Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of mans timely remembring of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good.
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THe summe of my last meditations upon the former verses was, That notwithstanding our Saviours predictions or threatnings of all those plagues shortly to befall Hierusalem, there was even at this time a possibilitie left for this people to have continued a flourishing nation, a possibilitie left for their repentance:
THe sum of my last meditations upon the former Verses was, That notwithstanding our Saviors predictions or threatenings of all those plagues shortly to befall Jerusalem, there was even At this time a possibility left for this people to have continued a flourishing Nation, a possibility left for their Repentance:
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first made with Moses, afterwards renewed with David and Salomon, and ratified by Jeremie and Ezechiel. The tenour of the covenant (as you then heard) was a covenant not of death onely,
First made with Moses, afterwards renewed with David and Solomon, and ratified by Jeremiah and Ezechiel. The tenor of the Covenant (as you then herd) was a Covenant not of death only,
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The later part of the same, viz. That this peoples repentance and prosperity was the end intended by God, was proved from that declaration of his desire of their everlasting prosperity;
The later part of the same, viz. That this peoples Repentance and Prosperity was the end intended by God, was proved from that declaration of his desire of their everlasting Prosperity;
Oh that there were such an heart in this people to feare me, and to keepe my commandements alway, that it might goe well with them and their posterity for ever.
O that there were such an heart in this people to Fear me, and to keep my Commandments always, that it might go well with them and their posterity for ever.
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But the abundance, the strength, with the unrelenting constancie and tendernesse of his love, is in no place more fully manifested than in these words of my text.
But the abundance, the strength, with the unrelenting constancy and tenderness of his love, is in no place more Fully manifested than in these words of my text.
The abundant fervencie wee may note in the very first words, in that his mouth which never spake idle or superfluous words, doth here ingeminate the appellation, Oh Hierusalem, Hierusalem. This hee spake out of the abundance of his love:
The abundant fervency we may note in the very First words, in that his Mouth which never spoke idle or superfluous words, does Here ingeminate the appellation, O Jerusalem, Jerusalem. This he spoke out of the abundance of his love:
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upon her children, who with the dogge returned unto their vomit, or with the sow unto their wallowing in the mire, or puddle of their Mothers dust, whose sacrifices were mingled with righteous bloud;
upon her children, who with the dog returned unto their vomit, or with the sow unto their wallowing in the mire, or puddle of their Mother's dust, whose Sacrifices were mingled with righteous blood;
upon Hierusalem and her Children, after he had cleansed her infected habitations with fire, and carried her Inhabitants beyond Babylon into the North-land, as it had beene into a more fresh and purer aire;
upon Jerusalem and her Children, After he had cleansed her infected habitations with fire, and carried her Inhabitants beyond Babylon into the Northland, as it had been into a more fresh and Purer air;
not onely before the Babylonish Captivitie, but after their returne thence, and replanatation in their owne land, God would have gathered them even as the Hen doth her chickens under her wings, &c. In which words, besides the Tendernesse of Gods love towards these Cast-awayes, is set out unto us the safety of his protection, so they would have beene gathered. For as there is no creature more kinde and tender than the hen unto her young ones:
not only before the Babylonish Captivity, but After their return thence, and replanatation in their own land, God would have gathered them even as the Hen does her chickens under her wings, etc. In which words, beside the Tenderness of God's love towards these Castaways, is Set out unto us the safety of his protection, so they would have been gathered. For as there is no creature more kind and tender than the hen unto her young ones:
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so is there none that doth more carefully shroud and shelter them from the storme, none that doth more closely hide them from the eye of the Destroyer. Yet so would God have hidden Hierusalem under the shadow of his wings, from all those stormes which afterwards over-whelmed her,
so is there none that does more carefully shroud and shelter them from the storm, none that does more closely hide them from the eye of the Destroyer. Yet so would God have hidden Jerusalem under the shadow of his wings, from all those storms which afterwards overwhelmed her,
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if so Hierusalem with her children after so many hundred yeeres experience of his fatherly love & tender care, had not remained more foolish than the new hatched brood of reasonlesse creatures;
if so Jerusalem with her children After so many hundred Years experience of his fatherly love & tender care, had not remained more foolish than the new hatched brood of reasonless creatures;
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Here were large matter for Rhetoricall digressions or mellifluous Encomions of divine love; points wherein many learned Divines have in later times beene very copious:
Here were large matter for Rhetorical digressions or mellifluous Encomions of divine love; points wherein many learned Divines have in later times been very copious:
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And I am perswaded many Preachers might, in this argument, often prove more Theologicall, so they could be content to be lesse Rhetoricall. Yet let not these premises prejudice the truth of the conclusion.
And I am persuaded many Preachers might, in this argument, often prove more Theological, so they could be content to be less Rhetorical. Yet let not these premises prejudice the truth of the conclusion.
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My purpose is not to dissent from any of the Reformed Churches, but only in those particulars, wherein they evidently dissent from themselves, and from generall principles of truth acknowledged by all that beleeve God or his word.
My purpose is not to dissent from any of the Reformed Churches, but only in those particulars, wherein they evidently dissent from themselves, and from general principles of truth acknowledged by all that believe God or his word.
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Were I to speake in some Audience of this point, it would be needfull to dip my pen in Nectar, or sweeten my voyce with Ambrosia, to allay the harshnesse of this position, That God should so earnestly desire the conversion of such as perish.
Were I to speak in Some Audience of this point, it would be needful to dip my pen in Nectar, or sweeten my voice with Ambrosia, to allay the harshness of this position, That God should so earnestly desire the conversion of such as perish.
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Howbeit, the surest ground of that charitie which God requires should be in every one of us towards all (our greatest enemies not excepted) is firme beleefe of this his unspeakable love towards all,
Howbeit, the Surest ground of that charity which God requires should be in every one of us towards all (our greatest enemies not excepted) is firm belief of this his unspeakable love towards all,
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This duty notwithstanding, which was so odious unto those great and rich men, for whose good it was performed, Saint Paul tels us was good and acceptable in the sight of God our Saviour:
This duty notwithstanding, which was so odious unto those great and rich men, for whose good it was performed, Saint Paul tells us was good and acceptable in the sighed of God our Saviour:
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why acceptable in his sight? Because he would have all men (and therefore even the sworne enemies of his Gospell) to be saved, and come to the knowledge of the truth which they oppugned.
why acceptable in his sighed? Because he would have all men (and Therefore even the sworn enemies of his Gospel) to be saved, and come to the knowledge of the truth which they oppugned.
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Or if the expresse authority of the Apostle suffice not, his reasons drawne from the principles of Nature will perswade such as have not quenched the light of Nature, by setting not the corruptions onely,
Or if the express Authority of the Apostle suffice not, his Reasons drawn from the principles of Nature will persuade such as have not quenched the Light of Nature, by setting not the corruptions only,
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Had there beene moe, every one might have been conceived as partiall for his owne Creature. But in as much as all of us have but one Father, his love to every one must needs be greater than any earthly parents love unto their Children, in as much as we are more truly his,
Had there been more, every one might have been conceived as partial for his own Creature. But in as much as all of us have but one Father, his love to every one must needs be greater than any earthly Parents love unto their Children, in as much as we Are more truly his,
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so that wee might conceive of him, as of an unpartiall Sollicitour or Mediatour betwixt God and us, hee tooke not our Nature instampt with any individuall properties, characters,
so that we might conceive of him, as of an unpartial Solicitor or Mediator betwixt God and us, he took not our Nature instampt with any Individu properties, characters,
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so Christ, because hee hath not these carnall references, which others have, but was without father, without brother, without sister on earth, might be unpartiall towards all,
so christ, Because he hath not these carnal references, which Others have, but was without father, without brother, without sister on earth, might be unpartial towards all,
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and account every one that doth the will of his father which is in Heaven, as Sister, Mother and Brother. Thus saith the Lord to the Eunuchs that keepe my Sabbaths,
and account every one that does the will of his father which is in Heaven, as Sister, Mother and Brother. Thus Says the Lord to the Eunuchs that keep my Sabbaths,
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The very ground of the Apostles reason thus bared will of it owne accord reverberate that Distinction which hath beene laid against his meaning, by some, otherwise most worthie Defendants of the Truth.
The very ground of the Apostles reason thus bared will of it own accord reverberate that Distinction which hath been laid against his meaning, by Some, otherwise most worthy Defendants of the Truth.
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The distinction is, that, when the Apostle saith, God will have all men to be saved, he means Genera singulorum, not Singula generum, some few of all sorts, not al of every sort:
The distinction is, that, when the Apostle Says, God will have all men to be saved, he means Genera singulorum, not Singula generum, Some few of all sorts, not all of every sort:
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It shall be sufficient by the way to note the impertinencie of the application, supposing the instances brought, were in themselves justifiable by the illustrations they bring:
It shall be sufficient by the Way to note the impertinency of the application, supposing the instances brought, were in themselves justifiable by the illustrations they bring:
when as the current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words uttered by him that cannot lie,
when as the current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words uttered by him that cannot lie,
for why will yee die, Oh house of Israel? If God minde the safety of such as perish, yea even or most desperate and stubborne sinners: no question but he wils all should be saved and come to the knowledge of his truth.
for why will ye die, O house of Israel? If God mind the safety of such as perish, yea even or most desperate and stubborn Sinners: no question but he wills all should be saved and come to the knowledge of his truth.
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Howbeit some learned among the Schoolmen, and other most religious Writers of later times, have sought out another for intercepting all succour this or the like places might afford to the maintenance of that truth which they oppugne and wee defend.
Howbeit Some learned among the Schoolmen, and other most religious Writers of later times, have sought out Another for intercepting all succour this or the like places might afford to the maintenance of that truth which they oppugn and we defend.
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That God doth not will the death of a sinner Voluntate signi they grant: but that hee wils it Voluntate beneplaciti, they take as granted. That is in other termes:
That God does not will the death of a sinner Voluntate Sign they grant: but that he wills it Voluntate beneplaciti, they take as granted. That is in other terms:
God doth not will the death of him that dies, by his revealed will; but by his secret will. Not to urge them to a better declaration than hitherto they have made, in what sense God being but one, may be said to have two Wils: That hee wils many things which wee know not, that hee hath divers secret purposes, wee grant and beleeve as most true indefinitely taken.
God does not will the death of him that die, by his revealed will; but by his secret will. Not to urge them to a better declaration than hitherto they have made, in what sense God being but one, may be said to have two Wills: That he wills many things which we know not, that he hath diverse secret Purposes, we grant and believe as most true indefinitely taken.
yet wee most absolutely beleeve, that he never wils any thing secretly, which shall bee contrary or contradictory to that whereon his revealed will is set;
yet we most absolutely believe, that he never wills any thing secretly, which shall be contrary or contradictory to that whereon his revealed will is Set;
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For what ground of hope have the very Elect besides Gods will revealed, or at the best confirmed by an oath? Now if wee might admit it but as probable, That God voluntate beneplaciti, or by his secret will may purpose some thing contrarie to what hee promises by his revealed will:
For what ground of hope have the very Elect beside God's will revealed, or At the best confirmed by an oath? Now if we might admit it but as probable, That God voluntate beneplaciti, or by his secret will may purpose Some thing contrary to what he promises by his revealed will:
who is hee that could have (I say not any certainty, but) any morall probabilitie of his salvation? seeing God assures us of salvation onely by his word revealed, not by his secret will or purpose; which for ought we doe or can possibly know, may utterly disanull what his revealed will seemes to ratifie.
who is he that could have (I say not any certainty, but) any moral probability of his salvation? seeing God assures us of salvation only by his word revealed, not by his secret will or purpose; which for ought we do or can possibly know, may utterly disannul what his revealed will seems to ratify.
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Lastly, it is an infallible Rule, or Maxime in divinitie, That we may not attribute any thing to the most pure and perfect Essence of the Deitie which includes an imperfection in it:
Lastly, it is an infallible Rule, or Maxim in divinity, That we may not attribute any thing to the most pure and perfect Essence of the Deity which includes an imperfection in it:
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But to sweare one thing, and to reserve a secret meaning contrary to the plaine and literall meaning professed, is the very Idea of untruth, the essence of impious perjury, which we so much condemne in some of our adversaries, who (if this distinction might generally passe for current amongst us) might justly say, that wee are as maliciously partiall against the Jesuites, as the Jewes were against Christ Jesus; that wee are ready to blaspheme God, rather than spare to revile them:
But to swear one thing, and to reserve a secret meaning contrary to the plain and literal meaning professed, is the very Idea of untruth, the essence of impious perjury, which we so much condemn in Some of our Adversaries, who (if this distinction might generally pass for current among us) might justly say, that we Are as maliciously partial against the Jesuits, as the Jews were against christ jesus; that we Are ready to Blaspheme God, rather than spare to revile them:
seeing wee attribute that to the divine Majestie which wee condemne in them as most impious and contrary to his sacred will, who will not dispense with Aequivocation or Mentall reservation, be the cause wherein they bee used never so good.
seeing we attribute that to the divine Majesty which we condemn in them as most impious and contrary to his sacred will, who will not dispense with Equivocation or Mental reservation, be the cause wherein they be used never so good.
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Because to sweare one thing openly, and secretly to reserve a contradictory meaning, is contrary to the very nature and essence of the very first truth;
Because to swear one thing openly, and secretly to reserve a contradictory meaning, is contrary to the very nature and essence of the very First truth;
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Wherefore, as this distinction was lately hatched, so it might be wished, that it might be quickly extinguished and buried with their bones that have revived it.
Wherefore, as this distinction was lately hatched, so it might be wished, that it might be quickly extinguished and buried with their bones that have revived it.
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so doth it plainly refute another glosse put upon my text by some worthy and famous writers, How oft would I have gathered you &c. These words, say they, were uttered by our Saviour manifesting his desire as man.
so does it plainly refute Another gloss put upon my text by Some worthy and famous writers, How oft would I have gathered you etc. These words, say they, were uttered by our Saviour manifesting his desire as man.
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for better interpretation of his Fathers will, than any man can give of his meaning in this passage, uttered by himselfe in words as plaine as they can devise.
for better Interpretation of his Father's will, than any man can give of his meaning in this passage, uttered by himself in words as plain as they can devise.
but, How often would I have gathered you? this gathering wee cannot referre only to the three yeares of his ministery; but to the whole time of Hierusalems running away from the Prophets call, from the first time that David first tooke possession of it,
but, How often would I have gathered you? this gathering we cannot refer only to the three Years of his Ministry; but to the Whole time of Hierusalems running away from the prophets call, from the First time that David First took possession of it,
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For repeating part of this story, hee saith expresly, Therefore also said the Wisdome of God, I will send them Prophets &c. And Christ is said the Wisedome of God, not as Man, but as God: and consequently hee spake those words not as man only, but as God.
For repeating part of this story, he Says expressly, Therefore also said the Wisdom of God, I will send them prophets etc. And christ is said the Wisdom of God, not as Man, but as God: and consequently he spoke those words not as man only, but as God.
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The same compassion and burning love, the same thirst and longing after Hierusalems safety, which wee see here manifested by a manner incomprehensible to flesh and blood, in these words of our Saviour in my text,
The same compassion and burning love, the same thirst and longing After Hierusalems safety, which we see Here manifested by a manner incomprehensible to Flesh and blood, in these words of our Saviour in my text,
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To qualifie the incomprehensible glory of the Deity, the Wisedome of God was made flesh, that wee might safely behold the true module or proportion of divine goodnesse in our Nature:
To qualify the incomprehensible glory of the Deity, the Wisdom of God was made Flesh, that we might safely behold the true module or proportion of divine Goodness in our Nature:
as the eye which cannot looke upon the Sunne in his strength, or as it shineth in the firmament, may without offence behold it in the water, being an Element homogeneall to its owne substance.
as the eye which cannot look upon the Sun in his strength, or as it shines in the firmament, may without offence behold it in the water, being an Element homogeneal to its own substance.
Thus should all Christs prayers, desires or patheticall wishes of mans safety, be to us so many visible pledges or sensible evidences of Gods invisible, incomprehensible love.
Thus should all Christ Prayers, Desires or pathetical wishes of men safety, be to us so many visible pledges or sensible evidences of God's invisible, incomprehensible love.
