Law:
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as touching the righteousness of the Law, NONLATINALPHABET, blameless, without fault, no just charge or complaint could be brought against him, 1 Tim. 1.9, 10, 11. The Law is not made for (the condemnation of) the Righteous,
as touching the righteousness of the Law,, blameless, without fault, no just charge or complaint could be brought against him, 1 Tim. 1.9, 10, 11. The Law is not made for (the condemnation of) the Righteous,
But bring it down ad Hypothesin, to their particular cases and sins, and then they will scarce acknowledg any thing a Duty but what is expresly commanded;
But bring it down and Hypothesis, to their particular cases and Sins, and then they will scarce acknowledge any thing a Duty but what is expressly commanded;
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but what hath the express injunction or inhibition of the Word: See it in the example of the self-justifying Pharisee, Luke 18.11. He mentions no sins but such as the very letter of the Law condemns;
but what hath the express injunction or inhibition of the Word: See it in the Exampl of the Self-justifying Pharisee, Lycia 18.11. He mentions no Sins but such as the very Letter of the Law condemns;
What will a man care though all the World accuse him, while Conscience acquits him? And thus it is with a Formalist, his Conscience is an easie Judg, like that Steward, Luk. 16.6. willing to take up with duty to the halves, Fifty for an hundred;
What will a man care though all the World accuse him, while Conscience acquits him? And thus it is with a Formalist, his Conscience is an easy Judge, like that Steward, Luk. 16.6. willing to take up with duty to the halves, Fifty for an hundred;
or condemn him (in subordination to God's Word:) But having in a great measure, lost both its knowledg and honesty (the two essential requisites in a Judg) by the fall, it will not accuse,
or condemn him (in subordination to God's Word:) But having in a great measure, lost both its knowledge and honesty (the two essential requisites in a Judge) by the fallen, it will not accuse,
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yet he soon stops its mouth, by perswading himself, that the Minister did but accidentally light upon it, that it was intended against some other person:
yet he soon stops its Mouth, by persuading himself, that the Minister did but accidentally Light upon it, that it was intended against Some other person:
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whereas the prophane person, being conscious of the notoriousness of his sins, and that they are such as are obvious to the worlds eye, he is ready to think that every word is directed to him;
whereas the profane person, being conscious of the notoriousness of his Sins, and that they Are such as Are obvious to the world's eye, he is ready to think that every word is directed to him;
The Formalist, though conscious of a sin reproved, yet is ready to think, who imagines that I am guilty of such a sin? I pass for a godly man, a sincere Christian, in the opinion of good men;
The Formalist, though conscious of a since reproved, yet is ready to think, who imagines that I am guilty of such a since? I pass for a godly man, a sincere Christian, in the opinion of good men;
A stout Thief will stand upon his own justification, and outface the Judg, when he knows the Act was so secret that there can be no Testimony produced;
A stout Thief will stand upon his own justification, and outface the Judge, when he knows the Act was so secret that there can be no Testimony produced;
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then of that which he presumes is known to none but himself. I may use that (at least ellusively) to this purpose, 1 Cor. 14.24. If one come in that believeth not, or is unlearned, he is convinc'd of all, he is judg'd of all:
then of that which he Presumest is known to none but himself. I may use that (At least ellusively) to this purpose, 1 Cor. 14.24. If one come in that Believeth not, or is unlearned, he is convinced of all, he is judged of all:
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He baptizeth them with the name of slips, infirmities, sins of dayly incursion, unavoidable weaknesses, spots of God's own Children, such as are incident and common to the best of men;
He baptizeth them with the name of slips, infirmities, Sins of daily incursion, unavoidable Weaknesses, spots of God's own Children, such as Are incident and Common to the best of men;
nothing befalls him, in this, but what is ordinary; yea, he compares his sins with those of the godly, recorded in Scripture; Abraham 's Lying; Noah 's Drunkenness; Lot 's Incest; David 's Murther and Adultery;
nothing befalls him, in this, but what is ordinary; yea, he compares his Sins with those of the godly, recorded in Scripture; Abraham is Lying; Noah is drunkenness; Lot is Incest; David is Murder and Adultery;
Peter 's Denying and Forswearing his Master, &c. And finding his sins to fall very much short, in point of guilt and scandal, he not only concludes his condition good and safe,
Peter is Denying and Forswearing his Master, etc. And finding his Sins to fallen very much short, in point of guilt and scandal, he not only concludes his condition good and safe,
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and the Arrow must be shot with the same Hand, out of the same Bow, that pricks and pierces his heart, (for we see, that even those grosser sins of drunkenness, adultery, &c. are by many counted venial infirmities, tricks of youth, &c. ) yet if we consider the means, whereby God ordinarily works on men, it will appear, that where sins are greater, more palpable, more directly against the express Letter of the word, it is an easier thing to bring the sinner to acknowledgment and conviction;
and the Arrow must be shot with the same Hand, out of the same Bow, that pricks and pierces his heart, (for we see, that even those grosser Sins of Drunkenness, adultery, etc. Are by many counted venial infirmities, tricks of youth, etc.) yet if we Consider the means, whereby God ordinarily works on men, it will appear, that where Sins Are greater, more palpable, more directly against the express letter of the word, it is an Easier thing to bring the sinner to acknowledgment and conviction;
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Yet on the other hand, I acknowledg, that the smallest sin, aggravated upon the conscience by the Spirit of God, (whose work it is to convince of sin, John 16.8.) will appear exceeding sinful.
Yet on the other hand, I acknowledge, that the Smallest since, aggravated upon the conscience by the Spirit of God, (whose work it is to convince of since, John 16.8.) will appear exceeding sinful.
or action, have been matter of strong conviction and deep humiliation to some souls; yea and have more affected them, then the grossest acts, and greatest exorbitancies:
or actium, have been matter of strong conviction and deep humiliation to Some Souls; yea and have more affected them, then the Grossest acts, and greatest Extravagancies:
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Yet if we look at God's ordinary way of working, which is by the VVord and Conscience, it will be easie to conceive, that a Prophane scandalous sinner, is in a nearer capacity of conviction;
Yet if we look At God's ordinary Way of working, which is by the Word and Conscience, it will be easy to conceive, that a Profane scandalous sinner, is in a nearer capacity of conviction;
these he ballanceth with his sins, and finding his Sins small, his Graces (as he supposes) strong and vigorous, his Performances many and excellent, he concludes well of himself;
these he balanceth with his Sins, and finding his Sins small, his Graces (as he supposes) strong and vigorous, his Performances many and excellent, he concludes well of himself;
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How hardly could a man have fastned any humbling, convincing word upon him? Thus it is with the Formalist, he looks upon his Zeal, Meekness, Love to God,
How hardly could a man have fastened any humbling, convincing word upon him? Thus it is with the Formalist, he looks upon his Zeal, Meekness, Love to God,
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and other like Graces; (for so they appear to him, though indeed but common at best) then considers his Piety towards God, in his constancy in ordinary, and frequency in extraordinary Duties;
and other like Graces; (for so they appear to him, though indeed but Common At best) then considers his Piety towards God, in his constancy in ordinary, and frequency in extraordinary Duties;
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his Equity and Mercy towards man; his Sobriety towards himself; and finding himself, Rich, and Full, and encreased with Goods, he thinks highly of himself,
his Equity and Mercy towards man; his Sobriety towards himself; and finding himself, Rich, and Full, and increased with Goods, he thinks highly of himself,
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His course and the tenour of his life is for God and Holiness, and those sins are but such slips as the best are guilty of, in their journeying towards the heavenly Canaan Now with the Prophane person 'tis otherwise, he hath no such Asylum; you take him Naked,
His course and the tenor of his life is for God and Holiness, and those Sins Are but such slips as the best Are guilty of, in their journeying towards the heavenly Canaan Now with the Profane person it's otherwise, he hath not such Asylum; you take him Naked,
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and so the Dart will more easily hit, and pierce deeper. Thus you see the Formalist hath more Evasions, Refuges, Fortifications against conviction, then the Prophane,
and so the Dart will more Easily hit, and pierce Deeper. Thus you see the Formalist hath more Evasions, Refuges, Fortifications against conviction, then the Profane,
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Home-spun cloath is better then the costliest cloath of Gold or Slver, of anothers providing. This is the great Impediment to a Formalist's conversion;
Homespun cloth is better then the Costliest cloth of Gold or Slver, of another's providing. This is the great Impediment to a Formalist's conversion;
for sin doth (at least accidentally) drive us unto Christ, but Self doth altogether draw us from Crist, Rom. 10.3. Going about to establish their own righteousness, they have not submitted to the righteousness of God:
for since does (At least accidentally) drive us unto christ, but Self does altogether draw us from Crist, Rom. 10.3. Going about to establish their own righteousness, they have not submitted to the righteousness of God:
Now the Prophane person is an absolute Bankrupt, an arrant Beggar, one that hath not so much as Husks of Duty (that I may allude to it) to fill his Belly, or satisfie his conscience.
Now the Profane person is an absolute Bankrupt, an arrant Beggar, one that hath not so much as Husks of Duty (that I may allude to it) to fill his Belly, or satisfy his conscience.
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He will be ready to cry out with the Publican, Lord be merciful to me a sinner, Luke 18.13. while the Formalist (Phariseelike) is at his, God I thank thee, &c. I fast, I pay Tythes. I, and I still; Self is magnified in all.
He will be ready to cry out with the Publican, Lord be merciful to me a sinner, Lycia 18.13. while the Formalist (Phariseelike) is At his, God I thank thee, etc. I fast, I pay Tithes. I, and I still; Self is magnified in all.
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What Graces are peculiar to a Christian which he hath not in appearance, and in his own apprehension? He loves God, Christ, the Word, Ordinances, the Brethren, yea, his Enemies;
What Graces Are peculiar to a Christian which he hath not in appearance, and in his own apprehension? He loves God, christ, the Word, Ordinances, the Brothers, yea, his Enemies;
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when he hath brought it to the finishing? Will one that is at his journeys end, be drawn to begin it again? Can you prevail with a man that thinks himself at Heavens door, to return again by the gates of Hell? He that feels himself well,
when he hath brought it to the finishing? Will one that is At his journeys end, be drawn to begin it again? Can you prevail with a man that thinks himself At Heavens door, to return again by the gates of Hell? He that feels himself well,
David suspects his own heart, and therefore puts it under God's search, Psal. 139.21 — end. Thus we have discovered some of those inward impediments which render the Conversion of a Formalist more difficult, then of a Profane person:
David suspects his own heart, and Therefore puts it under God's search, Psalm 139.21 — end. Thus we have discovered Some of those inward impediments which render the Conversion of a Formalist more difficult, then of a Profane person:
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Reason, 1 Something may be found in Ministers, which renders the Conversion of a Formalist very difficult, viz. Their want of skill and industry this way;
Reason, 1 Something may be found in Ministers, which renders the Conversion of a Formalist very difficult, viz. Their want of skill and industry this Way;
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God having appointed them as Instruments in this work, and the effect being more hardly or easily producible, not onely according to the skill of the Principal Agent,
God having appointed them as Instruments in this work, and the Effect being more hardly or Easily producible, not only according to the skill of the Principal Agent,
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The blowing of Ram's-horns shall be more prevalent then Iron-rams, to dismantle a City; A Playster of Figs shall cure a Boyl, or Plague-sore, if God please:
The blowing of Ram's-horns shall be more prevalent then Iron-rams, to dismantle a city; A Plaster of Figs shall cure a Boyl, or Plague-sore, if God please:
Nor is it less true, that the word is in its kind, a powerful weapon to batter Fortifications, to level towring Imaginations, 2 Cor. 10.4, 5. That it is sharper then a Two-edged sword, piercing to the dividing asunder of Soul and Spirit — NONLATINALPHABET a critical Judg of the hearts, thoughts, intentions, Heb. 4.12.
Nor is it less true, that the word is in its kind, a powerful weapon to batter Fortifications, to level towering Imaginations, 2 Cor. 10.4, 5. That it is sharper then a Two-edged sword, piercing to the dividing asunder of Soul and Spirit — a critical Judge of the hearts, thoughts, intentions, Hebrew 4.12.
A Scanderbeg's arm can do wonders with an ordinary Sword; (though I would be loth to ascribe so much to the Ministers skill and industry as that instance may intimate,
A Scanderbeg's arm can do wonders with an ordinary Sword; (though I would be loath to ascribe so much to the Ministers skill and industry as that instance may intimate,
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nor is it always according to a Ministers ability or conscientiousness:) yet where there is a manifest defect of parts or piety, skill or industry, the work is less succesfull.
nor is it always according to a Ministers ability or conscientiousness:) yet where there is a manifest defect of parts or piety, skill or industry, the work is less successful.
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Now in nothing are the generality of God's Messengers more deficient, then in this Divine skill, to unfold the mysterious Labyrinths of the heart of man;
Now in nothing Are the generality of God's Messengers more deficient, then in this Divine skill, to unfold the mysterious Labyrinths of the heart of man;
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This, though the highest Learning, and most necessary for a Minister, is least studied: The Eagle-ey'd Schoolmen were but Bats and Owles in this kind of Learning: We alas!
This, though the highest Learning, and most necessary for a Minister, is least studied: The Eagle-eyed Schoolmen were but Bats and Owls in this kind of Learning: We alas!
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Alas do we not draw men out of Profaneness into Formality, and there leave them? If we bring them up to a Form of Prayer, Hearing, Family-performances, do we not think the work done? We are too like some curious Carvers and Painters, that carve the Image, draw the Lineaments,
Alas do we not draw men out of Profaneness into Formality, and there leave them? If we bring them up to a From of Prayer, Hearing, Family-performances, do we not think the work done? We Are too like Some curious Carvers and Painters, that carve the Image, draw the Lineaments,
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Besides, it may partly proceed from hence, that the greatest part of our Congregations consisting of prophane ones, we bend our Studies and Discourses mainly against them,
Beside, it may partly proceed from hence, that the greatest part of our Congregations consisting of profane ones, we bend our Studies and Discourses mainly against them,
As 1. The godly, not being able to discern them, (or if they discern them, having no warrant to separate from them) do give them the right hand of fellowship, admit them into their most intimate Society, lay them in their Bosoms,
As 1. The godly, not being able to discern them, (or if they discern them, having no warrant to separate from them) do give them the right hand of fellowship, admit them into their most intimate Society, lay them in their Bosoms,
I speak not this, as blameing the godly for admitting them (for Tares, though not Briars and Thorns, must grow amongst the Wheat till Harvest) but to shew, what bad use the hypocrite makes of the good esteem he hath with the godly:
I speak not this, as blaming the godly for admitting them (for Tares, though not Briers and Thorns, must grow among the Wheat till Harvest) but to show, what bade use the hypocrite makes of the good esteem he hath with the godly:
Though perhaps, sincere Christians may justly deserve to be blamed, for want of plain dealing with such, whom they have just cause to suspect of formality, or hypocrisie.
Though perhaps, sincere Christians may justly deserve to be blamed, for want of plain dealing with such, whom they have just cause to suspect of formality, or hypocrisy.
Now the godly (on the other hand) are shie of the company of prophane persons, knowing they have express commands, to avoid unnecessary converse with such, as, 1 Cor. 5.11. 2 Cor. 6.17. and this sometimes, (through God's setting it upon their hearts) becomes an occasion of putting them upon a more serious consideration of their condition;
Now the godly (on the other hand) Are shy of the company of profane Persons, knowing they have express commands, to avoid unnecessary converse with such, as, 1 Cor. 5.11. 2 Cor. 6.17. and this sometime, (through God's setting it upon their hearts) becomes an occasion of putting them upon a more serious consideration of their condition;
the best do not to the life hold forth the word of life, Col. 2.16. There is something in the lives of Christians, to convince and condemn the Prophane;
the best do not to the life hold forth the word of life, Col. 2.16. There is something in the lives of Christians, to convince and condemn the Profane;
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and falling into discourse with him about divers points in Religion, he observed the plain Fellow, to talk so experimentally, with so much heartiness and affection,
and falling into discourse with him about diverse points in Religion, he observed the plain Fellow, to talk so experimentally, with so much heartiness and affection,
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which occasioned his more serious inquiry into them, and afterward his Conversion. Liveliness, and affectionateness in Christians, is a singular Spur to incite others; but alas!
which occasioned his more serious inquiry into them, and afterwards his Conversion. Liveliness, and affectionateness in Christians, is a singular Spur to incite Others; but alas!
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What is this to him that lives and dies unconverted? 'Tis as if one sick of a Feaver, refusing the Physician's help, feeding and nourishing his Disease, should comfort himself in this, That his condition is better then one that is sick of the Plague,
What is this to him that lives and die unconverted? It's as if one sick of a Fever, refusing the Physician's help, feeding and nourishing his Disease, should Comfort himself in this, That his condition is better then one that is sick of the Plague,
Though many Prophane Wretches are saved upon their Faith and Repentance, what comfort is it to thee that continuest Prophane, without Faith or Repentance? If Zacheus the Publican, Magdalen the Harlot, Paul the Persecutor, are converted and saved, canst thou, who art an impenitent Oppressor, Harlot, Persecutor, &c. promise Salvation to thy self? They are saved, not because they were such, but because they Repent.
Though many Profane Wretches Are saved upon their Faith and Repentance, what Comfort is it to thee that Continuest Profane, without Faith or Repentance? If Zacchaeus the Publican, Magdalen the Harlot, Paul the Persecutor, Are converted and saved, Canst thou, who art an impenitent Oppressor, Harlot, Persecutor, etc. promise Salvation to thy self? They Are saved, not Because they were such, but Because they repent.
and contrary to his intention, prove your Physician; But that Prophaneness can have no proper causative influence into your conversion, will thus appear:
and contrary to his intention, prove your physician; But that Profaneness can have no proper causative influence into your conversion, will thus appear:
See Rom. 8.29, 30. Ephes. 1.3, 4, 5, 6, 11. 2 Tim. 1.9. 'Tis not the good works of any fore-seen, that move God to call them, (they being effects, not causes of conversion) much less then their evil works:
See Rom. 8.29, 30. Ephesians 1.3, 4, 5, 6, 11. 2 Tim. 1.9. It's not the good works of any foreseen, that move God to call them, (they being effects, not Causes of conversion) much less then their evil works:
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3. Neither is it the good that Formalists do, but their hypocrisie in doing, and the bad use they make of their good actions, that renders their Conversion difficult.
3. Neither is it the good that Formalists do, but their hypocrisy in doing, and the bad use they make of their good actions, that renders their Conversion difficult.
Hearing is the way to have Faith (and other Graces) begotten in us, Rom. 10.17 Prayer is prescrib'd to Simon Magus, yet being in the g•• … of bitterness and bond of iniquity, in order to his Conversion, Acts 8.22.
Hearing is the Way to have Faith (and other Graces) begotten in us, Rom. 10.17 Prayer is prescribed to Simon Magus, yet being in the g•• … of bitterness and bound of iniquity, in order to his Conversion, Acts 8.22.
The formal persons praying, hearing, &c. may possibly excite others to do that in sincerity, which they do in hypocrisie, their parts and performances may be useful to others, though accidentally hurtful to themselves.
The formal Persons praying, hearing, etc. may possibly excite Others to doe that in sincerity, which they do in hypocrisy, their parts and performances may be useful to Others, though accidentally hurtful to themselves.
CHAP. V. The first Ʋse of the Point, in several Inferences, for Information, or Instruction. THe first Use may inform, or teach us several good Lessons.
CHAP. V. The First Ʋse of the Point, in several Inferences, for Information, or Instruction. THe First Use may inform, or teach us several good Lessons.
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what lack I yet? He can say with the Pharisee, Luke 18.11, 12. I thank God that I am not as other men are; and with Paul, Phil. 3.6. As touching the Righteousness which is in the Law, blameless:
what lack I yet? He can say with the Pharisee, Lycia 18.11, 12. I thank God that I am not as other men Are; and with Paul, Philip 3.6. As touching the Righteousness which is in the Law, blameless:
yet this man may be possibly at a further distance to Christ, his conversion more hopeless, his heart more obdurate then the vilest drunkard, swearer, &c. One thing,
yet this man may be possibly At a further distance to christ, his conversion more hopeless, his heart more obdurate then the Vilest drunkard, swearer, etc. One thing,
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Paul had all above-mentioned while a Pharisee, but till the law revived and he died, Rom. 7.9. till he saw himself carnal sold under sin, he remained unconverted.
Paul had all abovementioned while a Pharisee, but till the law revived and he died, Rom. 7.9. till he saw himself carnal sold under since, he remained unconverted.