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And what saith our Saviour more in his owne, than the Prophet had done in the name and person of his God? Sion complained the Lord hath forsaken me, and my Lord hath forgotten mee:
And what Says our Saviour more in his own, than the Prophet had done in the name and person of his God? Sion complained the Lord hath forsaken me, and my Lord hath forgotten me:
Behold I have engraven thee upon the palmes of my hands, &c. These and the like places of the Prophet compared with our Saviours speeches here in my text, give us plainly to understand, That whatsoever love any mother can beare to the fruit of her wombe,
Behold I have engraven thee upon the palms of my hands, etc. These and the like places of the Prophet compared with our Saviors Speeches Here in my text, give us plainly to understand, That whatsoever love any mother can bear to the fruit of her womb,
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unto whom her bowels of compassion are more tender than the Fathers can be; or whatsoever affection any dumbe creature can afford to their tender brood;
unto whom her bowels of compassion Are more tender than the Father's can be; or whatsoever affection any dumb creature can afford to their tender brood;
But is his love so tender towards such as perish? Yes, the Lord carried the whole host of Israel (even the stubborne and most disobedient) as an Eagle doth her young ones upon her wings, Exod. 19. 4. Earthly parents will not vouchsafe to wait perpetually upon their children, the Hen continueth not her call from morning untill night,
But is his love so tender towards such as perish? Yes, the Lord carried the Whole host of Israel (even the stubborn and most disobedient) as an Eagl does her young ones upon her wings, Exod 19. 4. Earthly Parents will not vouchsafe to wait perpetually upon their children, the Hen Continueth not her call from morning until night,
But saith the Lord by his Prophet, I have spread out my hands all the day long unto a rebellious people, which walked in a way that was not good, after their owne thoughts:
But Says the Lord by his Prophet, I have spread out my hands all the day long unto a rebellious people, which walked in a Way that was not good, After their own thoughts:
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These and many like equivalent passages of Scripture are pathetically set forth by the Spirit, to assure us, that there is no desire like to the Almighties desire of sinfull mans repentance, no longing to his longing after our salvation.
These and many like equivalent passages of Scripture Are pathetically Set forth by the Spirit, to assure us, that there is no desire like to the Almighty's desire of sinful men Repentance, no longing to his longing After our salvation.
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his demand (to which the Prophet thought no possible answer could be given) might easily be put off by these incredulous Jewes, unto whom he had not referred the judgement in their owne cause,
his demand (to which the Prophet Thought no possible answer could be given) might Easily be put off by these incredulous Jews, unto whom he had not referred the judgement in their own cause,
And now, Oh inhabitants of Jerusalem, and men of Judah, judge, I pray you, betweene mee and my vineyard, what could more be done to my vineyard, that I have not done to it? Wherefore,
And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, between me and my vineyard, what could more be done to my vineyard, that I have not done to it? Wherefore,
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Yet what is it they can doe, which they would not doe to save their owne lives? And did not God so love the World that hee gave his onely begotten Sonne for it? Yes,
Yet what is it they can do, which they would not do to save their own lives? And did not God so love the World that he gave his only begotten Son for it? Yes,
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Gods desire of their repentance which perish, is undoubtedly such as hath beene said. Yet should wee say that he hath done all that could be done for them;
God's desire of their Repentance which perish, is undoubtedly such as hath been said. Yet should we say that he hath done all that could be done for them;
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and their Successors have used) is not to this day, nor ever shall be accomplished? If repentance of men borne and brought up in sinne be a worke altogether impossible:
and their Successors have used) is not to this day, nor ever shall be accomplished? If Repentance of men born and brought up in sin be a work altogether impossible:
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why is not repentance wrought in all, whose salvation he more earnestly desires, than the most tender hearted mother doth the life and welfare of her darling infant?
why is not Repentance wrought in all, whose salvation he more earnestly Desires, than the most tender hearted mother does the life and welfare of her darling infant?
a point as dangerous in divinity to speake but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royall. Howbeit,
a point as dangerous in divinity to speak but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royal. Howbeit,
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the offence were lesse, not to speake of his power so much (as most doe,) than to speake ought prejudiciall to that conceit, which even the Heathens by the light of nature had of his goodnesse.
the offence were less, not to speak of his power so much (as most doe,) than to speak ought prejudicial to that conceit, which even the heathens by the Light of nature had of his Goodness.
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Man, although indued with reason and naturall notions of right and wrong, is notwithstanding oftentimes drawne by the strength or inordination of his tender affection, to use such meanes as are contrary to the rules of reason, equitie and religion,
Man, although endued with reason and natural notions of right and wrong, is notwithstanding oftentimes drawn by the strength or inordination of his tender affection, to use such means as Are contrary to the rules of reason, equity and Religion,
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Howbeit among men, wee may finde some, which cannot be wrought by any promise or perswasion to use those unlawfull courses for the impunity of their children or dearest friends, which the world commonly most approveth.
Howbeit among men, we may find Some, which cannot be wrought by any promise or persuasion to use those unlawful courses for the impunity of their children or dearest Friends, which the world commonly most approveth.
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A fit instance wee have in Zaleucus King of Louis, who having made a severe law, that whosoever committed such an offence (suppofe adulterie) should lose his eyes:
A fit instance we have in Zaleucus King of Louis, who having made a severe law, that whosoever committed such an offence (suppofe adultery) should loose his eyes:
Could not the good King have granted pardon to his sonne? Hee had power, no doubt, in his hands, to have dispensed with this particular, without any danger to his person.
Could not the good King have granted pardon to his son? He had power, no doubt, in his hands, to have dispensed with this particular, without any danger to his person.
But Zaleucus could not be brought to dispense with his law, because he loved justice no lesse dearly than his Sonne, whom he loved as dearly as himselfe.
But Zaleucus could not be brought to dispense with his law, Because he loved Justice no less dearly than his Son, whom he loved as dearly as himself.
For a King in this case to doe as much as by his authority or other meanes hee is able to doe, were an act of weaknesse and impotencie, not an act of Soveraigne power;
For a King in this case to do as much as by his Authority or other means he is able to do, were an act of weakness and impotency, not an act of Sovereign power;
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yet is it in a sort restrained by the tribunitiall power of his justice. This equality of infinitenesse betwixt his attributes being considered, the former difficulty is easily resolved.
yet is it in a sort restrained by the tribunitial power of his Justice. This equality of infiniteness betwixt his attributes being considered, the former difficulty is Easily resolved.
And this is a Rule of faith, that all effects of meere power, though greater than wee can conceive as possible, may be done of him with greater ease, than we can breath.
And this is a Rule of faith, that all effects of mere power, though greater than we can conceive as possible, may be done of him with greater ease, than we can breath.
Nor are we to consider his infinite power alone, but as matched with infinite majesty; nor his infinite mercy and goodnesse alone, but as matched with infinite justice.
Nor Are we to Consider his infinite power alone, but as matched with infinite majesty; nor his infinite mercy and Goodness alone, but as matched with infinite Justice.
If then you aske, Could not God by his almightie power have prevented Adams eating the forbidden fruit? None, I thinke, will bee so incredulous to doubt,
If then you ask, Could not God by his almighty power have prevented Adams eating the forbidden fruit? None, I think, will be so incredulous to doubt,
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But if hee should draw them by such a necessarie and naturall motion, hee should defeat them of all that hope or interest in that excessive glorie, which hee hath prepared for those that love him.
But if he should draw them by such a necessary and natural motion, he should defeat them of all that hope or Interest in that excessive glory, which he hath prepared for those that love him.
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It stands lesse with Gods infinite goodnesse or power, if we consider them as linckt with infinite justice or majestie, to bring such into true happinesse,
It Stands less with God's infinite Goodness or power, if we Consider them as linked with infinite Justice or majesty, to bring such into true happiness,
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and out of his infinite love seekes by the preaching of the Word and other meanes, not prejudiciall to his justice and majestie, to gather them as hee would have done Jerusalem here in my text.
and out of his infinite love seeks by the preaching of the Word and other means, not prejudicial to his Justice and majesty, to gather them as he would have done Jerusalem Here in my text.
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But finally there is a certaine measure of iniquity, which where it is full, an height of stubbornnesse and prophannesse, whereunto if once they come, the stroake of his infinite justice fals heavie upon them,
But finally there is a certain measure of iniquity, which where it is full, an height of stubbornness and profaneness, whereunto if once they come, the stroke of his infinite Justice falls heavy upon them,
The suspitions to which these resolutions seeme liable, are specially three: First, that they derogate from Gods extraordinary favour towards his elect. Our answer is briefe;
The suspicions to which these resolutions seem liable, Are specially three: First, that they derogate from God's extraordinary favour towards his elect. Our answer is brief;
That is, in fewer termes, unto their salvation, an infinite power or infinite mercy matched with justice infinite, without an infinite wisdome would not suffice.
That is, in fewer terms, unto their salvation, an infinite power or infinite mercy matched with Justice infinite, without an infinite Wisdom would not suffice.
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Speciall privileges upon peculiar and extraordinary occasions doe not prejudice ordinary lawes. Albeit to draw such privileges into common practice, would overthrow the course of justice.
Special privileges upon peculiar and extraordinary occasions do not prejudice ordinary laws. Albeit to draw such privileges into Common practice, would overthrow the course of Justice.
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It is not contrary then to the rule of Gods justice, to make some feele his mercy and kindnesse before they seeke, that others may not despaire of finding it:
It is not contrary then to the Rule of God's Justice, to make Some feel his mercy and kindness before they seek, that Others may not despair of finding it:
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having assured all by an eternall promise, that seeking they shall finde, and that they which hunger and thirst after righteousnesse shall be satisfied.
having assured all by an Eternal promise, that seeking they shall find, and that they which hunger and thirst After righteousness shall be satisfied.
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The second extremity is, That in man before his conversion by grace, there is a freedome or abiliment to doe that which is pleasing and acceptable to God,
The second extremity is, That in man before his conversion by grace, there is a freedom or abiliment to do that which is pleasing and acceptable to God,
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but a false one, betweene the Pelagians and the Stoicks. The true meane from which all these extremities swerve may bee comprised in these two propositions: the one negative;
but a false one, between the Pelagians and the Stoics. The true mean from which all these extremities swerve may be comprised in these two propositions: the one negative;
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In man after Adams fall there is no freedome of will, or ability to doe any thing not deserving Gods wrath or just indignation: the other affirmative;
In man After Adams fallen there is no freedom of will, or ability to do any thing not deserving God's wrath or just Indignation: the other affirmative;
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There is in man after his fall, a possibility left of doing or not doing of some things, which being done or not done, he becomes passively capable of Gods mercies;
There is in man After his fallen, a possibility left of doing or not doing of Some things, which being done or not done, he becomes passively capable of God's Mercies;
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For whether a man will call this contingence in humane actions, not a possibilitie of doing or not doing, but rather a possibilitie of acknowledging our infirmities or absolute impotencie of doing any thing belonging or tending to our salvation;
For whither a man will call this contingence in humane actions, not a possibility of doing or not doing, but rather a possibility of acknowledging our infirmities or absolute impotency of doing any thing belonging or tending to our salvation;
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Onely of this I rest perswaded, that all the exhortations of the Prophets and Apostles, to worke humility and true repentance in their Auditors, suppose a possibilitie of humiliation and repentance;
Only of this I rest persuaded, that all the exhortations of the prophets and Apostles, to work humility and true Repentance in their Auditors, suppose a possibility of humiliation and Repentance;
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a possibility likewise of acknowledging and considering our owne impotency and misery; a possibility likewise of conceiving some desire, not meerely bruitish, of our redemption or deliverance.
a possibility likewise of acknowledging and considering our own impotency and misery; a possibility likewise of conceiving Some desire, not merely brutish, of our redemption or deliverance.
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yet by the rule of his divine goodnesse, he could not cast his pearles before swine. Most true it is, that wee are altogether dead to life spirituall, unable to speake or think, much lesse to desire it, as wee should.
yet by the Rule of his divine Goodness, he could not cast his Pearls before Swine. Most true it is, that we Are altogether dead to life spiritual, unable to speak or think, much less to desire it, as we should.
Yet beleefe and reason morall and naturall survive, and may with Martha and Marie beseech Christ to raise up their dead brother, who cannot speake for himselfe.
Yet belief and reason moral and natural survive, and may with Martha and marry beseech christ to raise up their dead brother, who cannot speak for himself.
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We are therefore to consider, that God may will some things absolutely, others disjunctively: or that some things should fall out necessarily, others not at all, or contingently.
We Are Therefore to Consider, that God may will Some things absolutely, Others disjunctively: or that Some things should fallen out necessarily, Others not At all, or contingently.
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As, unlesse the Leper, to whom it was said by our Saviour, I will, be thou cleane, had beene cleansed, Gods will manifested in these words, had beene utterly broken.
As, unless the Leper, to whom it was said by our Saviour, I will, be thou clean, had been cleansed, God's will manifested in these words, had been utterly broken.
his will is truly and perfectly fulfilled. As for example, God tels the Israelites, that by observing his Commandements they should live; and dye by transgressing them.
his will is truly and perfectly fulfilled. As for Exampl, God tells the Israelites, that by observing his commandments they should live; and die by transgressing them.
Because it was not that they should necessarily observe his Commandements or transgresse them: but to their transgression, though contingent, death was the necessary doome;
Because it was not that they should necessarily observe his commandments or transgress them: but to their Transgression, though contingent, death was the necessary doom;
How then shall it be true which is written, God doth whatsoever pleaseth him in the Heaven and in the Earth, if hee make not sinners repent, in whose repentance hee is better pleased, than in their death?
How then shall it be true which is written, God does whatsoever Pleases him in the Heaven and in the Earth, if he make not Sinners Repent, in whose Repentance he is better pleased, than in their death?
Gods delight or good pleasure may bee done two wayes, either in us, or upon us. In the former place, it is set upon our repentance or obsequiousnesse to his will.
God's delight or good pleasure may be done two ways, either in us, or upon us. In the former place, it is Set upon our Repentance or obsequiousness to his will.
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and that the Rule which his justice observes in punishing the wicked and reprobate, is to measure out their plagues and punishments according to the measure of their neglecting his will or contradicting his delight in their subjection.
and that the Rule which his Justice observes in punishing the wicked and Reprobate, is to measure out their plagues and punishments according to the measure of their neglecting his will or contradicting his delight in their subjection.
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Both these parts of Gods delight are fully expressed by Salomon: Wisdome cryeth without, shee hath uttered her will in the streets, shee cryeth in the chiefe places of the concourse, in the opening of the Gates, in the Citie, shee uttereth her words, saying;
Both these parts of God's delight Are Fully expressed by Solomon: Wisdom Cries without, she hath uttered her will in the streets, she Cries in the chief places of the concourse, in the opening of the Gates, in the city, she utters her words, saying;
These passages infallibly argue an unfained delight in their repentance, and such a desire of their salvation as the wisdome of God hath expressed in my text,
These passages infallibly argue an unfeigned delight in their Repentance, and such a desire of their salvation as the Wisdom of God hath expressed in my text,
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or for encouraging the carelesse and impenitent unto repentance, by giving them the right hold of the meanes of life, is much greater than can bee conceived without the admittance of their truth.
or for encouraging the careless and impenitent unto Repentance, by giving them the right hold of the means of life, is much greater than can be conceived without the admittance of their truth.
because God hath infallibly decreed to save some few? Rather seeing by the contrary doctrine, the most part of mankinde must necessarily perish, hee hath more reason to feare,
Because God hath infallibly decreed to save Some few? Rather seeing by the contrary Doctrine, the most part of mankind must necessarily perish, he hath more reason to Fear,
Such as gather the infinity of sinnes demerit, from the infinite Majestie against which it is committed, give us the surface of sinne, insinite in length and breadth; but not in solidity.
Such as gather the infinity of Sins demerit, from the infinite Majesty against which it is committed, give us the surface of sin, Infinite in length and breadth; but not in solidity.
The will or pleasure of a Prince in matters meanly affected by him, or in respect of which hee is little more than indifferent, may bee neglected without greater offence,
The will or pleasure of a Prince in matters meanly affected by him, or in respect of which he is little more than indifferent, may be neglected without greater offence,
a loyall subject conscious of such contempt, though hapning through riot, or perswasions of ill company, would in his sober sits be ready to take revenge of himselfe;
a loyal Subject conscious of such contempt, though happening through riot, or persuasions of ill company, would in his Sobrium sits be ready to take revenge of himself;
Thus they will appeare infinite, not only because committed against an infinite Majesty, but because with this dimension, they further include a wilfull neglect of infinite mercies,
Thus they will appear infinite, not only Because committed against an infinite Majesty, but Because with this dimension, they further include a wilful neglect of infinite Mercies,
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and, as if this their terrour had imprinted a perpetuall antipathy in their posteritie, the least glimpse of his glory for many generations after, made them crie out, Alas wee shall die, because we have seene the Lord.
and, as if this their terror had imprinted a perpetual antipathy in their posterity, the least glimpse of his glory for many generations After, made them cry out, Alas we shall die, Because we have seen the Lord.