2. He wants self-denyal, to wit, a total and absolute disclaim of his own righteousness; abnegation of self is necessary, praerequisite to acceptation of Christ;
2. He Wants self-denial, to wit, a total and absolute disclaim of his own righteousness; abnegation of self is necessary, prerequisite to acceptation of christ;
and doing it with a perfect heart, Asa 's heart was perfect all his days, 2 Chron. 15.17. And he did that which was good and right in the eyes of the Lord his God. Chap. 14.2. not so Amaziah, Chapt. 25.2. He did that which was right — but not with a perfect heart:
and doing it with a perfect heart, Asa is heart was perfect all his days, 2 Chronicles 15.17. And he did that which was good and right in the eyes of the Lord his God. Chap. 14.2. not so Amaziah, Chapter 25.2. He did that which was right — but not with a perfect heart:
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non factum sed modus in culpâ: the matter is good, but the manner is culpable. God may say to such as the Jews of old, Psal. 50.8. I will not reprove thee for thy sacrifices or thy burnt offerings to have been continually before me;
non factum sed modus in culpâ: the matter is good, but the manner is culpable. God may say to such as the jews of old, Psalm 50.8. I will not reprove thee for thy Sacrifices or thy burned offerings to have been continually before me;
God will draw up a charge against them, like that Zech. 7.5, 6. When ye fasted and mourned, did ye at all fast unto me, even to me? And when ye did eat,
God will draw up a charge against them, like that Zechariah 7.5, 6. When you fasted and mourned, did you At all fast unto me, even to me? And when you did eat,
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Self, and not God, was their End; and this is a great piece of insincerity. Conversion, if right, not onely rectifies a mans actions, but chiefly his Principles and Ends;
Self, and not God, was their End; and this is a great piece of insincerity. Conversion, if right, not only Rectifies a men actions, but chiefly his Principles and Ends;
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This, if any, is the Opprobrium Ministrorum, very hardly discovered, and more hardly cured. Though it cannot be denied, that there is too much Prophaneness in the World;
This, if any, is the Opprobrium Ministers, very hardly discovered, and more hardly cured. Though it cannot be denied, that there is too much Profaneness in the World;
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but loseth in depth and height, never so little sincerity and seriousness in the profession and practice of it. Knowledg and Means abound; Light gets into the Conscience.
but loses in depth and height, never so little sincerity and seriousness in the profession and practice of it. Knowledge and Means abound; Light gets into the Conscience.
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Hence arise a civil Commotion, (as the Philosopher speaks of the morally wicked, NONLATINALPHABET, their Souls are at odds with themse ves) light and lust are together by the ears;
Hence arise a civil Commotion, (as the Philosopher speaks of the morally wicked,, their Souls Are At odds with themse ves) Light and lust Are together by the ears;
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now to take up the quarrel and comprim•ze the differerence, Satan and their own hearts find out this expedient, to set up a form of Godliness, that under this cloak they may more securely practise the power of ungodliness:
now to take up the quarrel and comprim•ze the differerence, Satan and their own hearts find out this expedient, to Set up a from of Godliness, that under this cloak they may more securely practise the power of ungodliness:
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when men are got to this, they stick at it, and make it their non ultra: thus they think to satisfie both Interests, viz. of their sins, and of their souls.
when men Are god to this, they stick At it, and make it their non ultra: thus they think to satisfy both Interests, viz. of their Sins, and of their Souls.
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but to run further from God, while we seem to come nearer him? at best but to come out of Egypt, and stay in the Wilderness? such men turn sin (like some thief or lewd Companion) out of the street-door,
but to run further from God, while we seem to come nearer him? At best but to come out of Egypt, and stay in the Wilderness? such men turn since (like Some thief or lewd Companion) out of the street-door,
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they retire out of the field of a more open hostility against God and Holiness; but betake themselves into an impregnable Castle, where they set God and Christ at Defiance:
they retire out of the field of a more open hostility against God and Holiness; but betake themselves into an impregnable Castle, where they Set God and christ At Defiance:
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They that think themselves Free, and yet are not, are most likely to continue in Bondage, He is twofold more the Child of Hell, who hath got a Cloak of Religion to cover his Rags and filthiness withal;
They that think themselves Free, and yet Are not, Are most likely to continue in Bondage, He is twofold more the Child of Hell, who hath god a Cloak of Religion to cover his Rags and filthiness withal;
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2. As you do more effectually shut Heaven's door upon you, so you open a wider door into Hell; (that I may allude to that Scripture, 2 Pet. 1.11.) A more abundant entrance you have into Satan's Kingdom:
2. As you do more effectually shut Heaven's door upon you, so you open a wider door into Hell; (that I may allude to that Scripture, 2 Pet. 1.11.) A more abundant Entrance you have into Satan's Kingdom:
and the heavier your condemnation, 2 Pet. 2.20, 21. &c. If you have escaped the pollutions of the world — and are again entangled, (as certainly you will be,
and the Heavier your condemnation, 2 Pet. 2.20, 21. etc. If you have escaped the pollutions of the world — and Are again entangled, (as Certainly you will be,
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A great part of Hell will doubtless be a sad recapitulation of the possibilities, probabilities, advantages, convictions, motions, &c. which we had, and slighted;
A great part of Hell will doubtless be a sad recapitulation of the possibilities, probabilities, advantages, convictions, motions, etc. which we had, and slighted;
4. This shews us, that the Formalist hath no reason to boast, or lift himself in his own conceit, above the prophanest wretch that he sees or knows of:
4. This shows us, that the Formalist hath no reason to boast, or lift himself in his own conceit, above the profanest wretch that he sees or knows of:
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Is this a condition to be proud of? What more loathsom then vomit? Can the vilest wretch on-earth, undergo a heavier doom? Indeed, could not God find thee out, thy case might be more hopeful,
Is this a condition to be proud of? What more loathsome then vomit? Can the Vilest wretch on-earth, undergo a Heavier doom? Indeed, could not God find thee out, thy case might be more hopeful,
Then thy condition will be so much the worse, by how much better it seemed to thee, Psal. 125. 5. Such as turn aside unto their crooked wayes, the Lord shall lead them forth with the workers of iniquity.
Then thy condition will be so much the Worse, by how much better it seemed to thee, Psalm 125. 5. Such as turn aside unto their crooked ways, the Lord shall led them forth with the workers of iniquity.
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labour we to get into their hearts, and convince them, that the Root of all their Malignity is there, according to that of our Saviour, Matth. 15.19. Let us tell them, and tell them again, That they must be renewed in the spirit of their minds, Ephes. 4.23. That it is not enough to cleanse their hands, except they also purifie their hearts, Jam. 4.8. That 'tis not onely the course of their lives, but chiefly and primarily the frame of their hearts that must be changed:
labour we to get into their hearts, and convince them, that the Root of all their Malignity is there, according to that of our Saviour, Matthew 15.19. Let us tell them, and tell them again, That they must be renewed in the Spirit of their minds, Ephesians 4.23. That it is not enough to cleanse their hands, except they also purify their hearts, Jam. 4.8. That it's not only the course of their lives, but chiefly and primarily the frame of their hearts that must be changed:
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while we preach Christ, Free-Grace, the Saints Priviledges, &c. without the Law, we teach men to be Libertines, and Licentious Antinomists: The mean is best;
while we preach christ, Free-Grace, the Saints Privileges, etc. without the Law, we teach men to be Libertines, and Licentious Antinomists: The mean is best;
What charge the King of Syria gave concerning the King of Israel, 1 King. 22.31. Fight neither with small nor great, &c. The same should our care be as to this sin:
What charge the King of Syria gave Concerning the King of Israel, 1 King. 22.31. Fight neither with small nor great, etc. The same should our care be as to this since:
What our people do most industriously strive to hide from us, viz. the naughtiness of their hearts, we may in despight of them see in our own: (and possibly this may be one reason why the Wisdom of God hath chosen men of like infirmities with others, to be the Preachers of the Word.) Well, my Brethren, let's but shoot home at our own hearts,
What our people do most industriously strive to hide from us, viz. the naughtiness of their hearts, we may in despite of them see in our own: (and possibly this may be one reason why the Wisdom of God hath chosen men of like infirmities with Others, to be the Preachers of the Word.) Well, my Brothers, let's but shoot home At our own hearts,
What need have we to beg that the searcher of hearts will direct the arrow of his Word to the heart? The Apostle in Heb. 4.12, 13. speaking of the words discovering power, ties with a strange connexion, the Omniscience of God to it.
What need have we to beg that the searcher of hearts will Direct the arrow of his Word to the heart? The Apostle in Hebrew 4.12, 13. speaking of the words discovering power, ties with a strange connexion, the Omniscience of God to it.
Surely, if the All-knowing God do not more immediately concur, the Word will not so pierce to the dividing asunder of the Soul and Spirit, joints and marrow, &c. 'Tis fabled of Pigmalion, that having made the Pourtraicture of a curious Woman, falling in love with it, he prayed to Venus, and she put life into it:
Surely, if the All-knowing God do not more immediately concur, the Word will not so pierce to the dividing asunder of the Soul and Spirit, Joints and marrow, etc. It's fabled of Pigmalion, that having made the Portraiture of a curious Woman, falling in love with it, he prayed to Venus, and she put life into it:
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Have we drawn the amiable Picture, or carved the lovely image of a Christian upon any of our people? O let's beg down life into them from God. 6. Once more:
Have we drawn the amiable Picture, or carved the lovely image of a Christian upon any of our people? Oh let's beg down life into them from God. 6. Once more:
or look upon the outward appearance, as man looketh, Whom should he sooner call then the Formalist? were we to guess according to carnal Reason, whom the Lord would chuse, would we not say of the Formalist,
or look upon the outward appearance, as man looks, Whom should he sooner call then the Formalist? were we to guess according to carnal Reason, whom the Lord would choose, would we not say of the Formalist,
Who would take (as was before hinted) the knottiest, crookedst timber to lay in his building? the roughest stones to make his wall? yet so it pleases God to do:
Who would take (as was before hinted) the knottiest, crookedst timber to lay in his building? the Roughest stones to make his wall? yet so it Pleases God to do:
If I may say of the unconverted, That one is further from conversion then another, (as that Text seems to intimate, Mark 13.34. Thou art not far, &c.) then these surely are at the farthest distance. That fore-cited Text, Mat. 9.12.13. Christ came not to call the righteous, but sinners to repentance;
If I may say of the unconverted, That one is further from conversion then Another, (as that Text seems to intimate, Mark 13.34. Thou art not Far, etc.) then these surely Are At the farthest distance. That forecited Text, Mathew 9.12.13. christ Come not to call the righteous, but Sinners to Repentance;
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it will be necessary therefore, to give some Signes and Characters of the Formalist (though something hath been already hinted) that so being convinced, he may apply it.
it will be necessary Therefore, to give Some Signs and Characters of the Formalist (though something hath been already hinted) that so being convinced, he may apply it.