And yet, unlesse hee shelter us under the shadow of his wings, wee are as a prey exposed to the destroyer, already condemned for fuell to the flames of hell,
And yet, unless he shelter us under the shadow of his wings, we Are as a prey exposed to the destroyer, already condemned for fuel to the flames of hell,
To redeeme us from this everlasting thraldome, our God came downe into the world in the similitude of our flesh, made as a stale to allure us with wiles into his net, that hee might draw us with the cords of love.
To Redeem us from this everlasting thraldom, our God Come down into the world in the similitude of our Flesh, made as a stale to allure us with wiles into his net, that he might draw us with the cords of love.
Hee, that was equall with God, was conversant here on earth with us in the forme and condition of a servant. But of servants by birth or civill constitution, many live in health and case, with sufficient supplies of all things necessary for this life.
He, that was equal with God, was conversant Here on earth with us in the Form and condition of a servant. But of Servants by birth or civil constitution, many live in health and case, with sufficient supplies of all things necessary for this life.
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subject to hunger, thirst, temptations, revilings and scornings even of his servants; an indignitie which cannot befall slaves or vassals, either borne or made such by men:
Subject to hunger, thirst, temptations, revilings and scornings even of his Servants; an indignity which cannot befall slaves or vassals, either born or made such by men:
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yet the onely meanes predestinated by him for our redemption, is destruction of the workes of Satan, and renovation of his Fathers Image in our Soules.
yet the only means predestinated by him for our redemption, is destruction of the works of Satan, and renovation of his Father's Image in our Souls.
then was his Agonie or bloudy sweat. For taking a fuller measure of our sinnes: let us hereunto adde his patient expectation of his enemies conversion after the resurrection.
then was his Agony or bloody sweat. For taking a fuller measure of our Sins: let us hereunto add his patient expectation of his enemies conversion After the resurrection.
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If the sonne of Zaleucus before mentioned should have pardoned any as deeply guilty as himselfe had beene of that offence for which hee lost one of his eyes, and his father another;
If the son of Zaleucus before mentioned should have pardoned any as deeply guilty as himself had been of that offence for which he lost one of his eyes, and his father Another;
But that we may know how farre Gods mercy doth over-beare his Majestie, he proceeds not straightway to execute vengeance upon those Jewes which wrecked their malice upon his deare and onely Sonne, which had committed nothing worthy of blame, much lesse of death.
But that we may know how Far God's mercy does overbear his Majesty, he proceeds not straightway to execute vengeance upon those Jews which wrecked their malice upon his deer and only Son, which had committed nothing worthy of blame, much less of death.
Here was matter of wrath and indignation so just as would have moved the most mercifull man on Earth to have taken speedy revenge upon these spillers of innocent blood;
Here was matter of wrath and Indignation so just as would have moved the most merciful man on Earth to have taken speedy revenge upon these spillers of innocent blood;
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Forty yeares long had hee beene grieved with this generation after the first Passeover celebrated in signe of their deliverance from Aegyptian bondage,
Forty Years long had he been grieved with this generation After the First Passover celebrated in Signen of their deliverance from Egyptian bondage,
The Antecedent inferring this part of this conclusion, is Gods speech to Pharaoh, Exod. 9. 18. Even for this purpose have I raised thee up, that I may shew my power in thee,
The Antecedent inferring this part of this conclusion, is God's speech to Pharaoh, Exod 9. 18. Even for this purpose have I raised thee up, that I may show my power in thee,
The points of inquiry (whose full discussion will open an easie passage to the difficulties concerning Rebrobation and Election, and bring all the contentious controversies concerning the meaning of this chapter to a breefe prospicuous issue) are especially foure.
The points of inquiry (whose full discussion will open an easy passage to the difficulties Concerning Reprobation and Election, and bring all the contentious controversies Concerning the meaning of this chapter to a brief prospicuous issue) Are especially foure.
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The principall difficultie or transcendent question, is, in what sense Gods will or Induration may be said to be irresistible, [ whom hee will hee hardeneth. ]
The principal difficulty or transcendent question, is, in what sense God's will or Induration may be said to be irresistible, [ whom he will he Hardeneth. ]
Not to trouble you with any curious distinctions concerning Gods will: (this is a string which in most meditations we were inforced to touch.) Albeit Gods will be most truly and indivisibly one, and in indivisible unitie, most truly infinite and immutable:
Not to trouble you with any curious Distinctions Concerning God's will: (this is a string which in most meditations we were enforced to touch.) Albeit God's will be most truly and indivisibly one, and in indivisible unity, most truly infinite and immutable:
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yet is it immutably free, omnipotent, able to produce pluralitie as well as unitie, mutabilitie as well as immutabilitie, weaknesse as well as strength, in his creatures.
yet is it immutably free, omnipotent, able to produce plurality as well as unity, mUTABILITY as well as immutability, weakness as well as strength, in his creatures.
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And such particulars hee is said by an extrinsecall denomination from the object, to will by his irresistible will. The meaning is, the production of the object so willed, cannot be resisted,
And such particulars he is said by an extrinsical denomination from the Object, to will by his irresistible will. The meaning is, the production of the Object so willed, cannot be resisted,
By the same immutable and indivisible will, hee ordained that other events should be mutable or continguent, viz. that, of more particulars proposed, this may be as well as that;
By the same immutable and indivisible will, he ordained that other events should be mutable or continguent, viz. that, of more particulars proposed, this may be as well as that;
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And of particulars so willed, no one can bee said to bee willed by his irresistible will. If the existence of any one so willed should be necessarie, his will might bee resisted;
And of particulars so willed, no one can be said to be willed by his irresistible will. If the existence of any one so willed should be necessary, his will might be resisted;
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Each particular of this kinde by the like denomination of the thing willed, hee may be said to will by his resistible will. The whole NONLATINALPHABET or list of severall possibilities,
Each particular of this kind by the like denomination of the thing willed, he may be said to will by his resistible will. The Whole or list of several possibilities,
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Where is the meane or middle station, on which we may build our faith? The immediate object of Gods irresistible will, in this case, was Adams free will, that is, Potestas labendi, & potestas standi:
Where is the mean or middle station, on which we may built our faith? The immediate Object of God's irresistible will, in this case, was Adams free will, that is, Potestas labendi, & potestas standi:
The proposition is of undoubted truth, whether we consider it as an indefinite, God doth harden; or as a singular God hardened Pharaoh; or in the universality here mentioned, God hardemeth whom he will, after the same manner he hardened Pharaoh.
The proposition is of undoubted truth, whither we Consider it as an indefinite, God does harden; or as a singular God hardened Pharaoh; or in the universality Here mentioned, God hardemeth whom he will, After the same manner he hardened Pharaoh.
Concerning the manner how God doth harden, the questions are two. 1. Whether hee harden positively, or privatively onely. 2. Whether he harden by his irresistible will, or by his resistible will onely.
Concerning the manner how God does harden, the questions Are two. 1. Whither he harden positively, or privatively only. 2. Whither he harden by his irresistible will, or by his resistible will only.
To give one and the same answer to either demand without distinction of time on persons, were to entangle our selves (as most Writers in this argument have done) in the fallacie, Ad plures interrogationes.
To give one and the same answer to either demand without distinction of time on Persons, were to entangle our selves (as most Writers in this argument have done) in the fallacy, Ad plures interrogationes.
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Hearts thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches of bountie offered, but not entertained by them.
Hearts thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches of bounty offered, but not entertained by them.
not necessary, or necessary onely ex hypothesi. Meanes of repentance sincerely offered by God, but wilfully rejected by man, concur as positively to induration of heart,
not necessary, or necessary only ex Hypothesis. Means of Repentance sincerely offered by God, but wilfully rejected by man, concur as positively to induration of heart,
If a Physician should minister some physicall drink unto his patient, and heape clothes upon him with purpose to prevent some disease by a kindly sweat;
If a physician should minister Some physical drink unto his patient, and heap clothes upon him with purpose to prevent Some disease by a kindly sweat;
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that God did shew signes and wonders in Aegypt, not with purpose to reclaime but harden Pharaoh, and to drive him headlong into the snare prepared for him from everlasting.
that God did show Signs and wonders in Egypt, not with purpose to reclaim but harden Pharaoh, and to drive him headlong into the snare prepared for him from everlasting.
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All these inferences are plaine, first that interrogation, Who hath resisted his will? is equivalent to the universall negative, No man, no creature can at any time resist his will.
All these inferences Are plain, First that interrogation, Who hath resisted his will? is equivalent to the universal negative, No man, no creature can At any time resist his will.
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That is, according to the interpretation premised, Whatsoever particular Gods will is to have necessary, or so to be, as the contrary or contradictorie to it shall not be:
That is, according to the Interpretation premised, Whatsoever particular God's will is to have necessary, or so to be, as the contrary or contradictory to it shall not be:
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Now that God did in this peremptory manner will Pharaohs hardening, is evident from the Emphasis of that message delivered unto him by Moses, NONLATINALPHABET, Even for this very purpose, and for no other end in the world possible, have I raised thee up, that I might shew in thee my power:
Now that God did in this peremptory manner will Pharaohs hardening, is evident from the Emphasis of that message Delivered unto him by Moses,, Even for this very purpose, and for no other end in the world possible, have I raised thee up, that I might show in thee my power:
Yet was Beza (with reverence bee it spoken) more to blame than this filthy Writer, (for so it pleaseth him to entitle Origen) in that he referres these threatnings, [ For this very purpose have I raised thee up, that I may shew my power in thee ] not only unto Pharaohs exaltation unto the Crowne of Egypt, (as I thinke Origen did, we need not, we may not grant) but to his extraction out of the wombe;
Yet was Beza (with Reverence be it spoken) more to blame than this filthy Writer, (for so it Pleases him to entitle Origen) in that he refers these threatenings, [ For this very purpose have I raised thee up, that I may show my power in thee ] not only unto Pharaohs exaltation unto the Crown of Egypt, (as I think Origen did, we need not, we may not grant) but to his extraction out of the womb;
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a more direct and more necessarie cause of his butchering the Israelites infants, than he was of Adams good actions, during the space of his innocencie.
a more Direct and more necessary cause of his butchering the Israelites Infants, than he was of Adams good actions, during the Molle of his innocence.
WHy doth hee yet finde fault? NONLATINALPHABET? or Why doth hee yet chide? with whom doth he find fault? or whom doth hee chide? All that are reprobates? doth hee only chide them? is this all that they are to feare? the very worst that can befall them? were this speech to bee as farre extended as it is by most Interpreters, no question,
WHy does he yet find fault?? or Why does he yet chide? with whom does he find fault? or whom does he chide? All that Are Reprobates? does he only chide them? is this all that they Are to Fear? the very worst that can befall them? were this speech to be as Far extended as it is by most Interpreters, no question,
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seeing they doe but that which bee by his irresistible will hath appointed? Or suppose the Greeke NONLATINALPHABET, might by some unusual synecdoche (which passeth our reading, observation or understanding) include as much or more than we now expresse (all the plagues of the life to come:) yet it is questioned what NONLATINALPHABET hath here to doe.
seeing they do but that which bee by his irresistible will hath appointed? Or suppose the Greek, might by Some unusual synecdoche (which passes our reading, observation or understanding) include as much or more than we now express (all the plagues of the life to come:) yet it is questioned what hath Here to do.
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The quaere's which here naturally offer themselves, (though, for ought that I know, not discussed by any Interpreters) have occasioned mee in this place, to make use of a Rule more usefull than usuall,
The quaere's which Here naturally offer themselves, (though, for ought that I know, not discussed by any Interpreters) have occasioned me in this place, to make use of a Rule more useful than usual,
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To search out the passages of the old Testament with their historicall circumstances, unto which the speeches of our Saviour and his Apostles have speciall reference or allusion.
To search out the passages of the old Testament with their historical Circumstances, unto which the Speeches of our Saviour and his Apostles have special Referente or allusion.
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Now this Interrogation [ NONLATINALPHABET ] was conceived from our Apostles meditations upon those expostulations with Pharaoh, Exod. 9. 16. And indeed for this cause have I raised thee up,
Now this Interrogation [ ] was conceived from our Apostles meditations upon those expostulations with Pharaoh, Exod 9. 16. And indeed for this cause have I raised thee up,
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NONLATINALPHABET; And yet exaltest thou thy selfe against my people, or oppressest thou my people, that thou wilt not let them goe? Chap. 10. vers. 3. NONLATINALPHABET; hee yet chides and threatens him againe, How long wilt thou refuse to humble thy selfe before mee? Let my people goe, that they may serve mee.
; And yet Exaltest thou thy self against my people, or oppressest thou my people, that thou wilt not let them go? Chap. 10. vers. 3.; he yet chides and threatens him again, How long wilt thou refuse to humble thy self before me? Let my people go, that they may serve me.
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That which makes most for this interpretation, is the historicall circumstance of the time and manner of Gods proceeding with Pharaoh. For this expostulation, whereunto our Apostle in this place hath reference, was uttred after the seventh wonder wrought by Moses and Aaron in the sight of Pharaoh; upon which it is expresly said, that The Lord hardned the heart of Pharaoh, that hee hearkned not unto them.
That which makes most for this Interpretation, is the historical circumstance of the time and manner of God's proceeding with Pharaoh. For this expostulation, whereunto our Apostle in this place hath Referente, was uttered After the seventh wonder wrought by Moses and Aaron in the sighed of Pharaoh; upon which it is expressly said, that The Lord hardened the heart of Pharaoh, that he hearkened not unto them.
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Nor is it to be omitted, that upon the neglect of the seventh wonder, the Lord enlargeth his commission to Moses and his threats to Pharaoh. Thus saith the Lord God of the Hebrewes, Let my people goe, that they may serve mee.
Nor is it to be omitted, that upon the neglect of the seventh wonder, the Lord enlarges his commission to Moses and his Treats to Pharaoh. Thus Says the Lord God of the Hebrews, Let my people go, that they may serve me.
I had smitten thee and thy people with pestilence, when I destroyed your cattell with murraine, and thou hadst beene cut off from the earth, when the boiles were so rife upon the Magitians: but when they fell, I made thee to stand (for so the Hebrew is verbatim:) to what purpose? that thou mightest still stand out against mee? nay but for this very purpose [ That I might shew my power and declare my name more manifestly throughout all the earth, by a more remarkable destruction,
I had smitten thee and thy people with pestilence, when I destroyed your cattle with murrain, and thou Hadst been Cut off from the earth, when the boils were so rife upon the Magicians: but when they fell, I made thee to stand (for so the Hebrew is verbatim:) to what purpose? that thou Mightest still stand out against me? nay but for this very purpose [ That I might show my power and declare my name more manifestly throughout all the earth, by a more remarkable destruction,
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This briefe survey of these historicall circumstances present unto us, as in a mappe, the just occasion, the due force and full extent of the objection here intimated in transitu, Thou wilt say then unto mee,
This brief survey of these historical Circumstances present unto us, as in a map, the just occasion, the due force and full extent of the objection Here intimated in transitu, Thou wilt say then unto me,
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Our Apostle being better acquainted than wee are with the circumstances of time, & with the manner of Pharaohs hardening, foresaw the malepart Jew or Hypocrite (especially when Pharaohs case came in a manner to be their owne) would make this or the like saucie answer to God;
Our Apostle being better acquainted than we Are with the Circumstances of time, & with the manner of Pharaohs hardening, foresaw the malepart Jew or Hypocrite (especially when Pharaohs case Come in a manner to be their own) would make this or the like saucy answer to God;
Nay but oh man who art thou NONLATINALPHABET, qui respondeas Deo, saith the Vulgar: Beza, (as hee thinkes) more fully qui responsas Deo; our English better than both, that repliest against God. The just and naturall value of the originall doubly compounded word will best appeare from the circumstances specified.
Nay but o man who art thou, qui respondeas God, Says the vulgar: Beza, (as he thinks) more Fully qui responsas God; our English better than both, that repliest against God. The just and natural valve of the original doubly compounded word will best appear from the Circumstances specified.