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possibly his Baptism and Education make him affect the name of Christian; but he sees not the absolute necessity of Christs righteousness to justifie and save him;
possibly his Baptism and Education make him affect the name of Christian; but he sees not the absolute necessity of Christ righteousness to justify and save him;
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Had this man heard Christ speaking of his sufferings in order to mans salvation, he would have been ready with Peter, to say, as Mat. 16.22. Master spare thy self;
Had this man herd christ speaking of his sufferings in order to men salvation, he would have been ready with Peter, to say, as Mathew 16.22. Master spare thy self;
such a one deals with Christ, as those women the Prophet speaks of, Isa. 4.1. We will (say they) eat our own bread, and wear our own apparrel, onely let us be called by thy name, to take away our reproach;
such a one deals with christ, as those women the Prophet speaks of, Isaiah 4.1. We will (say they) eat our own bred, and wear our own apparel, only let us be called by thy name, to take away our reproach;
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what the sincere person wants in antecedent directing humility, he makes up in subsequent and correcting humility, 2 Chron. 32.26. Hezekiah was humbled for the pride of his heart:
what the sincere person Wants in antecedent directing humility, he makes up in subsequent and correcting humility, 2 Chronicles 32.26. Hezekiah was humbled for the pride of his heart:
'Tis storied, that the Isle of Man (the Title being doubted whether it belonged to Britain or Ireland ) was adjudged to Britain, because it foster'd venemous Serpents brought from thence into it:
It's storied, that the Isle of Man (the Title being doubted whither it belonged to Britain or Ireland) was adjudged to Britain, Because it fostered venomous Serpents brought from thence into it:
3. He that is altogether a stranger to Godly sorrow, Humiliation for sin, (and this is the cause of both the former) he that never knew what compunction or contrition meant, whose heart was never broken up,
3. He that is altogether a stranger to Godly sorrow, Humiliation for since, (and this is the cause of both the former) he that never knew what compunction or contrition meant, whose heart was never broken up,
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who hath had but a superficial work, hath but cleansed the outside of the Cup or Platter? 'Tis observable, The stony ground received the word (NONLATINALPHABET) Matth. 13.20. immediately with joy, but soon witherered:
who hath had but a superficial work, hath but cleansed the outside of the Cup or Platter? It's observable, The stony ground received the word () Matthew 13.20. immediately with joy, but soon witherered:
and this is the case of this ground, they have some heat of joy and raptures, which (like the flattering rays of the Aprill Sun) draw forth some early blossoms;
and this is the case of this ground, they have Some heat of joy and raptures, which (like the flattering rays of the April Sun) draw forth Some early blossoms;
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there is great difference as to the manner, measure, and continuance of it; all are not thrown upon the ground, and deprived of their sight as Paul was;
there is great difference as to the manner, measure, and Continuance of it; all Are not thrown upon the ground, and deprived of their sighed as Paul was;
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and of his own sin original and actual, with such a measure of compunction & contrition (be it less or more) as doth make him both see an absolute necessity of Christ,
and of his own since original and actual, with such a measure of compunction & contrition (be it less or more) as does make him both see an absolute necessity of christ,
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I would fain know of any of those pretended Patrons and Assertors of free-Grace, how a soul can have any apprehensions of the love of Christ to purpose, without some praevious apprehensions and convictions of its own sinfulness and misery:
I would fain know of any of those pretended Patrons and Assertors of free-Grace, how a soul can have any apprehensions of the love of christ to purpose, without Some previous apprehensions and convictions of its own sinfulness and misery:
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much like the language of Mephibosheth to David, 2 Sam. 9.8. What is thy servant, that thou shouldest look upon such a dead dog as I am? And Ch. 19.28. All my fathers house were but dead men before my Lord the King, yet didst thou set thy servant among them that did eat at thy table. Here's deep and deep;
much like the language of Mephibosheth to David, 2 Sam. 9.8. What is thy servant, that thou Shouldst look upon such a dead dog as I am? And Christ 19.28. All my Father's house were but dead men before my Lord the King, yet didst thou Set thy servant among them that did eat At thy table. Here's deep and deep;
2. And after a soul is come to Christ, the frame of the heart is such, that it's ready to grieve and melt upon the sight and conviction of a sin now committed,
2. And After a soul is come to christ, the frame of the heart is such, that it's ready to grieve and melt upon the sighed and conviction of a since now committed,
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or the remembrance of a sin formerly acted: Hezekiah humbled himself for the pride of his heart, 2 Chron. 32.26. We find Peter in the same temper, and David often;
or the remembrance of a since formerly acted: Hezekiah humbled himself for the pride of his heart, 2 Chronicles 32.26. We find Peter in the same temper, and David often;
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as well as neglect of Duty? Dost thou go on merrily and confidently in a cold, dull, heartless course of Religious Performances? 'Tis a sad sign thou art yet a Formalist,
as well as neglect of Duty? Dost thou go on merrily and confidently in a cold, dull, heartless course of Religious Performances? It's a sad Signen thou art yet a Formalist,
his Duties give sin a shake, loosen it at the root: True indeed, a corruption may out-live many a Prayer, Sermon, Humiliation-day, without any sensible decay;
his Duties give since a shake, loosen it At the root: True indeed, a corruption may outlive many a Prayer, Sermon, humiliation-day, without any sensible decay;
doth sin get strength by thy Religious duties? dost thou grow into more love and liking of thy bosome corruptions? (for that's the surest evidence of sins growth:) Then hast thou just cause to suspect thy self of formality,
does sin get strength by thy Religious duties? dost thou grow into more love and liking of thy bosom corruptions? (for that's the Surest evidence of Sins growth:) Then hast thou just cause to suspect thy self of formality,
he looks upon the weak Believer as no body in comparison of himself. Thus you see it in the Pharisees, Joh. 7.48. Luk. 18.9 — 12. Paul was once of this temper, Rom. 7.9. He was alive without the Law once;
he looks upon the weak Believer as no body in comparison of himself. Thus you see it in the Pharisees, John 7.48. Luk. 18.9 — 12. Paul was once of this temper, Rom. 7.9. He was alive without the Law once;
That supposed assurance that is joined with the contempt of weak ones, and separated from a holy, humble, watchful walking with God, is a sure note of a Formalist.
That supposed assurance that is joined with the contempt of weak ones, and separated from a holy, humble, watchful walking with God, is a sure note of a Formalist.
so that if thou hast high presumptions, and low performances, strong confidence upon weak grounds, and this lifts thee up in thy own conceit above thy weak brethren;
so that if thou hast high presumptions, and low performances, strong confidence upon weak grounds, and this lifts thee up in thy own conceit above thy weak brothers;
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Piety, as to the face of it, he practiseth, but equity and charity he little looks at, perhaps nor sobriety neither, he thinks his duties towards God may excuse his deficiencies towards men (And herein by the way, the Moralist and Formalist differ;
Piety, as to the face of it, he Practiseth, but equity and charity he little looks At, perhaps nor sobriety neither, he thinks his duties towards God may excuse his deficiencies towards men (And herein by the Way, the Moralist and Formalist differ;
with the same mouth did they bless God, or curse or speak evil of man made after the image of God, Jam. 3.9. so Jer. 7.4. They cry The Temple of the Lord. i. e duties, sacrifices;
with the same Mouth did they bless God, or curse or speak evil of man made After the image of God, Jam. 3.9. so Jer. 7.4. They cry The Temple of the Lord. i. e duties, Sacrifices;
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See more of their failings towards their neighbour, verse 6, 7, 9, 10. Where Gods calling for such duties at their hands, sufficiently intimates their defectiveness in them.
See more of their failings towards their neighbour, verse 6, 7, 9, 10. Where God's calling for such duties At their hands, sufficiently intimates their defectiveness in them.
a gift given to the Priest or Temple, that their Parents might be prayed for, disoblige the child from that necessary duty of succouring his necessitous Parents: Matth. 15.5.6. with Mark 7.11, 12. Thus making pretended piety towards God, a cloak for neglect of duty towards man:
a gift given to the Priest or Temple, that their Parents might be prayed for, disoblige the child from that necessary duty of succouring his necessitous Parents: Matthew 15.5.6. with Mark 7.11, 12. Thus making pretended piety towards God, a cloak for neglect of duty towards man:
and upon this account how many Formalists are to be found amongst us? are not many, that have set up Prayer and reading in their Families, who frequent Ordinances,
and upon this account how many Formalists Are to be found among us? Are not many, that have Set up Prayer and reading in their Families, who frequent Ordinances,
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and seem to be eminent in piety, as bad, yea much worse in second-Table-duties, then the prophanest? Who more griping and oppresive? Who more ready to over-reach in Bargaining? To defraud or abridg their Minister of his due? So that (as to the business of equity,
and seem to be eminent in piety, as bad, yea much Worse in second-Table-duties, then the profanest? Who more gripping and oppresive? Who more ready to overreach in Bargaining? To defraud or abridge their Minister of his endue? So that (as to the business of equity,
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and justice of people towards their Minister) we could rather desire to be cast upon a prophane, superstitious, ignorant people, then amongst knowing Formalists:
and Justice of people towards their Minister) we could rather desire to be cast upon a profane, superstitious, ignorant people, then among knowing Formalists:
then these? Can these things consist with sincertty? are they not plain evidences of a rotten heart, a meer Formalist? Surely sincerity hath an equal respect to all God's Commandments, will not knowingly bank any;
then these? Can these things consist with sincertty? Are they not plain evidences of a rotten heart, a mere Formalist? Surely sincerity hath an equal respect to all God's commandments, will not knowingly bank any;
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CHAP. VII. The fourth and last Ʋse of the point, viz. Exhortation: And first to the Prophane, That they will improve their hopes: Prosecuted, 1. by Directions. 2. Encouraging Motives.
CHAP. VII. The fourth and last Ʋse of the point, viz. Exhortation: And First to the Profane, That they will improve their hope's: Prosecuted, 1. by Directions. 2. Encouraging Motives.
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There is yet hopes in Israel concerning this thing; say not then with the Eunuch and stranger, Isa. 56.3. The Lord hath utterly seperated me from his people, Behold I am a dry tree:
There is yet hope's in Israel Concerning this thing; say not then with the Eunuch and stranger, Isaiah 56.3. The Lord hath utterly separated me from his people, Behold I am a dry tree:
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I have read of one, who after a first and second relapse from purposed and promised Reformation, being the third time visited with sickness, sent for his Minister, who minding him of his former promises and failings in performance, aggravating his sin upon him, he told him, that except he did speedily and seriously repent,
I have read of one, who After a First and second relapse from purposed and promised Reformation, being the third time visited with sickness, sent for his Minister, who minding him of his former promises and failings in performance, aggravating his since upon him, he told him, that except he did speedily and seriously Repent,
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A third, wish himself above God, that he might be able to grapple with him; and a fourth lay violent hands upon himself, and become his own Executioner.
A third, wish himself above God, that he might be able to grapple with him; and a fourth lay violent hands upon himself, and become his own Executioner.
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Publicans and Harlots, (saith the Text) go into the Kingdom of God, art thou worse? 'Twas a cheering word to poor blind Bartimeus, Mar. 10.49. Be of good comfort, rise, he calleth thee.
Publicans and Harlots, (Says the Text) go into the Kingdom of God, art thou Worse? 'Twas a cheering word to poor blind Bartimaeus, Mar. 10.49. Be of good Comfort, rise, he calls thee.