Then God expostulateth with him, As yet exaltest thou thy selfe against my people, that thou wilt not let them goe? The objection made by the Hypocrite is as a rejoynder upon Gods Reply to Pharaoh for his wonted stubbornnesse;
Then God expostulateth with him, As yet Exaltest thou thy self against my people, that thou wilt not let them go? The objection made by the Hypocrite is as a rejoinder upon God's Reply to Pharaoh for his wonted stubbornness;
For NONLATINALPHABET is Respondenti respondere, to rejoyne upon a replie or answer. Now this Rejoynder (to speake according to the rules of modestie and good manners) was too saucie, out of what mans mouth soever it had proceeded.
For is Respondent respondere, to rejoin upon a reply or answer. Now this Rejoinder (to speak according to the rules of modesty and good manners) was too saucy, out of what men Mouth soever it had proceeded.
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For what is man in respect of God? any better than an artificiall body in respect of the artificer that makes it? or than an earthen vessell in respect of the potter? Nay if wee might imagine a base vessell could speake (as fables suppose beasts in old time did) and thus expostulate with the potter;
For what is man in respect of God? any better than an artificial body in respect of the Artificer that makes it? or than an earthen vessel in respect of the potter? Nay if we might imagine a base vessel could speak (as fables suppose beasts in old time did) and thus expostulate with the potter;
Now all that our Apostle in this similitude intends is, that wee must attribute more unto the Creators skill and wisdome in dispensing mercy and judgement,
Now all that our Apostle in this similitude intends is, that we must attribute more unto the Creators skill and Wisdom in dispensing mercy and judgement,
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Yet in all these, the potter is judge, saith the author of the booke of Wisdome. That very vessell which ministred the matter of this similitude to our Apostle, Jer. 18. 4. was so marred in the potters hand, as he was inforced to fashion it againe to another use than it was first intended for.
Yet in all these, the potter is judge, Says the author of the book of Wisdom. That very vessel which ministered the matter of this similitude to our Apostle, Jer. 18. 4. was so marred in the potters hand, as he was enforced to fashion it again to Another use than it was First intended for.
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And shall wee thinke our Apostle did intend any other inference from this similitude, than the Prophet, from whence hee borrowes it, had made to his hand? O house of Israel, cannot I doe with you,
And shall we think our Apostle did intend any other Inference from this similitude, than the Prophet, from whence he borrows it, had made to his hand? Oh house of Israel, cannot I do with you,
As it is an unmannerly point for any man to contest, or wrangle with a skilfull artificer in his owne facultie, of whom hee should rather desire to learne with submission:
As it is an unmannerly point for any man to contest, or wrangle with a skilful Artificer in his own faculty, of whom he should rather desire to Learn with submission:
Yet that which must quell all inclination to such secret murmurings, or presumptuous debates, is it our stedfast beleefe of his omnipotent power or absolute will? No:
Yet that which must quell all inclination to such secret murmurings, or presumptuous debates, is it our steadfast belief of his omnipotent power or absolute will? No:
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but of his infinite wisdome, equity and mercie, by which he disposeth all things, even mens infirmities or greater crosses to a better end in respect of them, (so they will patiently submit their wils to his) than they could hope by any other meanes to atchieve.
but of his infinite Wisdom, equity and mercy, by which he Disposeth all things, even men's infirmities or greater Crosses to a better end in respect of them, (so they will patiently submit their wills to his) than they could hope by any other means to achieve.
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Yet thus to beleeve wee are not bound, unlesse it were a fundamentall point of our beleefe, that this his most absolute will hath just reasons (though unknowne to us) why hee hardneth some, and not others;
Yet thus to believe we Are not bound, unless it were a fundamental point of our belief, that this his most absolute will hath just Reasons (though unknown to us) why he Hardeneth Some, and not Others;
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and necessarie consequence which they have made of another orthodoxall principle, [ Gods will is the only infallible rule of goodnesse, ] that is, in their exposition, Things are good onely, because God doth will them;
and necessary consequence which they have made of Another orthodoxal principle, [ God's will is the only infallible Rule of Goodness, ] that is, in their exposition, Things Are good only, Because God does will them;
When as in truth his will could not be so infallible, so inflexible, and so soveraigne a rule of goodnesse, (as all must beleeve it to bee, that thinke themselves bound to conforme their wils to his) unlesse absolute and immutable goodnesse were the essentiall object of this his most holy will. Wherefore though this argument bee more than demonstrative;
When as in truth his will could not be so infallible, so inflexible, and so sovereign a Rule of Goodness, (as all must believe it to be, that think themselves bound to conform their wills to his) unless absolute and immutable Goodness were the essential Object of this his most holy will. Wherefore though this argument be more than demonstrative;
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Abraham had beene either very ignorant or immodest in questioning whether Gods will concerning the destruction of Sodome (lovingly imparted to him, Genes. 18.) had beene right or wrong:
Abraham had been either very ignorant or immodest in questioning whither God's will Concerning the destruction of Sodom (lovingly imparted to him, Genesis. 18.) had been right or wrong:
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than to harden man by an inevitable necessitating decree, before they had voluntarily hardned themselves, or unnecessarily brought an impenitent temper or necessitie of sinning upon themselves.
than to harden man by an inevitable necessitating Decree, before they had voluntarily hardened themselves, or unnecessarily brought an impenitent temper or necessity of sinning upon themselves.
The reason or manner of Gods justice and wisdome in hardning and punishing him, is conspicuous and justifiable by the principles of equitie acknowledged by all.
The reason or manner of God's Justice and Wisdom in hardening and punishing him, is conspicuous and justifiable by the principles of equity acknowledged by all.
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or that other of boiles positively and inevitably harden Pharaohs heart, and after he had promised to let the Israelites goe, infatuated his braines to wrangle with Moses; First,
or that other of boils positively and inevitably harden Pharaohs heart, and After he had promised to let the Israelites go, infatuated his brains to wrangle with Moses; First,
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than if hee had dyed of the pestilence, when the cattell perished of the murraine) was a true document of Gods lenity and patience, no impeachment to his justice;
than if he had died of the pestilence, when the cattle perished of the murrain) was a true document of God's lenity and patience, no impeachment to his Justice;
For what if God had thrust him quick into hell in that very moment wherein hee told him, Ad hoc ipsum excitavite, For this very purpose have I reserved thee alive, that I might shew my power in thee? No question but as the torments of that lake are more grievous,
For what if God had thrust him quick into hell in that very moment wherein he told him, Ad hoc ipsum excitavite, For this very purpose have I reserved thee alive, that I might show my power in thee? No question but as the torments of that lake Are more grievous,
so the degrees of his hardning (had he beene then cast into it) had been in number more, his strugling with God more violent and stubborne, his possibility of repentance altogether as little as it was after the seventh plague, if not lesse.
so the Degrees of his hardening (had he been then cast into it) had been in number more, his struggling with God more violent and stubborn, his possibility of Repentance altogether as little as it was After the seventh plague, if not less.
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All is one then in respect of Gods justice, whether Pharaoh having made up the measure of his iniquitie bee irrevocably hardned here on earth, or in hell.
All is one then in respect of God's Justice, whither Pharaoh having made up the measure of his iniquity be irrevocably hardened Here on earth, or in hell.
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That by this lenitie towards Pharaoh, Hee might shew his wrath and declare his power against all such sinners as he was, that the world might heare and feare, and learne by his overthrow not to strive against their Maker,
That by this lenity towards Pharaoh, He might show his wrath and declare his power against all such Sinners as he was, that the world might hear and Fear, and Learn by his overthrow not to strive against their Maker,
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Had Pharaoh and his people died of the pestilence or other disease, when the cattell perished of the murraine, the terror of Gods powerfull wrath had not beene so manifest and visible to the world,
Had Pharaoh and his people died of the pestilence or other disease, when the cattle perished of the murrain, the terror of God's powerful wrath had not been so manifest and visible to the world,
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the more bright did the riches of Gods glory shine to the Israelites, whom hee was now preparing for vessels of mercy; the hearts of whose posteritie hee did not so effectually fit or season for the infusion of his sanctifying grace, by any secondarie meanes whatsoever,
the more bright did the riches of God's glory shine to the Israelites, whom he was now preparing for vessels of mercy; the hearts of whose posterity he did not so effectually fit or season for the infusion of his sanctifying grace, by any secondary means whatsoever,
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But this faithlesse generation (whose reformation our Apostle so anxiously seekes) did take all these glorious tokens of Gods extraordinarie free love and mercy towards their Fathers,
But this faithless generation (whose Reformation our Apostle so anxiously seeks) did take all these glorious tokens of God's extraordinary free love and mercy towards their Father's,
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for irrevocable earnests or obligements to effect their absolute predestination unto honour and glory, and to prepare the Gentiles to be vessels of infamie and destruction. Now our Apostles earnest desire and unquenchable zeale to prevent this dangerous presumption in his countrie-men, enforceth him in stead of applying this second answer to the point in question, to advertise them for conclusion, that the Aegyptians case was now to become theirs;
for irrevocable earnests or obligements to Effect their absolute predestination unto honour and glory, and to prepare the Gentiles to be vessels of infamy and destruction. Now our Apostles earnest desire and unquenchable zeal to prevent this dangerous presumption in his countrymen, enforceth him in stead of applying this second answer to the point in question, to advertise them for conclusion, that the egyptians case was now to become theirs;
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For have not the sons of Iacob beene hardened as strangely as Pharaoh? Have they not beene reserved as spectales of terror to most nations after they had deserved to have beene utterly cut off from the earth,
For have not the Sons of Iacob been hardened as strangely as Pharaoh? Have they not been reserved as spectales of terror to most Nations After they had deserved to have been utterly Cut off from the earth,
yea to have gone quick into hell? Nor have the riches of Gods ▪ mercy towards us Gentiles beene more manifested by any other apparent or visible document,
yea to have gone quick into hell? Nor have the riches of God's ▪ mercy towards us Gentiles been more manifested by any other apparent or visible document,
Could Beza, can Piscator, or any other Expositor living enforce any more, out of the literall meaning of those texts? whether granting thus much, wee must grant withall (what their followers, to my apprehension, demand) that Pharaoh was an absolute Reprobate from the wombe;
Could Beza, can Piscator, or any other Expositor living enforce any more, out of the literal meaning of those texts? whither granting thus much, we must grant withal (what their followers, to my apprehension, demand) that Pharaoh was an absolute Reprobate from the womb;
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or, that hee was by Gods irresistible will ordained to this hardening, which by Gods irresistible will did take possession of his heart, is the question to be disputed.
or, that he was by God's irresistible will ordained to this hardening, which by God's irresistible will did take possession of his heart, is the question to be disputed.
or of my Jury ▪ so his braines be qualified with the speculative rules of syllogizing, and his heart seasoned with the doctrine of the ninth Commandement, which is, Not to heare false witnesse against his Neighbour, against his knowledge.
or of my Jury ▪ so his brains be qualified with the speculative rules of syllogizing, and his heart seasoned with the Doctrine of the ninth Commandment, which is, Not to hear false witness against his Neighbour, against his knowledge.
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To avoid the Sophisticall chinkes of scattered propositions, wherein Truth often lyes hid in rhetoricall or popular discourse, wee will joyne issue in this syllogisme.
To avoid the Sophistical chinks of scattered propositions, wherein Truth often lies hid in rhetorical or popular discourse, we will join issue in this syllogism.
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God from eternitie decreed to harden Pharaoh by his irresistible will. Ergò, The hardning of Pharaoh was absolutely necessarie, and impossible to be avoided.
God from eternity decreed to harden Pharaoh by his irresistible will. Ergò, The hardening of Pharaoh was absolutely necessary, and impossible to be avoided.
The Minor, [ Pharaoh was hardned by Gods irresistible will ] is granted by us, and (as wee are perswaded) avouched in termes equivalent by our Apostle.
The Minor, [ Pharaoh was hardened by God's irresistible will ] is granted by us, and (as we Are persuaded) avouched in terms equivalent by our Apostle.
Would some braine which God hath blest with naturall perspicacitie, art and opportunitie, vouchsafe to take but a little paines in moulding such sit cases for the Praedicates, as Aristotle hath done for the Subjects of Propositions, (though those wee often use not,
Would Some brain which God hath blessed with natural perspicacity, art and opportunity, vouchsafe to take but a little pains in moulding such fit cases for the Predicates, as Aristotle hath done for the Subject's of Propositions, (though those we often use not,
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or use amisse) those seeming Syllogismes whose secret flawes clear sighted judgements can hardly discerne, by light of arts would crack so fouly in framing, that bleare eyes would espie their ruptures without spectacles.
or use amiss) those seeming Syllogisms whose secret flaws clear sighted Judgments can hardly discern, by Light of arts would Crac so foully in framing, that blear eyes would espy their ruptures without spectacles.
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It shall suffice mee at this time to shew how grosly the Syllogisme proposed failes in the fundamentall rule of all affirmative Syllogismes. The Rule is, Quae cunque conveniunt cum aliquo tertio, inter se conveniunt.
It shall suffice me At this time to show how grossly the Syllogism proposed fails in the fundamental Rule of all affirmative Syllogisms. The Rule is, Quae cunque conveniunt cum Aliquo tertio, inter se conveniunt.
All other rules concerning the quantitie of propositions, or their disposition in certaine Mood and Figure, serve onely to this end, that the convenience or identitie of the Major and Minor with the Medium may be made apparent.
All other rules Concerning the quantity of propositions, or their disposition in certain Mood and Figure, serve only to this end, that the convenience or identity of the Major and Minor with the Medium may be made apparent.
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Now this Identitie or Vnitie (for that is the highest and surest degree of convenience) is of three sorts, of Essence, of Qualitie, of Quantitie or proportion, under which is comprehended the Identitie of Time. Whatsoever is truly called one and the same, is so called in one of these respects.
Now this Identity or Unity (for that is the highest and Surest degree of convenience) is of three sorts, of Essence, of Quality, of Quantity or proportion, under which is comprehended the Identity of Time. Whatsoever is truly called one and the same, is so called in one of these respects.
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And all those Identities may be either Specificall (or Common;) or Numericall, Mixt or Single. Most Fallacies arise from substitution of one Identitie for another.
And all those Identities may be either Specifical (or Common;) or Numerical, Mixed or Single. Most Fallacies arise from substitution of one Identity for Another.
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The Negative included in the Major is true of the same Individuall or Numericall sum; but not of the same Specificall. For suppose twenty pounds in gold were due;
The Negative included in the Major is true of the same Individu or Numerical sum; but not of the same Specifical. For suppose twenty pounds in gold were due;
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But the Intrusion or admission of one Numericall Identitie for another of different kinde, is not so easily discerned in matters not distinguishable by common sense;
But the Intrusion or admission of one Numerical Identity for Another of different kind, is not so Easily discerned in matters not distinguishable by Common sense;
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especially if the Relative or Antecedent be in ordinary discourse promiscuously matched with both, and that conjuctim or divisim. The Numericall Identitie inclused betwixt the Relatives, [ Whatsoever and whomsoever, quis, quicquid, quaecunque ] and their Antecedents whether expressed or understood, is sometimes an Identitie of Essence or Nature onely, sometimes of Qualitie onely, sometimes of Quantitie or proportion onely:
especially if the Relative or Antecedent be in ordinary discourse promiscuously matched with both, and that conjuctim or Divisim. The Numerical Identity inclused betwixt the Relatives, [ Whatsoever and whomsoever, quis, quicquid, quaecunque ] and their Antecedents whither expressed or understood, is sometime an Identity of Essence or Nature only, sometime of Quality only, sometime of Quantity or proportion only:
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sometimes of Essence and Qualitie, but not of Quantitie; sometimes of Essence and Quantitie, but not of Qualitie; sometimes of Qualitie and Quantitie, but not of Essence. These Rules are universally true ▪ [ Wheresoever the Minor proposition is charged with an Identitie of Qualitie, Quantitie, Time or Essence, wherewith the Major is not charged:
sometime of Essence and Quality, but not of Quantity; sometime of Essence and Quantity, but not of Quality; sometime of Quality and Quantity, but not of Essence. These Rules Are universally true ▪ [ Wheresoever the Minor proposition is charged with an Identity of Quality, Quantity, Time or Essence, wherewith the Major is not charged:
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The Minor includes another Identitie, of Qualitie, which cannot be admitted in the Conclusion; because not charged in the Major. Had the Assumption beene thus;
The Minor includes Another Identity, of Quality, which cannot be admitted in the Conclusion; Because not charged in the Major. Had the Assump been thus;
The conclusion is evidently false, albeit wee restraine it to the same individuall humane nature, or reasonable creature which immutable goodnesse did actually approve.
The conclusion is evidently false, albeit we restrain it to the same Individu humane nature, or reasonable creature which immutable Goodness did actually approve.