Oh that you would now imitate that poor blind man, who V. 50. cast away his Garment, rose and came to Jesus, Acts 13.43. with 47, 48. See how the Gentiles rejoyced and flockt in, when God vouchsafes them an invitation. Poor souls!
O that you would now imitate that poor blind man, who V. 50. cast away his Garment, rose and Come to jesus, Acts 13.43. with 47, 48. See how the Gentiles rejoiced and flocked in, when God vouchsafes them an invitation. Poor Souls!
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an invitation? Is it possible, that I that have spent my choice time, exhausted my best Spirits, &c. upon sin, should yet be in a possibility of Heaven? Is it thy pleasure, dear Saviour, to bestow thy Blood and Merits, thy Grace and Spirit;
an invitation? Is it possible, that I that have spent my choice time, exhausted my best Spirits, etc. upon since, should yet be in a possibility of Heaven? Is it thy pleasure, dear Saviour, to bestow thy Blood and Merits, thy Grace and Spirit;
So the ten Lepers, Luke 17.12. The blind man, Luke 18.35. The wounded man lay in the way betwixt Jerico and Jerusalem, &c. Zacheus got into the Sycamore-tree where Christ was to pass by, Luke 19.4, 5. and he hears that glad tidings, Come down Zacheus, &c. Ezek 16.6. When I passed by thee — I said unto thee, live:
So the ten Lepers, Lycia 17.12. The blind man, Lycia 18.35. The wounded man lay in the Way betwixt Jericho and Jerusalem, etc. Zacchaeus god into the Sycamore-tree where christ was to pass by, Lycia 19.4, 5. and he hears that glad tidings, Come down Zacchaeus, etc. Ezekiel 16.6. When I passed by thee — I said unto thee, live:
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and watchest daily at the posts of her doors, since such are pronounced blessed, Prov. 8.34? Some have been caught in the net before they were aware, (a happy catching!) yea,
and watchest daily At the posts of her doors, since such Are pronounced blessed, Curae 8.34? some have been caught in the net before they were aware, (a happy catching!) yea,
Learn the Publicans posture, Luk. 18.13. Lord be merciful to me a sinner. Take the Apostles counsel to Simon Magus, Act. 8.22. Pray that the thoughts of thy heart may be forgiven thee:
Learn the Publicans posture, Luk. 18.13. Lord be merciful to me a sinner. Take the Apostles counsel to Simon Magus, Act. 8.22. Pray that the thoughts of thy heart may be forgiven thee:
else why doth the Holy Ghost direct to the use of them? Christ hath taught thee importunity, Luke 18. 1-8. Put his Lesson in practice; beg pardon and justification:
Else why does the Holy Ghost Direct to the use of them? christ hath taught thee importunity, Lycia 18. 1-8. Put his lesson in practice; beg pardon and justification:
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see that sweet Scripture, 1 Tim. 1.15, 16. How be it, for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering,
see that sweet Scripture, 1 Tim. 1.15, 16. How be it, for this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering,
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for a pattern to them which should hereafter believe on him to life everlasting. Cast thy self upon him, in confidence of that word, Joh. 6.37. Him that cometh unto me, I will in no wise cast off:
for a pattern to them which should hereafter believe on him to life everlasting. Cast thy self upon him, in confidence of that word, John 6.37. Him that comes unto me, I will in no wise cast off:
A meer peradventure should be enough to an undone Creature, as it was to the four Lepers, 2 King. 7.8. much more when thou hast such invitations and encouragements to allure thee to come in.
A mere Peradventure should be enough to an undone Creature, as it was to the four Lepers, 2 King. 7.8. much more when thou hast such invitations and encouragements to allure thee to come in.
This is the good old way wherein onely thou shalt find rest for thy soul. Jer. 6.16. This doctrine will abide the fire, when all the wood, hay and stubble of novel and unscriptural speculations, will be burnt:
This is the good old Way wherein only thou shalt find rest for thy soul. Jer. 6.16. This Doctrine will abide the fire, when all the wood, hay and stubble of novel and unscriptural speculations, will be burned:
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'Tis Christ's own Doctrine, Luke 13.3, 5. Away then with thy lewd companions, excess, revellings; put away those works of the flesh, Gal. 5.22. else take no comfort in all:
It's Christ's own Doctrine, Lycia 13.3, 5. Away then with thy lewd Sodales, excess, revellings; put away those works of the Flesh, Gal. 5.22. Else take no Comfort in all:
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And what is there in any sin, that hopes of future glory should not make thee willing to part with it? Is the Favour of God? Are the Consolations of the Spirit? The Priviledges of the Saints? Is Heaven,
And what is there in any since, that hope's of future glory should not make thee willing to part with it? Is the Favour of God? are the Consolations of the Spirit? The Privileges of the Saints? Is Heaven,
and Glory, and the eternal fruition of the Beatifical Vision, so contemptible, that they cannot out-bid one base lust? Are the pleasures of sin for a season, better then the eternal recompence of reward? Are devouring flames, everlasting burnings such light matters,
and Glory, and the Eternal fruition of the Beatifical Vision, so contemptible, that they cannot outbid one base lust? are the pleasures of since for a season, better then the Eternal recompense of reward? are devouring flames, everlasting burnings such Light matters,
so easie to be endured, that for the enjoyment of some worldly delight or contentment, perhaps for some sin that hath in it neither profit nor pleasure, (such as swearing is) you should plunge your selves into them irrecoverably? Do you believe those eternal things,
so easy to be endured, that for the enjoyment of Some worldly delight or contentment, perhaps for Some since that hath in it neither profit nor pleasure, (such as swearing is) you should plunge your selves into them irrecoverably? Do you believe those Eternal things,
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and lay aside all Profession of Religion? Why do you not take your fill of carnal pleasures? But if you do believe them, (as I know you will profess you do) why do you not put away your abominations? Why do you not fly from the wrath to come, by bringing forth fruits meet for Repentance? Will you yet say, my case is hopeless, I have sinned away my opportunities? Look once again into the Text, see who the persons are; Publicans, and Harlots: What their priviledg is;
and lay aside all Profession of Religion? Why do you not take your fill of carnal pleasures? But if you do believe them, (as I know you will profess you do) why do you not put away your abominations? Why do you not fly from the wrath to come, by bringing forth fruits meet for Repentance? Will you yet say, my case is hopeless, I have sinned away my opportunities? Look once again into the Text, see who the Persons Are; Publicans, and Harlots: What their privilege is;
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yea, the very scope of the Gospel may convince you. Read Jer. 9.24. Mich. 7.18. Exod. 34.6, 7. Isa. 55.7. Joel 2.12, 13 — Will you believe God upon his word? he hath told you, Ezek. 18.32. that he hath no pleasure in the death of him that dieth:
yea, the very scope of the Gospel may convince you. Read Jer. 9.24. Mich. 7.18. Exod 34.6, 7. Isaiah 55.7. Joel 2.12, 13 — Will you believe God upon his word? he hath told you, Ezekiel 18.32. that he hath no pleasure in the death of him that Dieth:
yea, had he not had unspeakably more delight in the salvation of poor sinners, would he have sent his Son? Would he have published the Gospel? Would he wait,
yea, had he not had unspeakably more delight in the salvation of poor Sinners, would he have sent his Son? Would he have published the Gospel? Would he wait,
yea, meet thee while yet afar off, fall upon thy neck, and kiss thee, who hath been so long waiting that he might be gracious unto thee? And then for the honour of God;
yea, meet thee while yet afar off, fallen upon thy neck, and kiss thee, who hath been so long waiting that he might be gracious unto thee? And then for the honour of God;
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and to the Lamb for ever and ever? And for you to whom I am speaking [ Prophane sinners ] How singularly pleasing will it be to God? How delightful to the Angels, &c. to entertain you into their heavenly society? (to entertain you, I say, not such as now you are,
and to the Lamb for ever and ever? And for you to whom I am speaking [ Profane Sinners ] How singularly pleasing will it be to God? How delightful to the Angels, etc. to entertain you into their heavenly society? (to entertain you, I say, not such as now you Are,
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and read again those three Parables of the Prodigal son, the lost groat, and lost Sheep, Luke 18. They tell you, there is more joy in Heaven over one sinner that repenteth,
and read again those three Parables of the Prodigal son, the lost groat, and lost Sheep, Lycia 18. They tell you, there is more joy in Heaven over one sinner that Repenteth,
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and for the glory of God, he will both get more by you, (for the Physician's skill is commended by the desperateness of the disease he cures) and you wil (at least endeavour) give him more then others:
and for the glory of God, he will both get more by you, (for the Physician's skill is commended by the desperateness of the disease he cures) and you will (At least endeavour) give him more then Others:
So that this may be helpful against any d scouraging fears of being rejected: 'Tis singularly pleasing and honouring to God, that you should come in;
So that this may be helpful against any worser scouraging fears of being rejected: It's singularly pleasing and honouring to God, that you should come in;
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then accomplished in your salvation? Did he take all that pains, undergo such a shameful and ignominious death, the wrath of God, the terrors of Hell, to save poor lost souls? and now all is done,
then accomplished in your salvation? Did he take all that pains, undergo such a shameful and ignominious death, the wrath of God, the terrors of Hell, to save poor lost Souls? and now all is done,
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And can you imagine, that he will rather lose all, then freely bestow what he hath so dearly purchased? True, he is not so prodigal of his blood and merits as to throw them away upon those that neither set their need of them,
And can you imagine, that he will rather loose all, then freely bestow what he hath so dearly purchased? True, he is not so prodigal of his blood and merits as to throw them away upon those that neither Set their need of them,
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and will he not much more do the pleasant part of the work? Will it not be abundant satisfaction to see the fruit of the travel of his soul, in the Conversion and Salvation of yours? O with what contentment and complacency will Christ embrace you? Welcome poor Prodigal, lost, weary, heavy-laden soul;
and will he not much more doe the pleasant part of the work? Will it not be abundant satisfaction to see the fruit of the travel of his soul, in the Conversion and Salvation of yours? O with what contentment and complacency will christ embrace you? Welcome poor Prodigal, lost, weary, heavy-laden soul;
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but such? Nay, such were not onely stones in the building, but Masterbuilders, even Paul (though a Pharisee yet) in his own account, a Persecutor, a Blasphemer, Injurious, 1 Tim. 1.12.
but such? Nay, such were not only stones in the building, but Master builders, even Paul (though a Pharisee yet) in his own account, a Persecutor, a Blasphemer, Injurious, 1 Tim. 1.12.