And whiles this Identitie of Qualitie or Consonancie lasts, the rule of goodnesse cannot but approve the nature thus consonant: otherwise it should bee mutable in its judgement, or approbation.
And while this Identity of Quality or Consonancy lasts, the Rule of Goodness cannot but approve the nature thus consonant: otherwise it should be mutable in its judgement, or approbation.
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The Syllogisme last mentioned would bee unanswerable, were their doctrine not fallacious or rather altogether false, which would perswade that every entitie, nature, or creature, qua talis, as such, is good and approveable by the Creator.
The Syllogism last mentioned would be unanswerable, were their Doctrine not fallacious or rather altogether false, which would persuade that every entity, nature, or creature, qua Talis, as such, is good and approvable by the Creator.
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And whatsoever other nature is so qualified as Adams was, when he approved it, hath still the same approbation from the immutable rule of goodnesse, which he had:
And whatsoever other nature is so qualified as Adams was, when he approved it, hath still the same approbation from the immutable Rule of Goodness, which he had:
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The Syllogisme in which wee stated the seeming endlesse controversie last, hath all the faults which these two last fallacies had, and a great many more. The Syllogisme was this;
The Syllogism in which we stated the seeming endless controversy last, hath all the Faults which these two last fallacies had, and a great many more. The Syllogism was this;
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The Major supposeth an Identitie not of person onely, but of qualitie: yea of degrees of qualitie. For as the immediate object of divine approbation is justice, consonancie or conformitie to the immutable rule of goodnesse: so the immediate object of reprobation or induration, is not the abstract entitie or nature of man; but the nature mis-qualified, that is, unjust or dissonant from the rule of goodnesse. And according to the degrees of injustice or dissonancie, are the degrees of divine dislike, of divine reprobation or induration.
The Major Supposeth an Identity not of person only, but of quality: yea of Degrees of quality. For as the immediate Object of divine approbation is Justice, consonancy or conformity to the immutable Rule of Goodness: so the immediate Object of reprobation or induration, is not the abstract entity or nature of man; but the nature mis-qualified, that is, unjust or dissonant from the Rule of Goodness. And according to the Degrees of injustice or dissonancy, Are the Degrees of divine dislike, of divine reprobation or induration.
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And therefore the minor proposition, albeit eternally true, yet is eternally true onely with reference to those points of time, wherein Pharaoh was so qualified.
And Therefore the minor proposition, albeit eternally true, yet is eternally true only with Referente to those points of time, wherein Pharaoh was so qualified.
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This collection is false, God from eternitie foresaw that all men would be sinners, Ergo, Hee foresaw from eternitie, that Adam in his integritie should bee a sinner.
This collection is false, God from eternity foresaw that all men would be Sinners, Ergo, He foresaw from eternity, that Adam in his integrity should be a sinner.
This conclusion rightly scanned, includes an universalitie of the subject, that is, all the severall objects of divine justice, which are contained in Pharaohs life; not one particular onely.
This conclusion rightly scanned, includes an universality of the Subject, that is, all the several objects of divine Justice, which Are contained in Pharaohs life; not one particular only.
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And thus at length we are arrived at that point, whence wee may descrie the occasions by which so many Writers of good note have missed the right streame or current of our Apostles discourse,
And thus At length we Are arrived At that point, whence we may descry the occasions by which so many Writers of good note have missed the right stream or current of our Apostles discourse,
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and gravelled themselves and their Auditors upon by-shelves. All this hath beene for want of consideration, That albeit Pharaoh from his birth unto his death, were but one and the same individuall man;
and graveled themselves and their Auditors upon by-shelves. All this hath been for want of consideration, That albeit Pharaoh from his birth unto his death, were but one and the same Individu man;
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Yet if the first and last owners should have sold or bought scarlet by this one and the same Scepter; they should have found a great alteration in the measure.
Yet if the First and last owners should have sold or bought scarlet by this one and the same Sceptre; they should have found a great alteration in the measure.
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So then it is one thing to bee one and the self-same standard; and another thing, to bee one and the self-same staffe or scepter. The least alteration in length or quantitie that can be, doth alter the identitie of any measure: but not the identitie of the materiall substance of that which is the measure. The same graines of barly which grow this yeare, may bee kept till seven yeares hence.
So then it is one thing to be one and the selfsame standard; and Another thing, to be one and the selfsame staff or sceptre. The least alteration in length or quantity that can be, does altar the identity of any measure: but not the identity of the material substance of that which is the measure. The same grains of Barley which grow this year, may be kept till seven Years hence.
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But hee that should lend gold according to their weight this yeare, and receive it according to their weight at the seven yeares end, should finde great difference in the summes:
But he that should lend gold according to their weight this year, and receive it according to their weight At the seven Years end, should find great difference in the sums:
] For hee doth not decree iniquity at all, much lesse full measures of iniquity. And yet, unlesse he so decree, not iniquity only, but the full measure of it;
] For he does not Decree iniquity At all, much less full measures of iniquity. And yet, unless he so Decree, not iniquity only, but the full measure of it;
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And it may be, hee was of opinion, that as well each severall qualification, as each different measure of Pharaohs hardening or impenitency, did come to passe by Gods irresistible will.
And it may be, he was of opinion, that as well each several qualification, as each different measure of Pharaohs hardening or impenitency, did come to pass by God's irresistible will.
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His error, into which the greatest Clerk living (especially if hee be not an accurate Philosopher) might easily slide, was in confounding eternitie with successive duration;
His error, into which the greatest Clerk living (especially if he be not an accurate Philosopher) might Easily slide, was in confounding eternity with successive duration;
Hee and many others in this argument speake, as if they conceived that the necessarie coexistence of eternitie with time did necessarily draw every mans whole course of life, motu quodam raptus, after such a manner as Astronomers suppose that the highest Spheare doth move the lower,
He and many Others in this argument speak, as if they conceived that the necessary coexistence of eternity with time did necessarily draw every men Whole course of life, motu Quodam raptus, After such a manner as Astronomers suppose that the highest Sphere does move the lower,
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not his actions onely, but his person, are carried headlong by the everlasting revolution of the unchangeable decree, everlasting unavoydable destruction.
not his actions only, but his person, Are carried headlong by the everlasting revolution of the unchangeable Decree, everlasting unavoidable destruction.
To reconcile these two propositions aright, [ God from eternitie decreed by his irresistible will that Adam should die, ] [ God from eternitie did not decree by his irresistible will, that Adam should die, ] otherwise than wee have reconciled the two former, [ God from eternitie decreed to harden Pharaoh by his irresistible will;
To reconcile these two propositions aright, [ God from eternity decreed by his irresistible will that Adam should die, ] [ God from eternity did not Decree by his irresistible will, that Adam should die, ] otherwise than we have reconciled the two former, [ God from eternity decreed to harden Pharaoh by his irresistible will;
] [ God did not decree by his irresistible will, that Adam not sinning, should die ] nor did hee decree by his irresistible will, that Adam should sin, that hee might die.
] [ God did not Decree by his irresistible will, that Adam not sinning, should die ] nor did he Decree by his irresistible will, that Adam should sin, that he might die.
Nor was Pharaohs finall induration more inevitable, than the measure of iniquitie to which such induration was from eternitie awarded by Gods irresistible will.
Nor was Pharaohs final induration more inevitable, than the measure of iniquity to which such induration was from eternity awarded by God's irresistible will.
And this accomplishment presupposed, the induration was most inevitable, his finall reprobation as irrecoverable, as Gods absolute will (taking absolute as it is opposed to disjunct) is irresistible:
And this accomplishment presupposed, the induration was most inevitable, his final reprobation as irrecoverable, as God's absolute will (taking absolute as it is opposed to disjunct) is irresistible:
The same proposition in respect of reprobation is universally true Vniversalitate subjecti, that is, of every other person so ill qualified as Pharaoh was, when God did harden him.
The same proposition in respect of reprobation is universally true Universality Subject, that is, of every other person so ill qualified as Pharaoh was, when God did harden him.
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And seeing no man is exempted from his jurisdiction, hee may harden whom hee will, after the same manner that hee hardened Pharaoh: although de facto hee doth not so harden all the reprobates;
And seeing no man is exempted from his jurisdiction, he may harden whom he will, After the same manner that he hardened Pharaoh: although de facto he does not so harden all the Reprobates;
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That thus to dispense of mercy and justice in this life, doth argue no partialitie or respect of persons with God, is an argument elsewhere to be insisted upon.
That thus to dispense of mercy and Justice in this life, does argue no partiality or respect of Persons with God, is an argument elsewhere to be insisted upon.
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Pharaoh was absolutely reprobated from eternitie, that is, His reprobation was immutable from eternitie; Ergo, Pharaoh in his youth or infancie was a reprobate.
Pharaoh was absolutely reprobated from eternity, that is, His reprobation was immutable from eternity; Ergo, Pharaoh in his youth or infancy was a Reprobate.
But unto this consequence every Artist could make replie, that the proper and immediate subject of the Eclipse is not the Nature or Substance of the Moone howsoever considered;
But unto this consequence every Artist could make reply, that the proper and immediate Subject of the Eclipse is not the Nature or Substance of the Moon howsoever considered;
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yet it is necessarie, yet it is true onely of the Moone in such Diametrall opposition to the Sunne, that the Earth may cover it with her shadow as with a mantle.
yet it is necessary, yet it is true only of the Moon in such Diametral opposition to the Sun, that the Earth may cover it with her shadow as with a mantle.
Whensoever it is in such opposition, it is necessarily Eclipsed. Whensoever it is not in such opposition to the Sunne, it cannot possibly by course of nature be Eclipsed. It is in like manner true which wee have often said, that the proper and immediate object of the eternall decree, concerning induration or reprobation, was not Pharaohs individuall Entitie or essence: but Pharaoh charged with a certaine measure of iniquitie, or separation from his God.
Whensoever it is in such opposition, it is necessarily Eclipsed. Whensoever it is not in such opposition to the Sun, it cannot possibly by course of nature be Eclipsed. It is in like manner true which we have often said, that the proper and immediate Object of the Eternal Decree, Concerning induration or reprobation, was not Pharaohs Individu Entity or essence: but Pharaoh charged with a certain measure of iniquity, or separation from his God.
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yet the degrees of his declination from the unchangeable rule of justice, or of his opposition to the fountaine of mercy and goodnesse, might be more than are the degrees of the Moones aberration or elongation from the Sunne. Now the All-seeing providence did more accurately calculate each word, each worke, each thought of Pharaoh, and their opposition to his goodnesse,
yet the Degrees of his declination from the unchangeable Rule of Justice, or of his opposition to the fountain of mercy and Goodness, might be more than Are the Degrees of the Moons aberration or elongation from the Sun. Now the All-seeing providence did more accurately calculate each word, each work, each Thought of Pharaoh, and their opposition to his Goodness,
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than Astronomers can doe the motions of the Moone or Planets. And will he not make his payment according to his calculation? So that in one and the selfe same Pharaoh there might be more severall objects of the eternall decree,
than Astronomers can do the motions of the Moon or Planets. And will he not make his payment according to his calculation? So that in one and the self same Pharaoh there might be more several objects of the Eternal Decree,
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Unto Pharaoh then having made up the full measure of his iniquitie, the irresistible induration and unrecoverable reprobation was, by the virtue of this eternall decree, altogether necessarie and inevitable.
Unto Pharaoh then having made up the full measure of his iniquity, the irresistible induration and unrecoverable reprobation was, by the virtue of this Eternal Decree, altogether necessary and inevitable.
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To thinke the unchangeable rule of justice should award the same measure of induration or reprobation unto farre different measures of iniquitie, is deeper than the dregges of Heathenisme:
To think the unchangeable Rule of Justice should award the same measure of induration or reprobation unto Far different measures of iniquity, is Deeper than the dregs of Heathenism:
The former resemblance is fully parallell to our resolution in all other points, save onely in this, that the eternall decree did not so necessary direct or impell Pharaoh to make up the full measure of his iniquitie,
The former resemblance is Fully parallel to our resolution in all other points, save only in this, that the Eternal Decree did not so necessary Direct or impel Pharaoh to make up the full measure of his iniquity,
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as it doth direct and guide the course of the Moone, till it come in full and Diametrall opposition to the Sunne. Therefore this Similitude will not follow, The Moone, though not at this time Eclipsed;
as it does Direct and guide the course of the Moon, till it come in full and Diametral opposition to the Sun. Therefore this Similitude will not follow, The Moon, though not At this time Eclipsed;
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yet holds that course by the unchangeable decree, which in time will bring it to be in Diametrall opposition to the Sunne, and by consequence to be Eclipsed:
yet holds that course by the unchangeable Decree, which in time will bring it to be in Diametral opposition to the Sun, and by consequence to be Eclipsed:
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so might it be truly said, in a contrarie sense, Pharaoh sometimes was not Pharaoh. When he was a childe, he spake as a childe, hee thought as a childe.
so might it be truly said, in a contrary sense, Pharaoh sometime was not Pharaoh. When he was a child, he spoke as a child, he Thought as a child.
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much lesse was it infused by Gods irresistible will: but acquired by custome. The seeds of it were sowne by his owne selfe will: ambitious pride was the root: politick jelousie was the bud: tyrannie and oppression, the fruit.
much less was it infused by God's irresistible will: but acquired by custom. The seeds of it were sown by his own self will: ambitious pride was the root: politic jealousy was the bud: tyranny and oppression, the fruit.
During all this progresse from bad to worse, the immediate object of Gods immutable and unresistible will was mutabilitie in Pharaoh. But this progresse which was not necessarie by any eternall decree or law, being de facto once accomplished;
During all this progress from bad to Worse, the immediate Object of God's immutable and unresistible will was mUTABILITY in Pharaoh. But this progress which was not necessary by any Eternal Decree or law, being de facto once accomplished;
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That Pharaoh in his youth or infancie was not such an object of Gods irresistible will for induration, as in his full age hee became, may be thus demonstrated:
That Pharaoh in his youth or infancy was not such an Object of God's irresistible will for induration, as in his full age he became, may be thus demonstrated:
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The necessity of it likewise may bee made evident by the rules of conversion; No mans salvation that stands excluded by Gods irresistible will from salvation, is truly possible:
The necessity of it likewise may be made evident by the rules of conversion; No men salvation that Stands excluded by God's irresistible will from salvation, is truly possible:
If to save Pharaoh after he had committed many actuall sinnes and follies of youth, did imply any contradiction, what man of yeares, in this age especially, can hope for pardon?
If to save Pharaoh After he had committed many actual Sins and follies of youth, did imply any contradiction, what man of Years, in this age especially, can hope for pardon?
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For wee may with safetie inferre, That God did not decree by his irresistible will to exclude Pharaoh in his youth or infancie from possibilitie of salvation:
For we may with safety infer, That God did not Decree by his irresistible will to exclude Pharaoh in his youth or infancy from possibility of salvation:
He which is alwayes the same without possibility of alteration in himselfe, is at all times equally able to doe all things that in themselves are not impossible.
He which is always the same without possibility of alteration in himself, is At all times equally able to do all things that in themselves Are not impossible.
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To have shewed mercie to Pharaoh was absolutely possible to God, and hence conclude; Ergo, It is possible to God, to shew mercie on him at this instant:
To have showed mercy to Pharaoh was absolutely possible to God, and hence conclude; Ergo, It is possible to God, to show mercy on him At this instant:
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the illation, whatsoever the assertion be, includes the same fallacie of composition, which was before discovered in the Syllogisme, Quas emisti carnes, easdem comedisti;
the illation, whatsoever the assertion be, includes the same fallacy of composition, which was before discovered in the Syllogism, Quas emisti carnes, easdem comedisti;
To save any man that hath not made up the full measure of his iniquitie, implies no contradiction to his infinite goodnesse, no impeachment to his Majestie:
To save any man that hath not made up the full measure of his iniquity, Implies no contradiction to his infinite Goodness, no impeachment to his Majesty:
so mindes too much accustomed to the Logician Dialect, without which there can bee no commerce with arts and sciences, oft-times forget the character of ordinarie speech, in matters of civill and common use.
so minds too much accustomed to the Logician Dialect, without which there can be no commerce with arts and sciences, ofttimes forget the character of ordinary speech, in matters of civil and Common use.