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All this I have spoken, not in the least to strengthen your hands in wickedness, (Woe to him that shall so turn this grace of God into wantonness) but to remove that scruple which possibly may keep some at a distance from Christ;
All this I have spoken, not in the least to strengthen your hands in wickedness, (Woe to him that shall so turn this grace of God into wantonness) but to remove that scruple which possibly may keep Some At a distance from christ;
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Remember that of Austin, Qui dat poenitenti gratiam, non semper dat peccanti poenitentiam: He that gives pardon to the Penitent, doth not always give Repentance to the Sinner.
remember that of Austin, Qui that poenitenti gratiam, non semper that Sinning poenitentiam: He that gives pardon to the Penitent, does not always give Repentance to the Sinner.
2. ANd now I turn to you the other subjects of my Text, Formal Christians, who are painted Sepulchres, Graves that appear not, Luke 11.44. I have endeavoured to work upon the others hopes, I shall now endeavour to work upon your fears:
2. ANd now I turn to you the other subject's of my Text, Formal Christians, who Are painted Sepulchres, Graves that appear not, Lycia 11.44. I have endeavoured to work upon the Others hope's, I shall now endeavour to work upon your fears:
when you have seen them wallowing in their drunkenness, &c. have you not thought, O I would not be in that mans condition for all the world? yet by what hath been said, you see your state in some respect worse then theirs;
when you have seen them wallowing in their Drunkenness, etc. have you not Thought, Oh I would not be in that men condition for all the world? yet by what hath been said, you see your state in Some respect Worse then theirs;
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What remains then, but that you turn your eyes inward, and take up the same thoughts concerning your selves, which formerly you have had of them? you see what thoughts our Saviour had of such as you are, Luke 18. 9-14. there he tells you that a poor penitent Publican is rather justified (and consequently saved) then proud self-justifying Pharisees:
What remains then, but that you turn your eyes inward, and take up the same thoughts Concerning your selves, which formerly you have had of them? you see what thoughts our Saviour had of such as you Are, Lycia 18. 9-14. there he tells you that a poor penitent Publican is rather justified (and consequently saved) then proud Self-justifying Pharisees:
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forasmuch as he also is the Son of Abraham: and generally, weary, heavy-laden sinners have a loving invitation, Math. 11.28. Come unto me all ye that labour and are heavy laden, backt with a sweet promise, I will give you rest.
forasmuch as he also is the Son of Abraham: and generally, weary, heavy-laden Sinners have a loving invitation, Math. 11.28. Come unto me all you that labour and Are heavy laden, backed with a sweet promise, I will give you rest.
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glory not in your specious formalities and outside cleanliness: That which is highly esteemed amongst men, is abomination in the sight of God. Luke 16.15. Bear not your selves high upon your parts, morality, or external performances, while there are seven abominations in your hearts, Prov. 26.25. Think not that your credit amongst men will bestead you before the all-knowing God.
glory not in your specious formalities and outside cleanliness: That which is highly esteemed among men, is abomination in the sighed of God. Luke 16.15. Bear not your selves high upon your parts, morality, or external performances, while there Are seven abominations in your hearts, Curae 26.25. Think not that your credit among men will besteaded you before the All-knowing God.
Have you suffered so many things in vain, if they be yet in vain? Will it not cut thee to the heart, to be separated from that society in heaven, with which thou hast associated here on earth? That, that which hath helpt others to heaven, should accidentally plunge thee deeper into hell? That thou hast done and suffered more then many a one in glory,
Have you suffered so many things in vain, if they be yet in vain? Will it not Cut thee to the heart, to be separated from that society in heaven, with which thou hast associated Here on earth? That, that which hath helped Others to heaven, should accidentally plunge thee Deeper into hell? That thou hast done and suffered more then many a one in glory,
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How will it repent thee of what thou hast done and suffered in the profession of Rel gion? how wilt thou wish that thou hadst joined with the prophane crew? that thou hadst never had those gifts, made that profession, done those duties, which shall be (not only lost as to any benefit of thy self,
How will it Repent thee of what thou hast done and suffered in the profession of Religious Gion? how wilt thou wish that thou Hadst joined with the profane crew? that thou Hadst never had those Gifts, made that profession, done those duties, which shall be (not only lost as to any benefit of thy self,
Stings in thy torment, and brands to increase the flame, and shall stand uncancelled, as so many dreadful Items in God's Book of remembrance, rendring thy account more heavy? Oh, will it not grieve you,
Stings in thy torment, and brands to increase the flame, and shall stand canceled, as so many dreadful Items in God's Book of remembrance, rendering thy account more heavy? O, will it not grieve you,
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and pray'd, and fasted thy self thither? (pardon the harshness of the expression, I mean by an ill management of those duties) when others are damned for prophaneness, thou for thy (hypocritical) profession? others for their sins, thou for thy (feigned) services? 1 Cor. 15.19.
and prayed, and fasted thy self thither? (pardon the harshness of the expression, I mean by an ill management of those duties) when Others Are damned for profaneness, thou for thy (hypocritical) profession? Others for their Sins, thou for thy (feigned) services? 1 Cor. 15.19.
the reason is, because they deny themselves of worldly contentments, expose themselves to continual crosses and vexations, in expectation of future glory, which,
the reason is, Because they deny themselves of worldly contentment's, expose themselves to continual Crosses and vexations, in expectation of future glory, which,
further, will it not grieve thee to be thrust into Hell with that company which here thou abhorredst? to be turned out with the workers of Iniquity, Psal. 125. last. Nay, to have a hotter Hell then they? All this perhaps may sound harsh in your ears,
further, will it not grieve thee to be thrust into Hell with that company which Here thou abhorredest? to be turned out with the workers of Iniquity, Psalm 125. last. Nay, to have a hotter Hell then they? All this perhaps may found harsh in your ears,
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The greater sin shall have the greater punishment, (that's a known and granted maxime:) Now thy sins are greater then many (I will not say then any) prophane person's:
The greater since shall have the greater punishment, (that's a known and granted maxim:) Now thy Sins Are greater then many (I will not say then any) profane person's:
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Is not contempt of Christ, and setting light by him, setting up your own Righteousness in opposition to his, trampling upon his precious blood, a greater sin then Swearing, Drunkenness, & c? Is it not Rebellion at the height, Rom. 10.3.
Is not contempt of christ, and setting Light by him, setting up your own Righteousness in opposition to his, trampling upon his precious blood, a greater since then Swearing, drunkenness, & c? Is it not Rebellion At the height, Rom. 10.3.
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— have not submitted themselves unto ( i. e. have rebelled against) the Righteousness of God? Hereby you evacuate the sufferings of Christ, expunge the Gospel,
— have not submitted themselves unto (i. e. have rebelled against) the Righteousness of God? Hereby you evacuate the sufferings of christ, expunge the Gospel,
2. Will it not grieve thee to see Publicans and Harlots admitted into Heaven, and thy self cast out? See Matth. 8.11, 12. Many shall come from the East,
2. Will it not grieve thee to see Publicans and Harlots admitted into Heaven, and thy self cast out? See Matthew 8.11, 12. Many shall come from the East,
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and West, and shall sit down, &c — But the Children of the Kingdom (the formal Jews) shall be cast out into utter darkness, There ('tis emphatical) there shall he weeping, and gnashing of teeth.
and West, and shall fit down, etc. — But the Children of the Kingdom (the formal jews) shall be cast out into utter darkness, There (it's emphatical) there shall he weeping, and gnashing of teeth.
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Possibly thou livest amongst a company of prophane Neighbours; and when thou nearest some cursing and swearing, seest others prophaning the Lord's Day;
Possibly thou Livest among a company of profane Neighbours; and when thou nearest Some cursing and swearing, See Others profaning the Lord's Day;
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God, I thank thee, that I am not as other men are, &c. But what if some of these, upon Repentance, step before thee into Glory? What if thou seest hereafter some of these in Abraham's bosom,
God, I thank thee, that I am not as other men Are, etc. But what if Some of these, upon Repentance, step before thee into Glory? What if thou See hereafter Some of these in Abraham's bosom,
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and thy self in a Lake of brimstone? What if these, washt in the blood of the Lamb, cloath'd in the long white Robe, stand amongst the sheep at Christ's right hand,
and thy self in a Lake of brimstone? What if these, washed in the blood of the Lamb, clothed in the long white Robe, stand among the sheep At Christ's right hand,
as God threatens to do, and did provoke the Jews by the conversion of the Gentiles, Deut. 32.21. Rom. 11.11. One day, doubtless, you will be provoked to a sinful and malicious jealousie at th s sight;
as God threatens to do, and did provoke the jews by the conversion of the Gentiles, Deuteronomy 32.21. Rom. 11.11. One day, doubtless, you will be provoked to a sinful and malicious jealousy At that s sighed;
The elder Son grows sullen and envious at his Prodigal brothers entertainment and welcome, Luk. 15.28, 29. 'Tis not this sinful envy that I would excite in you;
The elder Son grows sullen and envious At his Prodigal Brother's entertainment and welcome, Luk. 15.28, 29. It's not this sinful envy that I would excite in you;
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a painted Christian hath but imaginary comforts; the Hypocrite hath but NONLATINALPHABET, Mat. 6.2, 5. a Hypocrites reward, proportionate to his service:
a painted Christian hath but imaginary comforts; the Hypocrite hath but, Mathew 6.2, 5. a Hypocrites reward, proportionate to his service:
The true waters of consolation are drawn out of those wells of salvation, the sense of God's special love shed abroad in the heart, the blood of Christ sprinkled upon the conscience,
The true waters of consolation Are drawn out of those wells of salvation, the sense of God's special love shed abroad in the heart, the blood of christ sprinkled upon the conscience,
and what is the fountain of a Formalists comfort, but his own spotted righteousness, and sorry performances? the web wherewith he covers himself is spun out of his own bowels,
and what is the fountain of a Formalists Comfort, but his own spotted righteousness, and sorry performances? the web wherewith he covers himself is spun out of his own bowels,
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When he is brought to the King of terrors, his confidence shall be rooted out of his tabernale, Job 18.14. His comfort is but a land-flood, violent, but not lasting. 'Tis evident; for,
When he is brought to the King of terrors, his confidence shall be rooted out of his tabernale, Job 18.14. His Comfort is but a landflood, violent, but not lasting. It's evident; for,
2. True Consolation is the consequent of sound Humiliation (to which he is a stranger) Psal. 126.5, 6. They that sow in tears, shall reap in joy, &c. Isa. 66.10. There seems to be something to purpose intimated in that, Prov. 14.10. The heart knows his own bitterness, and the stranger intermedleth not with his joy.
2. True Consolation is the consequent of found Humiliation (to which he is a stranger) Psalm 126.5, 6. They that sow in tears, shall reap in joy, etc. Isaiah 66.10. There seems to be something to purpose intimated in that, Curae 14.10. The heart knows his own bitterness, and the stranger intermeddleth not with his joy.
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3. True comfort is the fruit of a conscience pacified, purified, sanctified: 2 Cor 1.12. This is (NONLATINALPHABET) our exultation, the Testimony of a good Conscience, &c. such is not the Formalist's Conscience;
3. True Comfort is the fruit of a conscience pacified, purified, sanctified: 2 Cor 1.12. This is () our exultation, the Testimony of a good Conscience, etc. such is not the Formalist's Conscience;
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The Formalist doth but personate and represent the Christian, and this will not always continue, Job 27.10. Will the Hypocrite delight himself in the Almighty? will he always call upon God? He will not:
The Formalist does but personate and represent the Christian, and this will not always continue, Job 27.10. Will the Hypocrite delight himself in the Almighty? will he always call upon God? He will not:
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Had some of the Apostates of this age been told, while they made profession of the Truth, that they should become revilers of Ministers, contemners of Ordinances, violent Persecutors of that way they then professed;
Had Some of the Apostates of this age been told, while they made profession of the Truth, that they should become revilers of Ministers, contemners of Ordinances, violent Persecutors of that Way they then professed;
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would they not have been ready to say with Hazael, 2 King. 8.13. Is thy servant a dog, that he should do this great thing? Yet this is the fruit of Formality and Hypocrisie:
would they not have been ready to say with hazael, 2 King. 8.13. Is thy servant a dog, that he should do this great thing? Yet this is the fruit of Formality and Hypocrisy:
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and thrust you as deep into hell, as almost any other, and what comfort will it be, that thou hast left a good name behind thee, that thou didst live and die under the repute of a sincere Christian? the mistaken commendations of surviving Christians, will be but a poor allay to the scorching flames of hell:
and thrust you as deep into hell, as almost any other, and what Comfort will it be, that thou hast left a good name behind thee, that thou didst live and die under the repute of a sincere Christian? the mistaken commendations of surviving Christians, will be but a poor allay to the scorching flames of hell:
though as the Historian tells us, Non defuerunt qui Neronent vernis aestivisque coloribus ornarent: There wanted not some to strow his cursed grave with the flowers of the spring:
though as the Historian tells us, Non defuerunt qui Neronent Vernis aestivisque coloribus ornarent: There wanted not Some to strow his cursed grave with the flowers of the spring:
'Tis storied of one preaching at the funeral of a supposed religious man, and giving him large commendations, a voice was heard, saying, Mortuus sum, judicatus sum, condemnatus sum:
It's storied of one preaching At the funeral of a supposed religious man, and giving him large commendations, a voice was herd, saying, Mortuus sum, judicatus sum, condemnatus sum:
1. Then, that thou mayest have a convincing sight of this sin, and that thy heart may be forced to acknowledg it, (besides the Notes and Characters before laid down) make use of these two Directions.
1. Then, that thou Mayest have a convincing sighed of this since, and that thy heart may be forced to acknowledge it, (beside the Notes and Characters before laid down) make use of these two Directions.
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As they at their first coming thither, arrogated the Name of NONLATINALPHABET, Wise men; then NONLATINALPHABET, Lovers of wisdom: Afterwards NONLATINALPHABET, Speakers of wisdom. At last NONLATINALPHABET, Ideots. So it is with Christians.
As they At their First coming thither, arrogated the Name of, Wise men; then, Lovers of Wisdom: Afterwards, Speakers of Wisdom. At last, Idiots. So it is with Christians.
he abhors the very thoughts of it, and grows more impatient of its yoke. 3. That he grows in depth of Judgment, when he declines in height of Affection:
he abhors the very thoughts of it, and grows more impatient of its yoke. 3. That he grows in depth of Judgement, when he declines in height of Affection:
sin grows less burdensome, or more delightful to him; as he hath less strength, so he hath less heart then formerly to resist sin, or perform duty.
since grows less burdensome, or more delightful to him; as he hath less strength, so he hath less heart then formerly to resist since, or perform duty.
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Now Formality turns all these into a naked, empty Profession, a vain Theatrical shew; (as the Poetical Fiction of the Eccho, metamorphosd from a real Virgin, to a meer Sound) as the Papists have turn'd the true Fast, into a m•ck-fast;
Now Formality turns all these into a naked, empty Profession, a vain Theatrical show; (as the Poetical Fiction of the Echo, metamorphosed from a real Virgae, to a mere Found) as the Papists have turned the true Fast, into a m•ck-fast;
how soon would Religion vanish into nothing, if there were not a few serious spirits to uphold it in the power of it? This eats out the kernel, the heart, the life of Religion.
how soon would Religion vanish into nothing, if there were not a few serious spirits to uphold it in the power of it? This eats out the kernel, the heart, the life of Religion.
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Having a form of godliness — Here (said he) you have, 1. The Body of Religion, viz. Form. 2. The Soul of Religion, viz. Power. 3. The death of Religion,
Having a from of godliness — Here (said he) you have, 1. The Body of Religion, viz. Form 2. The Soul of Religion, viz. Power. 3. The death of Religion,
but it is as they in Jer. 42.5, 6, 9. who when they received a Message contrary to their designs, tell the Prophet to his face, that he lies; or as Isa. 58.2. who were but as a people that did righteousness, and forsook not the Ordinances of their God — Or as they are described in Ezek. 33.31, 32. The Prophet's Preaching was to them as a very lovely song of one that hath a pleasant voice — They heard his words, but did them not:
but it is as they in Jer. 42.5, 6, 9. who when they received a Message contrary to their designs, tell the Prophet to his face, that he lies; or as Isaiah 58.2. who were but as a people that did righteousness, and forsook not the Ordinances of their God — Or as they Are described in Ezekiel 33.31, 32. The Prophet's Preaching was to them as a very lovely song of one that hath a pleasant voice — They herd his words, but did them not:
yet to take no care of performing it? As to your prayers, I may invert that of the Apostle, 1 Cor. 14. 14. Your understanding prayeth, but the spirit is unfruitful.
yet to take no care of performing it? As to your Prayers, I may invert that of the Apostle, 1 Cor. 14. 14. Your understanding Prayeth, but the Spirit is unfruitful.
3. By this sin you put a cheat and fallacy upon your own souls; you mock God, but deceive your selves. Gal. 6.3. If a man think himself to be something when he is nothing, [ NONLATINALPHABET ] he deceives himself, seduces his own soul. Jam. 1.22. Bare hearers do NONLATINALPHABET, play the sophisters, put tricks and fallacies upon themselves.
3. By this since you put a cheat and fallacy upon your own Souls; you mock God, but deceive your selves. Gal. 6.3. If a man think himself to be something when he is nothing, [ ] he deceives himself, seduces his own soul. Jam. 1.22. Bore hearers do, play the sophisters, put tricks and fallacies upon themselves.
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So v. 26. He that bridleth not his tongue, (and such ordinarily is the Formalist, bitter, railing, censorious) but deceiving his own heart, his Religion is vain:
So v. 26. He that bridleth not his tongue, (and such ordinarily is the Formalist, bitter, railing, censorious) but deceiving his own heart, his Religion is vain:
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Will not God both find me out in these crooked wayes, and turn me out with the workers of iniquity? He that perverteth his wayes, shall be known, Prov. 10.9. The self-flatterers iniquity shall be found hateful, Psal. 36.21.
Will not God both find me out in these crooked ways, and turn me out with the workers of iniquity? He that perverteth his ways, shall be known, Curae 10.9. The self-flatterers iniquity shall be found hateful, Psalm 36.21.
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and his eye-lids try the children of men? Doth he not set our secret sins in the light of his countenance? Is there not a wo to them that dig deep to hide their sins (as well as their counsels) from the Lord? Thus labour to make thy heart sensible of this sin.
and his eyelids try the children of men? Does he not Set our secret Sins in the Light of his countenance? Is there not a woe to them that dig deep to hide their Sins (as well as their Counsels) from the Lord? Thus labour to make thy heart sensible of this since.
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But a dead and heartless profession (especially if of any eminency in the Church) puts a stop to others who are apt to come up to their measure, and there to rest.
But a dead and heartless profession (especially if of any eminency in the Church) puts a stop to Others who Are apt to come up to their measure, and there to rest.
But as none is (I think) more deceitful, so scarce any more hardning. One or two duties customarily and formally done, will be found mightily deadning and indisposing the heart to other duties afterward:
But as none is (I think) more deceitful, so scarce any more hardening. One or two duties customarily and formally done, will be found mightily deadening and indisposing the heart to other duties afterwards:
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By Formality in prayer, you may in time pray away both your Graces and Gifts; so you may by customary hearing, hear your selves quite deaf to all Gods counsels.
By Formality in prayer, you may in time pray away both your Graces and Gifts; so you may by customary hearing, hear your selves quite deaf to all God's Counsels.
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Habits of laziness are hardly shaken off, as we see in common Beggars; indulging a lazy temper, (which is the Formalists sin) must needs encrease it.
Habits of laziness Are hardly shaken off, as we see in Common Beggars; indulging a lazy temper, (which is the Formalists since) must needs increase it.
'Tis the Formalists frame, that of the sluggard, Prov. 6.10. and 26.14. Yet a little sleep, &c. — And what is said of him, may well be applied hither, So shall thy poverty come as an armed man — By this lazy, formal temper, spiritual poverty invades and seizes upon the soul.
It's the Formalists frame, that of the sluggard, Curae 6.10. and 26.14. Yet a little sleep, etc. — And what is said of him, may well be applied hither, So shall thy poverty come as an armed man — By this lazy, formal temper, spiritual poverty invades and seizes upon the soul.
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Let but a Formalist observe his own heart, and he shall find, That when he hath done something more then ordinary in a way of duty, he is apt to draw encouragements thence of being more loose afterward. Set this home:
Let but a Formalist observe his own heart, and he shall find, That when he hath done something more then ordinary in a Way of duty, he is apt to draw encouragements thence of being more lose afterwards. Set this home:
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7. It's a sin that brings both the surest and soarest destruction. To such is that cutting word of our Saviour directed, Matth. 23.33. Ye Serpents, ye generation of Vipers;
7. It's a since that brings both the Surest and soarest destruction. To such is that cutting word of our Saviour directed, Matthew 23.33. You Serpents, you generation of Vipers;
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it were easie to add many more, but any one of these laid close to the Conscience, will through the blessing of God, make the Soul groan under the weight of this sin.
it were easy to add many more, but any one of these laid close to the Conscience, will through the blessing of God, make the Soul groan under the weight of this since.