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In arts or sciences, divisions should be either formall, by direct predicamentall line, as that, [ Of creatures indued with sense, some have reason, some are reasonlesse:
In arts or sciences, divisions should be either formal, by Direct predicamental line, as that, [ Of creatures endued with sense, Some have reason, Some Are reasonless:
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As if a Geographer should say, [ Of the inhabitants of the earth, some are seated on this side the Line, others beyond it, or just under it; ] this division were good:
As if a Geographer should say, [ Of the inhabitants of the earth, Some Are seated on this side the Line, Others beyond it, or just under it; ] this division were good:
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for a great many are commodiously seated betwixt the Tropicks, (as experience hath taught later ages to reforme the errour of the Ancient:) and some likewise betwixt the Polar circles and the Poles.
for a great many Are commodiously seated betwixt the Tropics, (as experience hath taught later ages to reform the error of the Ancient:) and Some likewise betwixt the Polar Circles and the Poles.
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Whence, if wee take these termes, in that extraordinary measure which is included in this division, the most part of men, with whom we shall usually have to deale, doe not fall within either member.
Whence, if we take these terms, in that extraordinary measure which is included in this division, the most part of men, with whom we shall usually have to deal, do not fallen within either member.
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The proper, perhaps the only subject of this division in Moses time, were the Israelites and Egyptians: in our Apostles time, the cast-away Jewes, and such of the Gentiles as were forthwith to bee ingraffed in their stead.
The proper, perhaps the only Subject of this division in Moses time, were the Israelites and egyptians: in our Apostles time, the castaway Jews, and such of the Gentiles as were forthwith to be Ingrafted in their stead.
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If we take mercie and induration in a lesser measure, according to their lower degrees or first dispositions, scarce any man living of riper yeares but hath devolved from the one part of this division unto the other, oftner than hee hath eaten, dranke, or slept.
If we take mercy and induration in a lesser measure, according to their lower Degrees or First dispositions, scarce any man living of riper Years but hath devolved from the one part of this division unto the other, oftener than he hath eaten, drank, or slept.
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how much more our actuall desires or operations? And whatsoever is mutably good or mutably evill in respect of its acts and operations, (which are sometimes de bono, sometimes de malo objecto) hath its alternate motions from Gods decree of hardning, towards his decree of shewing mercie, and è contra.
how much more our actual Desires or operations? And whatsoever is mutably good or mutably evil in respect of its acts and operations, (which Are sometime de Bono, sometime de Malo objecto) hath its alternate motions from God's Decree of hardening, towards his Decree of showing mercy, and è contra.
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The doctrine contained in this passage of Scripture will never sound well for the setling of the affections and consciences of such as be Novices in faith,
The Doctrine contained in this passage of Scripture will never found well for the settling of the affections and Consciences of such as be novices in faith,
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and thou art found a despiser of the riches of his bountie, unlesse thou embrace these illuminations (notwithstanding thy inbred corruptions daily increase upon thee) as undoubted pledges of his favour,
and thou art found a despiser of the riches of his bounty, unless thou embrace these illuminations (notwithstanding thy inbred corruptions daily increase upon thee) as undoubted pledges of his favour,
than hee that danceth doth to him that pipeth or harpeth, unto that sweet voyce of our heavenly Father encouraging thee in particular as hee did sometimes the host of Israel, Oh that there were such an heart in thee alwayes, that it might goe well with thee for ever.
than he that dances does to him that pipeth or harpeth, unto that sweet voice of our heavenly Father encouraging thee in particular as he did sometime the host of Israel, O that there were such an heart in thee always, that it might go well with thee for ever.
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But eschew these or the like inferences as cunning Sophismes of the great Tempter, that old and subtile Serpent, I thanke God J have felt the good motions of the spirit, J perceive the pledges of his good purpose toward mee: but his purpose is unchangeable.
But eschew these or the like inferences as cunning Sophisms of the great Tempter, that old and subtle Serpent, I thank God J have felt the good motions of the Spirit, J perceive the pledges of his good purpose towards me: but his purpose is unchangeable.
And consider withall that albeit thou canst not make or prepare thy selfe to be a vessell of mercy: yet thy untimely presumption, of it continue long, in the end will make thee,
And Consider withal that albeit thou Canst not make or prepare thy self to be a vessel of mercy: yet thy untimely presumption, of it continue long, in the end will make thee,
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Doest thou see thy brother, one baptized in the name of Christ, goe on stubbornly in his wicked courses? thou doest well to threaten him with the sentence of Death.
Dost thou see thy brother, one baptised in the name of christ, go on stubbornly in his wicked courses? thou dost well to threaten him with the sentence of Death.
it is as free for him yet to shew mercy upon supposed Cast-awayes, and to harden uncharitable and presumptuous Pharisees (for the present manifestation of his glory) as it was for him to reject the Jewes and chuse the Gentiles.
it is as free for him yet to show mercy upon supposed Castaways, and to harden uncharitable and presumptuous Pharisees (for the present manifestation of his glory) as it was for him to reject the Jews and choose the Gentiles.
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yet hee that from these foundations would reare up the edifice of his faith, after this hasty manner, [ Gods purpose to call, elect and save mee, is immutable;
yet he that from these foundations would rear up the edifice of his faith, After this hasty manner, [ God's purpose to call, elect and save me, is immutable;
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For first, who can be longer ignorant of this truth, than it shall please him to consider it? That Gods purpose and will is most immutable in respect of every object possible:
For First, who can be longer ignorant of this truth, than it shall please him to Consider it? That God's purpose and will is most immutable in respect of every Object possible:
that mutabilitie it selfe, all the changes and chances of this mortall life, and the immutable state of immortality in the life to come, are alike immutably decreed by the eternall counsell of his immutable will.
that mUTABILITY it self, all the changes and chances of this Mortal life, and the immutable state of immortality in the life to come, Are alike immutably decreed by the Eternal counsel of his immutable will.
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before wee become so actually and compleatly spirituall, as utterly to mortifie all lusts and concupiscences of the flesh? ] Untill then our mortification be compleat and full, wee may not presume all possibilitie of living after the flesh to be finally expired and utterly extinct in our soules.
before we become so actually and completely spiritual, as utterly to mortify all Lustiest and concupiscences of the Flesh? ] Until then our mortification be complete and full, we may not presume all possibility of living After the Flesh to be finally expired and utterly extinct in our Souls.
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But if to such as finally perish, no true or reall possibilitie of repentance during the whole course of this mortall life, be allotted by the everlasting irresistible decree;
But if to such as finally perish, no true or real possibility of Repentance during the Whole course of this Mortal life, be allotted by the everlasting irresistible Decree;
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in what true sense can God be said to allow them a time of repentance? How doth our Apostle say, that the bountifulnesse of God doth lead or draw them to repentance, if the doore of repentance be perpetually mured up against them by his irresistible will?
in what true sense can God be said to allow them a time of Repentance? How does our Apostle say, that the bountifulness of God does led or draw them to Repentance, if the door of Repentance be perpetually mured up against them by his irresistible will?
If in such as are saved, there never were from their birth or baptisme any true or reall possibility of running the wayes of death, not what sinnes soever they commit, the feare of Hell,
If in such as Are saved, there never were from their birth or Baptism any true or real possibility of running the ways of death, not what Sins soever they commit, the Fear of Hell,
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For mine owne part, albeit I feare not the state of absolute reprobation, yet so conscious am I to mine owne infirmities, that I would not for all the hopes,
For mine own part, albeit I Fear not the state of absolute reprobation, yet so conscious am I to mine own infirmities, that I would not for all the hope's,
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Upon this reall possibilitie of becomming vessels of wrath, doth our Apostle ground those admonitions, Hebr. 3. 12. 13. Take heed, brethren, lest there be in any of you an evill heart of unbeleefe, in departing from the living God:
Upon this real possibility of becoming vessels of wrath, does our Apostle ground those admonitions, Hebrew 3. 12. 13. Take heed, brothers, lest there be in any of you an evil heart of unbelief, in departing from the living God:
And againe, chapt. 4. verse 1. Let us therefore feare lest a promise being left us of entring into his rest, any of you should seeme to come short of it.
And again, Chapter. 4. verse 1. Let us Therefore Fear lest a promise being left us of entering into his rest, any of you should seem to come short of it.
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These and the like admonitions frequent in the Prophets and the Gospell, suppose the men whom they admonish to be as yet not absolutely reprobated, but in a mutable state;
These and the like admonitions frequent in the prophets and the Gospel, suppose the men whom they admonish to be as yet not absolutely reprobated, but in a mutable state;
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in a state subject to a mutable possibility of becomming vessels of wrath, or vessels of mercy; and by consequence, not altogether uncapable of that height of impietie unto which onely the eternall and immutable decree hath allotted absolute impossibility of repentance, or of salvation.
in a state Subject to a mutable possibility of becoming vessels of wrath, or vessels of mercy; and by consequence, not altogether uncapable of that height of impiety unto which only the Eternal and immutable Decree hath allotted absolute impossibility of Repentance, or of salvation.
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Upon the true and reall possibilitie of becomming vessels of mercy supposed to be awarded to all partakers of the word and Sacraments, doth Saint Peter ground that exhortation, Brethren, give diligence to make your calling and election sure:
Upon the true and real possibility of becoming vessels of mercy supposed to be awarded to all partakers of the word and Sacraments, does Saint Peter ground that exhortation, Brothers, give diligence to make your calling and election sure:
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unto which absolute impossibilitie of Apostasie is as irresistibly assigned, by the eternall immutable decree, as finall induration or impossibilitie of repentance is unto the full measure of iniquitie.
unto which absolute impossibility of Apostasy is as irresistibly assigned, by the Eternal immutable Decree, as final induration or impossibility of Repentance is unto the full measure of iniquity.
In what proportion these two contrarie possibilities may bee mixt in all or most men before they arrive at the point of absolute impossibilitie either of Apostasie or of repentance;
In what proportion these two contrary possibilities may be mixed in all or most men before they arrive At the point of absolute impossibility either of Apostasy or of Repentance;
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wee leave it to every mans private conscience to guesse or examine grosso modo, and to infinite and eternall wisdome exactly and absolutely to determine.
we leave it to every men private conscience to guess or examine Grosso modo, and to infinite and Eternal Wisdom exactly and absolutely to determine.
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or whether the mutuall possibilities of becomming vessels of mercie or vessels of wrath, may not, in some degree or other, continue their combination in some men untill the very last act or exercise of mortall life.
or whither the mutual possibilities of becoming vessels of mercy or vessels of wrath, may not, in Some degree or other, continue their combination in Some men until the very last act or exercise of Mortal life.
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and Gods words are all spirituall, and alwayes leave some print or touch behinde them, whereby the soule, in some degree or other, is presently hardned, or presently mollified;
and God's words Are all spiritual, and always leave Some print or touch behind them, whereby the soul, in Some degree or other, is presently hardened, or presently mollified;
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Continuall or frequent calcitration against the edge of this fierie sword breeds a Callum or compleat hardnesse; or (as the Apostle speakes) eit seares the conscience. But where it entereth, it causeth the heart to melt,
Continual or frequent calcitration against the edge of this fiery sword breeds a Callum or complete hardness; or (as the Apostle speaks) eit sears the conscience. But where it entereth, it Causes the heart to melt,
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Though God by an Angell or voice from heaven should speak to one man at his devotions, Thou shalt bee saved; and to another at the same time, Thou shalt be damned: his speeches to the one were to bee taken as a good encouragement to goe forward in his service;
Though God by an Angel or voice from heaven should speak to one man At his devotions, Thou shalt be saved; and to Another At the same time, Thou shalt be damned: his Speeches to the one were to be taken as a good encouragement to go forward in his service;
and not as ratifications of immutabilitie in either course, not as irrevocable sentences of salvation or damnation in respect of their individuall persons,
and not as ratifications of immutability in either course, not as irrevocable sentences of salvation or damnation in respect of their Individu Persons,
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yet it is true, that the Jewes (though the seed of Abraham and sonnes of Israel) were not partakers of the promise made to Abraham. For they became those Idumaeans, those Philistines, those Egyptians, against whom Gods Prophets had so often threatned his judgements, whom they themselves had excluded from Gods temple. One principall cause of their miscarriage was their ignorance of the Propheticall language, whose threats or promises are alwayes immediately terminated not to mens persons, but to their qualifications.
yet it is true, that the Jews (though the seed of Abraham and Sons of Israel) were not partakers of the promise made to Abraham. For they became those Idumaeans, those philistines, those egyptians, against whom God's prophets had so often threatened his Judgments, whom they themselves had excluded from God's temple. One principal cause of their miscarriage was their ignorance of the Prophetical language, whose Treats or promises Are always immediately terminated not to men's Persons, but to their qualifications.
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In their Dialect, only true Confessors are true Jewes; every hypocrite or backeslider is a Gentile, an Idumaean, a Philistine. None to whom God hath spoken by his Prophets, were by birth such obdurate Philistines, as had no possibilitie of becomming Israelites or true Confessors. The children of Israel were not by nature so undegenerate sonnes of Abraham as to be without all possibility of becomming Amorites.
In their Dialect, only true Confessors Are true Jews; every hypocrite or backeslider is a Gentile, an Idumaean, a Philistine. None to whom God hath spoken by his prophets, were by birth such obdurate philistines, as had no possibility of becoming Israelites or true Confessors. The children of Israel were not by nature so undegenerate Sons of Abraham as to be without all possibility of becoming amorites.
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First, to admonish these Jewes by Gods judgements on Pharaoh, not to strive with their Maker, not to neglect the warnings of their peace, upon presumption that they were vessels of mercy by inheritance:
First, to admonish these Jews by God's Judgments on Pharaoh, not to strive with their Maker, not to neglect the Warnings of their peace, upon presumption that they were vessels of mercy by inheritance:
seeing they could not pretend any privilege able to exempt them from Gods generall jurisdiction of hardning whom he would, (as well of the Sonnes of Abraham, as of the Aegyptians,) of diverting those beames of glory which had shined on them, upon some other nation.
seeing they could not pretend any privilege able to exempt them from God's general jurisdiction of hardening whom he would, (as well of the Sons of Abraham, as of the egyptians,) of diverting those beams of glory which had shined on them, upon Some other Nation.
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It secondly reacheth to us Gentiles, and forewarns all and every one of us, by Gods fearefull judgements upon these Jewes, not to tie the immutabilitie of Gods decree for Election unto any hereditarie, amiable, nationall disposition;
It secondly reaches to us Gentiles, and forewarns all and every one of us, by God's fearful Judgments upon these Jews, not to tie the immutability of God's Decree for Election unto any hereditary, amiable, national disposition;
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but to fasten one eye as stedfastly upon Gods severitie towards the Jew, as we doe the other upon the riches of his glorie and mercie towards our selves.
but to fasten one eye as steadfastly upon God's severity towards the Jew, as we do the other upon the riches of his glory and mercy towards our selves.
For if he spared not the naturall branches, let us take heed lest he also spare not us, who have beene hitherto the flower and bud of the Gentiles. Behold therefore the goodnesse and severitie of God: on them which fell, severitie;
For if he spared not the natural branches, let us take heed lest he also spare not us, who have been hitherto the flower and bud of the Gentiles. Behold Therefore the Goodness and severity of God: on them which fell, severity;
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The one aspect breedeth feare, the other bringeth forth hope: and in the right counterpoise of hope and feare consists that uprightnesse of minde and equabilitie of affections, without which no man can direct his course aright unto the Land of promise. This manifestation of Gods mercie to one people or other,
The one aspect breeds Fear, the other brings forth hope: and in the right counterpoise of hope and Fear consists that uprightness of mind and equability of affections, without which no man can Direct his course aright unto the Land of promise. This manifestation of God's mercy to one people or other,
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after a kinde of equivalent vicissitude perpetuated from the like revolution of his severitie towards others, was the object of that profoundly divine contemplation, out of which our Apostle awaking,
After a kind of equivalent vicissitude perpetuated from the like revolution of his severity towards Others, was the Object of that profoundly divine contemplation, out of which our Apostle awaking,
and his wayes past finding out! Rom. 11. 33. Hee that desires to have his heart filled with such a measure of joyfull admiration as will seeke a vent in these or the like unaffected serious exclamations, must feed his thoughts with contemplation of divine attributes; specially with those of infinite duration or eternitie, of infinite wisdome, of infinite goodnesse and love to man.
and his ways passed finding out! Rom. 11. 33. He that Desires to have his heart filled with such a measure of joyful admiration as will seek a vent in these or the like unaffected serious exclamations, must feed his thoughts with contemplation of divine attributes; specially with those of infinite duration or eternity, of infinite Wisdom, of infinite Goodness and love to man.
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Secondly, to encourage mine owne soule and others with it, to accomplish those courses unto which the immutabilitie or absolute certaintie of election it selfe (which must in order of nature and time goe before our infallible apprehensions of it) is inevitably predestinated by the eternall and irresistible decree.
Secondly, to encourage mine own soul and Others with it, to accomplish those courses unto which the immutability or absolute certainty of election it self (which must in order of nature and time go before our infallible apprehensions of it) is inevitably predestinated by the Eternal and irresistible Decree.
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whose discussion neverthelesse hath seemed unto me very expedient, as well for warranting the particular uses which I purpose (if God permit) to make out of the chapter following,
whose discussion nevertheless hath seemed unto me very expedient, as well for warranting the particular uses which I purpose (if God permit) to make out of the chapter following,
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as for giving such satisfaction to my best friends as God hath enabled me to give my selfe, concerning the Apostles intent and meaning in this ninth chapter.
as for giving such satisfaction to my best Friends as God hath enabled me to give my self, Concerning the Apostles intent and meaning in this ninth chapter.
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That election should be ex fide aut operibus praevisis, for our faith or workes sakes; That any man should be more than meerly passive in his first conversion;
That election should be ex fide Or operibus praevisis, for our faith or works sakes; That any man should be more than merely passive in his First conversion;
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or lastly, That in man before his conversion, there should bee any sparke of free will remaining, save onely to doe evill Whosoever will grant me these two propositions, [ That the unregenerate man hath a true freedome in doing evill, ] and [ The eternall Creator a freedome in doing good:
or lastly, That in man before his conversion, there should be any spark of free will remaining, save only to do evil Whosoever will grant me these two propositions, [ That the unregenerate man hath a true freedom in doing evil, ] and [ The Eternal Creator a freedom in doing good:
] I will engage my selfe to give him full satisfaction, that no difference betwixt Reformed Churches concerning Predestination or Reprobation, is more than verball,
] I will engage my self to give him full satisfaction, that no difference betwixt Reformed Churches Concerning Predestination or Reprobation, is more than verbal,
WEe may consider two vertues, one for the societie of this life, Thankefulnesse; and the other for the attaining of the next life, Repentance, as precious metals, Silver and Gold. Of this Silver, of the vertue of Thankefulnesse, there are whole Mines in the Earth, books written by Morall men:
we may Consider two Virtues, one for the society of this life, Thankfulness; and the other for the attaining of the next life, Repentance, as precious metals, Silver and Gold. Of this Silver, of the virtue of Thankfulness, there Are Whole Mines in the Earth, books written by Moral men:
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before thou commest to those Waters: Remember now thy Creator, before those evill dayes come: and then thou wilt Repent that thou didst not remember him till Now.
before thou Comest to those Waters: remember now thy Creator, before those evil days come: and then thou wilt repent that thou didst not Remember him till Now.
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Here the Holy Ghost takes the nearest way to bring man to God, by awaking his Memorie. For the understanding requires long instruction, and cleare demonstration:
Here the Holy Ghost Takes the nearest Way to bring man to God, by awaking his Memory. For the understanding requires long instruction, and clear demonstration:
But doe it Now, Nunc in die, Now, whilst thou hast Light; and Nunc in diebus (as it is in the text) Now, whil'st God gives thee many Lights, many means to come to him;
But do it Now, Nunc in die, Now, while thou hast Light; and Nunc in diebus (as it is in the text) Now, whilst God gives thee many Lights, many means to come to him;
and as the Originall word NONLATINALPHABET imports, in diebus Electionum tuarum, whilst thou art able to make thy choice; whilst the grace of God shineth so brightly upon thee,
and as the Original word imports, in diebus Electionum tuarum, while thou art able to make thy choice; while the grace of God shines so brightly upon thee,
First, Remember; which word is used oftentimes in the Scripture for Considering and taking care for; God remembred Noah and every beast with him in the arke:
First, remember; which word is used oftentimes in the Scripture for Considering and taking care for; God remembered Noah and every beast with him in the Ark:
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but restraine it to the affection of that one facultie, the Memorie. For it is Stomachus animae, The Stomack of the soule, that receives and digests and turnes to good blood, all the benefits formerly exhibited to us in particular,
but restrain it to the affection of that one faculty, the Memory. For it is Stomachus Spirits, The Stomach of the soul, that receives and digests and turns to good blood, all the benefits formerly exhibited to us in particular,
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and a Christians understanding will take them for a spirituall deliverance from sinne and death, by the Messiah, Jesus Christ. Present but the name of a Bishop or an Elder out of the Acts of the Apostles, or out of the Epistles: and other men will take it for a name of paritie or equalitie;
and a Christians understanding will take them for a spiritual deliverance from sin and death, by the Messiah, jesus christ. Present but the name of a Bishop or an Elder out of the Acts of the Apostles, or out of the Epistles: and other men will take it for a name of parity or equality;
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and thereby those bitternesses betweene the Jesuites and the Dominicans in the Romane Church, even to the imputation of the crime of heresie upon one another, in questions concerning the Will of man,
and thereby those Bitternesses between the Jesuits and the Dominicans in the Roman Church, even to the imputation of the crime of heresy upon one Another, in questions Concerning the Will of man,
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and how that concurres with the Grace of God; particularly, Whether the same proportion of Grace being offered by God to two men equally disposed towards him before, must not necessarily worke equally in those two? And by those bitternesses amongst persons nearest us,
and how that concurs with the Grace of God; particularly, Whither the same proportion of Grace being offered by God to two men equally disposed towards him before, must not necessarily work equally in those two? And by those Bitternesses among Persons nearest us,
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particularly, Whether that proportion of Grace, which doth effectually convert a particular man, might not have been resisted by the perversenesse of that mans will? Whether that grace were irresistible or no? By all these and infinite such difficulties wee may see how untractable and untameable a facultie the will of man is.
particularly, Whither that proportion of Grace, which does effectually convert a particular man, might not have been resisted by the perverseness of that men will? Whither that grace were irresistible or no? By all these and infinite such difficulties we may see how untractable and untameable a faculty the will of man is.
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But leave the Vnderstanding and the Will, and come to the Memorie, not with matter of Law, but with matter of Fact; Let God make his wonderful works to be had in remembrance (as David speaketh;
But leave the Understanding and the Will, and come to the Memory, not with matter of Law, but with matter of Fact; Let God make his wondered works to be had in remembrance (as David speaks;
yet both lew and Christian, Papist and Protestant, Refractarie and Conformitant, are affected with a thankfull acknowledgement of his former mercies and benefits:
yet both lew and Christian, Papist and Protestant, Refractory and Conformitant, Are affected with a thankful acknowledgement of his former Mercies and benefits:
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And so in delivering the Gospell, one principall Seale thereof, the participation of his Bodie and Blood in the Sacrament, hee proceeds so too, hee recommends it to their Memorie; Doe this in remembrance of mee.
And so in delivering the Gospel, one principal Seal thereof, the participation of his Body and Blood in the Sacrament, he proceeds so too, he recommends it to their Memory; Do this in remembrance of me.
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as what understanding is large enough to doe so? If thy will bee too scrupulous to submit it selfe to the Ordinances of thine owne Church, which sometimes a Zeale, though not perverse, yet indigested, may worke:
as what understanding is large enough to do so? If thy will be too scrupulous to submit it self to the Ordinances of thine own Church, which sometime a Zeal, though not perverse, yet indigested, may work:
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as that every one of them may be a sufficient Catechisme to instruct thee in all thy particular duties to God for those mercies. And then as a well made and a well placed picture lookes alwayes upon him that lookes upon it:
as that every one of them may be a sufficient Catechism to instruct thee in all thy particular duties to God for those Mercies. And then as a well made and a well placed picture looks always upon him that looks upon it:
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If thy memorie cannot comprehend his mercie at large, as it hath beene shewed to his whole Church (as it is an incomprehensible thing to consider, that in a few yeares God hath made us even in number and temporall strength to our adversaries of the Roman Church:) If thy memorie have not received and held that great picture of our generall deliverance from that invincible navie; if that mercie be written in the Waters and in the Sands, where it was acted,
If thy memory cannot comprehend his mercy At large, as it hath been showed to his Whole Church (as it is an incomprehensible thing to Consider, that in a few Years God hath made us even in number and temporal strength to our Adversaries of the Roman Church:) If thy memory have not received and held that great picture of our general deliverance from that invincible navy; if that mercy be written in the Waters and in the Sands, where it was acted,
and not in thy memorie: if thou remember not our later, but greater deliverance from that artificiall hell, that vault of powder (in which the Devils instruments lost their plot;
and not in thy memory: if thou Remember not our later, but greater deliverance from that artificial hell, that vault of powder (in which the Devils Instruments lost their plot;
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they did not blow it up:) yet every man hath a pocket-picture about him, a manuall, a bosome booke; and if hee will but turne over one leafe of that booke, but remember what God hath done for him even since yesterday;
they did not blow it up:) yet every man hath a pocket-picture about him, a manual, a bosom book; and if he will but turn over one leaf of that book, but Remember what God hath done for him even since yesterday;
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hee shall finde by a little branch, a navigable river to saile into that great and endlesse sea of the mercies of God towards him from the beginning of his being. Doe but remember then. Remember now, saith the text.
he shall find by a little branch, a navigable river to sail into that great and endless sea of the Mercies of God towards him from the beginning of his being. Do but Remember then. remember now, Says the text.
Now there were three payments of first fruits appointed by God to the Jewes. The first were Primitiae spicarum, The first fruits of their eares of corne:
Now there were three payments of First fruits appointed by God to the Jews. The First were Primitiae spicarum, The First fruits of their ears of corn:
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and this, though it were not so soone, yet it was early too, about Whitsuntide. The third were Primitiae frugum, of all their latter fruits in generall;
and this, though it were not so soon, yet it was early too, about Whitsuntide. The third were Primitiae frugum, of all their latter fruits in general;
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offer thy confession to God, that it is the sun-shine of his grace, and not of thy moralitie. Offer at thy Pentecost, when soever the holy Ghost descends upon thee in a sierie tongue, that thou feedest thy selfe melted by the powerfull preaching of the word:
offer thy Confessi to God, that it is the sunshine of his grace, and not of thy morality. Offer At thy Pentecost, when soever the holy Ghost descends upon thee in a sierie tongue, that thou Feedest thy self melted by the powerful preaching of the word:
For if thou deferre thine offering till September, till thy Fall, till thy winter, till thy death; howsoever those may be thy first-fruits, because they be the first that ever thou gavest:
For if thou defer thine offering till September, till thy Fallen, till thy winter, till thy death; howsoever those may be thy Firstfruits, Because they be the First that ever thou Gavest:
but this is the best part of our selves, our soules. Expectes ut febris te vocet ad poenitentiam? Hadst thou rather a sicknesse should bring thee to God,
but this is the best part of our selves, our Souls. Expectes ut febris te vocet ad poenitentiam? Hadst thou rather a sickness should bring thee to God,
than to a Preacher? Thy businesse is to Remember: stay not for thy last sicknesse, which may be a Lethargie, in which thou maist forget thine owne name,
than to a Preacher? Thy business is to remember: stay not for thy last sickness, which may be a Lethargy, in which thou Mayest forget thine own name,
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For in the Night, our last Night, these thoughts that fall upon us, are rather Dreames than Remembrings: upon our death-bed wee rather dreame that wee repent, than repent indeed.
For in the Night, our last Night, these thoughts that fallen upon us, Are rather Dreams than Rememberings: upon our deathbed we rather dream that we Repent, than Repent indeed.
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And yet we who are vessels so broken, that there is not a sheard left to fetch water at the pit, (as the Prophet expresseth an irreparable ruine,) no meanes in our selves to derive one drop of the blood of Christ Iesus upon us, no meanes to wring out one teare of true contrition from us, have plunged our selves into this dark, this everlasting fire which was not prepared for us.
And yet we who Are vessels so broken, that there is not a shore left to fetch water At the pit, (as the Prophet Expresses an irreparable ruin,) no means in our selves to derive one drop of the blood of christ Iesus upon us, no means to wring out one tear of true contrition from us, have plunged our selves into this dark, this everlasting fire which was not prepared for us.
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God did not make that fire for us, much lesse did hee make us for that fire: (make us to damne us? God forbid:) but yet though it were not made for us at first, now it belongs to us;
God did not make that fire for us, much less did he make us for that fire: (make us to damn us? God forbid:) but yet though it were not made for us At First, now it belongs to us;
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the judgement takes hold of us. Whosoever beleeveth not, is already condemned: there the fire belongeth to our infidelitie, and the judgement takes hold of us.
the judgement Takes hold of us. Whosoever Believeth not, is already condemned: there the fire belongeth to our infidelity, and the judgement Takes hold of us.
Whats our remedy now? why still this is the way of Gods justice, and his proceeding, ut sententia lata sit invalida, That if hee publish his judgement, his judgement is not executed.
Whats our remedy now? why still this is the Way of God's Justice, and his proceeding, ut sententia lata sit invalida, That if he publish his judgement, his judgement is not executed.
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So in this cloud of Ite maledicti, wee may see Day-breake, and discerne beames of Sunning light in this judgement of Eternall darknesse. If the contemplation of Gods judgements bring us to Remember him, it is but a darke and stormie Day: but yet spirituall affliction and the apprehension of Gods anger, is one Day wherein wee may Remember God.
So in this cloud of Item Maledicti, we may see Daybreak, and discern beams of Sunning Light in this judgement of Eternal darkness. If the contemplation of God's Judgments bring us to remember him, it is but a dark and stormy Day: but yet spiritual affliction and the apprehension of God's anger, is one Day wherein we may remember God.
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This Remembring which we intend, is an inchoation, yea it is a great step into our Conversion and Regeneration, whereby wee are New Creatures: and therefore wee may well consider as many dayes in this New creation, as were in the first Creation of the world.
This Remembering which we intend, is an inchoation, yea it is a great step into our Conversion and Regeneration, whereby we Are New Creatures: and Therefore we may well Consider as many days in this New creation, as were in the First Creation of the world.
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In the first day was the making of Light: and our first day is the knowledge of him who sayes of him selfe, Ego sum Lux mundi, I am the light of the world;
In the First day was the making of Light: and our First day is the knowledge of him who Says of him self, Ego sum Lux mundi, I am the Light of the world;
This is then our first day, The Light, the knowledge the profession of the Gospell of Christ Iesus. Now God made Light first, ut operaretur in Luce, saith Saint Augustine, that hee might worke in the light, in producing other creatures:
This is then our First day, The Light, the knowledge the profession of the Gospel of christ Iesus. Now God made Light First, ut operaretur in Luce, Says Saint Augustine, that he might work in the Light, in producing other creatures:
God made Light first, that hee might make his other creatures by the light, (saith Saint Augustine:) and hee made that first too, ut cernerentur quae fecerat (saith Saint Ambrose) that these creatures might see one another:
God made Light First, that he might make his other creatures by the Light, (Says Saint Augustine:) and he made that First too, ut cernerentur Quae fecerat (Says Saint Ambrose) that these creatures might see one Another:
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and the noblest actions of Princes, Warre, and Peace, and Treaties, and all other Creatures and actions, which move in the lower Spheares, Frustra sunt, they are good for nothing, they will come to nothing, they are nothing,
and the Noblest actions of Princes, War, and Peace, and Treaties, and all other Creatures and actions, which move in the lower Spheres, Frustra sunt, they Are good for nothing, they will come to nothing, they Are nothing,
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if they abide not this Light, if there appeare not to the world a true Zeale of the preservation of the Gospell, and that wee doe not in any thing erubescere Evangelium, bee ashamed of making and declaring the love of the Gospell to be our principall end in all our actions.
if they abide not this Light, if there appear not to the world a true Zeal of the preservation of the Gospel, and that we do not in any thing erubescere Evangelium, be ashamed of making and declaring the love of the Gospel to be our principal end in all our actions.
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Now when God had made Light, and had made it to these purposes, Hee saw that the light was good, sayes Moses. This Seeing implyes a consideration, a deliberation, a debatement:
Now when God had made Light, and had made it to these Purposes, He saw that the Light was good, Says Moses. This Seeing Implies a consideration, a deliberation, a debatement:
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And then and not till then it was a Day, (sayes Moses.) And since God hath given us This day, The light of the Gospell, to these uses, to trie our owne purposes by, in our selves,
And then and not till then it was a Day, (Says Moses.) And since God hath given us This day, The Light of the Gospel, to these uses, to try our own Purposes by, in our selves,
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since God hath given us this day; Qui non humiliabit animam in die hac, &c. (as Moses speakes of other dayes of Gods institution) hee that will not throw downe himselfe before God on this day, in humble thanks that wee have it,
since God hath given us this day; Qui non Humiliabit animam in die hac, etc. (as Moses speaks of other days of God's Institution) he that will not throw down himself before God on this day, in humble thanks that we have it,
To make shorter dayes of the rest (for we must passe through all the dayes in a few minutes:) God in the second day made the firmament to divide betweene the waters above, and the waters below.