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When it is thus (or rather, that it may be thus) with thee, make thy addresses to God in way of humble confession, and fervent petition. But to hint something briefly:
When it is thus (or rather, that it may be thus) with thee, make thy Addresses to God in Way of humble Confessi, and fervent petition. But to hint something briefly:
and aggravated Confessions of this sin. Thou that hast been hitherto a proud Pharisee, now become an humble Publican. Learn Davids posture, Psal. 51.3. This is a singular way to get thy own heart affected;
and aggravated Confessions of this since. Thou that hast been hitherto a proud Pharisee, now become an humble Publican. Learn Davids posture, Psalm 51.3. This is a singular Way to get thy own heart affected;
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and set it upon thy Conscience; 'tis the Spirit of God that must to purpose convince of sin, John 16.8. the sins which look but as Moats, will appear Beams in that Light which the Spirit of God darts into the Soul. Beg Contrition also, that acceptable Sacrifice of a broken heart, must be of Gods own preparing, the sorrow which is NONLATINALPHABET:
and Set it upon thy Conscience; it's the Spirit of God that must to purpose convince of since, John 16.8. the Sins which look but as Moats, will appear Beams in that Light which the Spirit of God darts into the Soul. Beg Contrition also, that acceptable Sacrifice of a broken heart, must be of God's own preparing, the sorrow which is:
according to God, 2 Cor. 7.10 — must be from God, Zech. 12.10. Beg pardon with the Psalmist, Ps. 51.1. Fitly may you use his Petition and Argument, Psal. 25.11. Pardon my sin — for it is great;
according to God, 2 Cor. 7.10 — must be from God, Zechariah 12.10. Beg pardon with the Psalmist, Ps. 51.1. Fitly may you use his Petition and Argument, Psalm 25.11. Pardon my since — for it is great;
Labour to get those things which are the very Life and Essence of a Christian; those things which are constituent of, and difference a Christian from all others.
Labour to get those things which Are the very Life and Essence of a Christian; those things which Are constituent of, and difference a Christian from all Others.
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this is the ordinary Foundation of all that saving-work which the Spirit of God doth upon the Soul, John 16.8. This is the ordinary forerunner of true solid Comfort:
this is the ordinary Foundation of all that saving-work which the Spirit of God does upon the Soul, John 16.8. This is the ordinary forerunner of true solid Comfort:
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Conviction and Contrition are the inlets and preparatives to Consolation. Here begun the work upon those three thousand Converts, Acts 2.37. upon Paul, Rom. 7.9.
Conviction and Contrition Are the inlets and preparatives to Consolation. Here begun the work upon those three thousand Converts, Acts 2.37. upon Paul, Rom. 7.9.
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and here sit down and weep, as the Jews by the Rivers of Babylon: Never think your conviction and humiliation right, till you arrive at this, viz. A clear sight,
and Here fit down and weep, as the jews by the rivers of Babylon: Never think your conviction and humiliation right, till you arrive At this, viz. A clear sighed,
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The first Lesson in Christ's School, is Self-denial, Matt. 16.24. We must learn that counsel, Luke 17.10. to acknowledg our selves unprofitable servants;
The First lesson in Christ's School, is Self-denial, Matt. 16.24. We must Learn that counsel, Lycia 17.10. to acknowledge our selves unprofitable Servants;
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True Grace, and Christian Religion, is, [ perpetua naturae violentia ] a doing violence to our selves, thwarting our passions, depluming our selves of all those.
True Grace, and Christian Religion, is, [ perpetua naturae Violence ] a doing violence to our selves, thwarting our passion, depluming our selves of all those.
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And what should hinder from this self-denial? What is thy righteousness more (nay, is it not in many respects less) then that of the Scribes and Pharisees? Read Luke 18.10, 11 — and compare;
And what should hinder from this self-denial? What is thy righteousness more (nay, is it not in many respects less) then that of the Scribes and Pharisees? Read Lycia 18.10, 11 — and compare;
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and if thou wilt not be able then to stand, why shouldst thou now glory in them? Oh! surely God can see beams in those duties, where thou canst not discern moats;
and if thou wilt not be able then to stand, why Shouldst thou now glory in them? Oh! surely God can see beams in those duties, where thou Canst not discern moats;
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This was Paul 's great desire, To be found in Christ — Get therefore that precious Grace of Faith, which is the hand wherewith thou must accept Christ;
This was Paul is great desire, To be found in christ — Get Therefore that precious Grace of Faith, which is the hand wherewith thou must accept christ;
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There will be no standing before the Judg, except himself be thy Advocate; and this he will not be, but upon thy cordial acceptance of him now. On make out for Christ;
There will be no standing before the Judge, except himself be thy Advocate; and this he will not be, but upon thy cordial acceptance of him now. On make out for christ;
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Neither think that a blind, bold, adventurous rushing upon Christ, a meer adherence to him, or a confident perswasion of his good-will towards you in particular, is the all,
Neither think that a blind, bold, adventurous rushing upon christ, a mere adherence to him, or a confident persuasion of his goodwill towards you in particular, is the all,
or main of this Faith and Acceptance I am pressing; (this mistake will, I fear, be the ruine of Thousands,) There must be an absolute resignment of thy self to Christ,
or main of this Faith and Acceptance I am pressing; (this mistake will, I Fear, be the ruin of Thousands,) There must be an absolute resignment of thy self to christ,
To accept Christ as your Saviour & Soul-Physician, necessarily includes your giving up your selves to follow his Prescriptions, else you but dissemble with him.
To accept christ as your Saviour & Soul-Physician, necessarily includes your giving up your selves to follow his Prescriptions, Else you but dissemble with him.
and accept Christ as tendred in the Gospel. 4. See that thou have a thorow change of heart, Eph 4.23. Be renewed in the Spirit of your mind. 1 Thes. 5.23. Sanctified throughout, 'Tis not building on the old Foundation, repairing and decking up the old man, will serve turn? 'Tis not putting a new piece upon the old Garment;
and accept christ as tendered in the Gospel. 4. See that thou have a thorough change of heart, Ephesians 4.23. Be renewed in the Spirit of your mind. 1 Thebes 5.23. Sanctified throughout, It's not building on the old Foundation, repairing and decking up the old man, will serve turn? It's not putting a new piece upon the old Garment;
There must be a putting off the old man, and putting on the new man, Eph. 4.22, 24. Col. 3.9, 10. a forgetting and forsaking thy own People and Fathers house;
There must be a putting off the old man, and putting on the new man, Ephesians 4.22, 24. Col. 3.9, 10. a forgetting and forsaking thy own People and Father's house;
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Whatever corruption we derived from the Womb, or contracted by Education, &c. Well, see that not only the branches of corruption be lopt off, but the root digg'd up;
Whatever corruption we derived from the Womb, or contracted by Education, etc. Well, see that not only the branches of corruption be lopped off, but the root dug up;
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thy formal petitions, into earnest groans and breathings of soul, &c. and withall, see that thy end in all be right, viz. Gods glory, and thy souls advantage.
thy formal petitions, into earnest groans and breathings of soul, etc. and withal, see that thy end in all be right, viz. God's glory, and thy Souls advantage.
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As a singular help to rowse thee out of Formality, represent to thy thoughts & meditations, the nature of God, especially in those awakening Attributes, his Spirituality, his Omniscience, Omnipresence, &c. together with the dreadfulness of the day of judgment.
As a singular help to rouse thee out of Formality, represent to thy thoughts & meditations, the nature of God, especially in those awakening Attributes, his Spirituality, his Omniscience, Omnipresence, etc. together with the dreadfulness of the day of judgement.
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Formality is the souls sluggishness, and therefore it needs those helps that are most awakning. And oh how would the lively representation of these things, startle you out of this drowsie temper! Is not God a Spirit? and Spirits are active;
Formality is the Souls sluggishness, and Therefore it needs those helps that Are most awakening. And o how would the lively representation of these things, startle you out of this drowsy temper! Is not God a Spirit? and Spirits Are active;
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and how ill do they that are themselves active & vigorous, brook the lazines of others? Again, Is not Gods eye upon me? Is he not present in a special manner to those that are in his service? and must not such a cold and careless temper be highly displeasing to him? Again, How shall I be able to stand before the Tribunal? Will not my Formality be then discovered? will not the careless performance,
and how ill do they that Are themselves active & vigorous, brook the laziness of Others? Again, Is not God's eye upon me? Is he not present in a special manner to those that Are in his service? and must not such a cold and careless temper be highly displeasing to him? Again, How shall I be able to stand before the Tribunal? Will not my Formality be then discovered? will not the careless performance,
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as well as total neglect of duty, be enquir'd into, and severely punished at that day? Such workings as these will be upon the heart that lies under the lively sense of those things;
as well as total neglect of duty, be inquired into, and severely punished At that day? Such workings as these will be upon the heart that lies under the lively sense of those things;
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Earnestly beg the continuance of lively & quickning Ordinances, and beg life and quickning into those Ordinances. 1. Beg lively and quickning Ordinances. They are the means which God hath appointed to beget and keep life in the soul;
Earnestly beg the Continuance of lively & quickening Ordinances, and beg life and quickening into those Ordinances. 1. Beg lively and quickening Ordinances. They Are the means which God hath appointed to beget and keep life in the soul;
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the word is, The immortal seed whereby souls are begotten to God, 1 Pet. 1.23. But if this and other Ordinances lose their liveliness, by a dead, heartess, formal management;
the word is, The immortal seed whereby Souls Are begotten to God, 1 Pet. 1.23. But if this and other Ordinances loose their liveliness, by a dead, heartess, formal management;
How can those Ordinances make hearty Christians, which have no heart in them? Ordinances that are not good, and statutes whereby a soul cannot live, are amongst the saddest of judgments:
How can those Ordinances make hearty Christians, which have no heart in them? Ordinances that Are not good, and statutes whereby a soul cannot live, Are among the Saddest of Judgments:
and the glorified Saints, ( Rev. 4.8 •5. 8, 9, 13.) Rest not day and night, saying, holy, holy, holy, Lord God Almighty — Dost thou hope to be of that blessed society,
and the glorified Saints, (Rev. 4.8 •5. 8, 9, 13.) Rest not day and night, saying, holy, holy, holy, Lord God Almighty — Dost thou hope to be of that blessed society,
as we hope one day to be and act? It ill be seems him who hopes one day to j in in consort with that heavenly quire, to be so unskilful and heartless in the service of God, Phil. 3.11. It was Pauls endeavour and ambition, it by any means, to attain to the resurrection of the dead, i.e. to that measure and perfection which he hoped then to arrive at.
as we hope one day to be and act? It ill be seems him who hope's one day to j in in consort with that heavenly choir, to be so unskilful and heartless in the service of God, Philip 3.11. It was Paul's endeavour and ambition, it by any means, to attain to the resurrection of the dead, i.e. to that measure and perfection which he hoped then to arrive At.
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Thus I have proposed some Remedies, which (if the Lord bless unto you) may be effectual, both to bring on those who are meer Formalists, to become sincere Christians,
Thus I have proposed Some Remedies, which (if the Lord bless unto you) may be effectual, both to bring on those who Are mere Formalists, to become sincere Christians,
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