To make shorter days of the rest (for we must pass through all the days in a few minutes:) God in the second day made the firmament to divide between the waters above, and the waters below.
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And this firmament in man is Terminus cognoscibilium, The limit of those things which God hath given a man meanes and faculties to conceive and understand of him.
And this firmament in man is Terminus cognoscibilium, The limit of those things which God hath given a man means and faculties to conceive and understand of him.
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Hee hath limited our eyes with a starrie firmament too, with the knowledge of those things quae ubique, quae semper, which those starres whom hee hath kindled in his Church, The Fathers and the Doctors have ever from the beginning proposed as things necessarie for the salvation of our soules. As for the eternall decrees of God, and his unrevealed will and mysteries, and the knottie and inexplicable perplexities of the Schooles, they are waters above the firmament. Here Paul plants, here Apollo waters, here God raiseth up men to convey to us the dew of his Grace, by waters under the firmament, by visible meanes, by Sacraments, and by the Word so preached and so explicated,
He hath limited our eyes with a starry firmament too, with the knowledge of those things Quae ubique, Quae semper, which those Stars whom he hath kindled in his Church, The Father's and the Doctors have ever from the beginning proposed as things necessary for the salvation of our Souls. As for the Eternal decrees of God, and his unrevealed will and Mysteres, and the knotty and inexplicable perplexities of the Schools, they Are waters above the firmament. Here Paul plants, Here Apollo waters, Here God Raiseth up men to convey to us the due of his Grace, by waters under the firmament, by visible means, by Sacraments, and by the Word so preached and so explicated,
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And therefore this second day is consummated and perfected in the third: for in the third day, God came to that, Congregentur Aquae, Let the waters be gathered together into one place.
And Therefore this second day is consummated and perfected in the third: for in the third day, God Come to that, Congregentur water, Let the waters be gathered together into one place.
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all the doctrines necessarie for the life to come into the holy Catholick Church. And in this third day, God came to his Producat terra, there here upon Earth all herbs and fruits necessarie for mans food should bee produced:
all the doctrines necessary for the life to come into the holy Catholic Church. And in this third day, God Come to his Produceth terra, there Here upon Earth all herbs and fruits necessary for men food should be produced:
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that here in the visible Church should bee all things necessarie for the spirituall food of our Soules. And therefore in this third day God repeats twise that testimonie, Vidit quod esset bonum, Hee saw that it was good, that all herbs and trees should bee produced that bee seed;
that Here in the visible Church should be all things necessary for the spiritual food of our Souls. And Therefore in this third day God repeats twice that testimony, Vidit quod esset bonum, He saw that it was good, that all herbs and trees should be produced that bee seed;
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for collaterall doctrines, temporarie, interlinearie, marginall doctrines, which belong not to the bodie of the text, to fundamentall things necessarie to salvation:
for collateral doctrines, temporary, interlineary, marginal doctrines, which belong not to the body of the text, to fundamental things necessary to salvation:
In the fourth dayes worke, which was the making of the Sunne and Moone. Let the Sunne to rule the day be a testimonie of Gods love to thee in the sunshine of temporall prosperitie:
In the fourth days work, which was the making of the Sun and Moon. Let the Sun to Rule the day be a testimony of God's love to thee in the sunshine of temporal Prosperity:
and he can make thy Moone to turne to bloud, make all the promises of the Gospell which should comfort thee in adversitie, turne to despaire and obduration.
and he can make thy Moon to turn to blood, make all the promises of the Gospel which should Comfort thee in adversity, turn to despair and obduration.
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Let the fifth dayes worke, which was the creation Omnium reptilium & volatilium omnium, signifie either thy humble devotion, wherein thou sayest, Vermis ego & non homo, I am a worme, Oh God,
Let the fifth days work, which was the creation Omnium reptilium & volatilium omnium, signify either thy humble devotion, wherein thou Sayest, Vermis ego & non homo, I am a worm, O God,
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and no man, &c. or let it signifie the raising of thy soule in that securitie, Pennas columbae, that God hath given thee the wings of a dove to flie to the wildernesse from the temptations of this world, in a retired life and contemplation.
and no man, etc. or let it signify the raising of thy soul in that security, Pennas columbae, that God hath given thee the wings of a dove to fly to the Wilderness from the temptations of this world, in a retired life and contemplation.
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Let the sixt day, on which both man and beast were made of earth, (but yet a living soule breathed into man) remember thee, that this earth which treads upon thee must returne to the earth which thou treadest upon;
Let the sixt day, on which both man and beast were made of earth, (but yet a living soul breathed into man) Remember thee, that this earth which treads upon thee must return to the earth which thou treadest upon;
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And let the Sabbath remember thee too, that, since God hath given thee a temporall Sabbath, placed thee in a Church of peace; thou must perfect all in a Sabbath, in a conscience of peace, by remembring now thy Creator in all, in some, in one of these dayes of the New weeke:
And let the Sabbath Remember thee too, that, since God hath given thee a temporal Sabbath, placed thee in a Church of peace; thou must perfect all in a Sabbath, in a conscience of peace, by remembering now thy Creator in all, in Some, in one of these days of the New Week:
either as God hath created a first day in thee by giving thee the light of the Gospell; or a second day, by giging thee a Firmament of knowledge of the things that concerne thy salvation;
either as God hath created a First day in thee by giving thee the Light of the Gospel; or a second day, by giging thee a Firmament of knowledge of the things that concern thy salvation;
and it is a sad, but a late consideration, with what tendernesse of conscience, what scruple, what remorses wee entered into the beginning of sinnes in our youth; and how indifferent those sins are growne to us now,
and it is a sad, but a late consideration, with what tenderness of conscience, what scruple, what remorses we entered into the beginning of Sins in our youth; and how indifferent those Sins Are grown to us now,
For, It is good for a man to beare his yoak in his youth, saith Jeremie: and even then when God had delivered over his people to be afflicted purposely;
For, It is good for a man to bear his yoke in his youth, Says Jeremiah: and even then when God had Delivered over his people to be afflicted purposely;
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and to reserve the weight, and burden of our conscience, conversion and repentance till our age, is an irregular, incongruous and a disproportioned thing.
and to reserve the weight, and burden of our conscience, conversion and Repentance till our age, is an irregular, incongruous and a disproportioned thing.
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and bring no tooles, but such as are blunted and broken in the service of the world? No man would present a lame horse, a disordered clock, a torne booke to the King.
and bring no tools, but such as Are blunted and broken in the service of the world? No man would present a lame horse, a disordered clock, a torn book to the King.
when thy booke, the historie of thy life, is torne, and a thousand sins of thine owne torne out of thy memorie; wilt thou then present this Clock, this Booke so defaced and mangled, to thy God? Thou pretendest to present that indeed which thou doest not present;
when thy book, the history of thy life, is torn, and a thousand Sins of thine own torn out of thy memory; wilt thou then present this Clock, this Book so defaced and mangled, to thy God? Thou pretendest to present that indeed which thou dost not present;
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For if thou hast worne out this word in one sense, that it be too late to Remember him in the dayes of thy youth thats sinfully and negligently spent already:
For if thou hast worn out this word in one sense, that it be too late to remember him in the days of thy youth thats sinfully and negligently spent already:
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but if you have, can you have more of them than they have had, to whom these very things have beene occasions of ruine? It is true, the market is open till the last bell ring and ring out, the Church is open and grace offered in the Sacraments of the Church:
but if you have, can you have more of them than they have had, to whom these very things have been occasions of ruin? It is true, the market is open till the last bell ring and ring out, the Church is open and grace offered in the Sacraments of the Church:
For howsoever in thine age, there may be by Gods working Dies juventutis, God may make thee a new creature, and so give thee a new youth (for as God himselfe is Antiquissimus dierum, so with God no man is superannuated:) yet when age hath made a man impotent for sinne, these are not properly Dies electionis, when hee forbeares sin out of an impotencie towards that sinne.
For howsoever in thine age, there may be by God's working Die juventutis, God may make thee a new creature, and so give thee a new youth (for as God himself is Antiquissimus Days, so with God no man is superannuated:) yet when age hath made a man impotent for sin, these Are not properly Die electionis, when he forbears since out of an impotency towards that sin.
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And therefore whilst thou hast a choice, meanes to advance thine owne purposes, meanes to defeat other mens purposes by evill meanes, Remember. But whom? Creatorem: for wee have done with the facultie to be excited, the Memorie, and with the time Now, &c. And wee come to the Object, the Creator.
And Therefore while thou hast a choice, means to advance thine own Purposes, means to defeat other men's Purposes by evil means, remember. But whom? Creator: for we have done with the faculty to be excited, the Memory, and with the time Now, etc. And we come to the Object, the Creator.
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For when men will speake of Decrees of Reprobation, decrees of Condemnation, before a Decree of Creation, this is not the Holy Ghosts place, they goe before him:
For when men will speak of Decrees of Reprobation, decrees of Condemnation, before a decree of Creation, this is not the Holy Ghosts place, they go before him:
for they Remember God a Judge and a Condemning Judge before the Creator. This is to put a preface before Moses his Genesis. God will have his Bible begin with the Creation; and wee will not be content with that In principio, but wee will seeke out Ante Principium to know what God did before hee did any thing ad extra.
for they remember God a Judge and a Condemning Judge before the Creator. This is to put a preface before Moses his Genesis. God will have his bible begin with the Creation; and we will not be content with that In principio, but we will seek out Ante Principium to know what God did before he did any thing ad extra.
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but the In principio of Saint Iohn, the Beginning that he begins his Gospell withall, the Eternall beginning, wee cannot Remember. Wee can Remember Gods Fiat in Moses; but not Gods Erat in Saint Iohn. What God hath done for us, is the Object of our Memorie; not what God did before wee or any things else was.
but the In principio of Saint John, the Beginning that he begins his Gospel withal, the Eternal beginning, we cannot remember. we can remember God's Fiat in Moses; but not God's Erat in Saint John. What God hath done for us, is the Object of our Memory; not what God did before we or any things Else was.
but it is simply Spiritus sanctus non erat, the holy Ghost was not. Non erat antequam operaretur, saies Saint Augustine: Hee was not to this intendment and purpose;
but it is simply Spiritus Sanctus non erat, the holy Ghost was not. Non erat antequam operaretur, Says Saint Augustine: He was not to this intendment and purpose;
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And so wee say of God in generall, not considered in any one person, wee cannot remember him but in producing of his workes, in the Creation. Thy Bible begins there, thy Creed begins there;
And so we say of God in general, not considered in any one person, we cannot Remember him but in producing of his works, in the Creation. Thy bible begins there, thy Creed begins there;
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that so neither height, nor depth, nor any other Creature may separate thee from God; not onely separate thee finally, but not retard thee any other wayes;
that so neither height, nor depth, nor any other Creature may separate thee from God; not only separate thee finally, but not retard thee any other ways;
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but all their use is gone, if they lead them not to the honour and glory of the Creator. And therefore saies the Apostle, Let them that suffer commit their soules to God as to a faithfull Creator.
but all their use is gone, if they led them not to the honour and glory of the Creator. And Therefore Says the Apostle, Let them that suffer commit their Souls to God as to a faithful Creator.
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Hee had gracious purposes upon us in our Creation; and if hee bring us back againe to as good a state as wee had in our Creation, wee enjoy the very Redemption too.
He had gracious Purposes upon us in our Creation; and if he bring us back again to as good a state as we had in our Creation, we enjoy the very Redemption too.
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because there is no prospect farther: and to Remember the Creator, and get so farre, because there is no safe footing, nor relying upon any creature. Remember then the Creator:
Because there is no prospect farther: and to remember the Creator, and get so Far, Because there is no safe footing, nor relying upon any creature. remember then the Creator:
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Quis prudentior Sapientia? where wilt thou seeke it, but of him who is Wisdome it selfe? If thou desire profit, Quis utilior bono? Who can profit thee more than Goodnesse it selfe? And if thou wouldest Remember that which is neerest unto thee;
Quis prudentior Sapientia? where wilt thou seek it, but of him who is Wisdom it self? If thou desire profit, Quis utilior Bono? Who can profit thee more than goodness it self? And if thou Wouldst remember that which is nearest unto thee;
Quis conjunctior Creatore? Who is so neer thee, as hee that made thee, and gave thee thy being? What purpose soever thy Parents or thy Prince have to make thee great:
Quis conjunctior Creatore? Who is so near thee, as he that made thee, and gave thee thy being? What purpose soever thy Parents or thy Prince have to make thee great:
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And Remember so too, with this consideration, that since thou hast a Creator, thou wast once Nothing: Hee made thee, hee gave thee a Being: theres matter of Exaltation. He made thee ex nihile, thou wast lesse before than a worme; theres matter of Humiliation.
And remember so too, with this consideration, that since thou hast a Creator, thou wast once Nothing: He made thee, he gave thee a Being: theres matter of Exaltation. He made thee ex nihile, thou wast less before than a worm; theres matter of Humiliation.
But hee did not make thee Ad nihilum, to returne to Nothing againe: theres matter of Studie and Consideration, how to make thine immortalitie profitable unto thee.
But he did not make thee Ad nihilum, to return to Nothing again: theres matter of Study and Consideration, how to make thine immortality profitable unto thee.
As Saint Bernard saith of the Image of God imprinted indelibly in mans soule, Vri potest in Gehenna, non exuri; That soule which descends to Hell, carries the Image of God thither too,
As Saint Bernard Says of the Image of God imprinted indelibly in men soul, Uri potest in Gehenna, non exuri; That soul which descends to Hell, carries the Image of God thither too,
So those Images, those impressions which we have received from Men, from Nature, from the World, the Image of the Lawyer, the Image of the Lord, the Image of the Bishop, may all burne in Hell;
So those Images, those impressions which we have received from Men, from Nature, from the World, the Image of the Lawyer, the Image of the Lord, the Image of the Bishop, may all burn in Hell;
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Remember therefore thy Creator, who, as he made thee of nothing, shall hold thee still to his glorie, though to thy confusion in a state capable of his heaviest judgements.
remember Therefore thy Creator, who, as he made thee of nothing, shall hold thee still to his glory, though to thy confusion in a state capable of his Heaviest Judgments.
for all that distance, shall meet every morning in looking upon the same Sunne, and meet every night in looking upon the same Moone: so our hearts may meet morning and evening, in that God, who sees and heares alike at all distances.
for all that distance, shall meet every morning in looking upon the same Sun, and meet every night in looking upon the same Moon: so our hearts may meet morning and evening, in that God, who sees and hears alike At all distances.
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That you may come up to him in your prayers on my behalfe, that I (if I may bee of any use for his glorie and your edification in this place) may be restored to you againe in this place:
That you may come up to him in your Prayers on my behalf, that I (if I may be of any use for his glory and your edification in this place) may be restored to you again in this place:
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and what Apollo soever shall water here, he himselfe will bee pleased to give the increase. And that if I never meet you, till by severall wayes wee have met in the gates of death;
and what Apollo soever shall water Here, he himself will be pleased to give the increase. And that if I never meet you, till by several ways we have met in the gates of death;
that within the gates of heaven I may meet you all, and there say to my Saviour and your Saviour, that which he said to his Father and our Father; Of those whom thou gavest me I have not lost one.
that within the gates of heaven I may meet you all, and there say to my Saviour and your Saviour, that which he said to his Father and our Father; Of those whom thou Gavest me I have not lost one.
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Remember me thus, you that stay in this kingdome of peace, where no sword is drawne but the sword of justice: as I shall remember you in those kingdomes, where Ambition on the one side,
remember me thus, you that stay in this Kingdom of peace, where no sword is drawn but the sword of Justice: as I shall Remember you in those kingdoms, where Ambition on the one side,
It is that kingdome, where we shall all be souldiers, but of one armie, the Lord of hosts; and all children of one Quire, the God of harmonie and consent;
It is that Kingdom, where we shall all be Soldiers, but of one army, the Lord of hosts; and all children of one Choir, the God of harmony and consent;
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Whether granting that Pharaoh was a reprobate from eternitie, wee must grant withall that Pharaoh was a reprobate in his middle age, youth, or infancie.
Whither granting that Pharaoh was a Reprobate from eternity, we must grant withal that Pharaoh was a Reprobate in his middle age, youth, or infancy.
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