and condigne punishments for blaspheming the names of God so sacred: excessive drinking, more then brutish: rotten communication so contagious: scurrulous jests, so offensiue: mis spending time so precious:
and condign punishments for blaspheming the names of God so sacred: excessive drinking, more then brutish: rotten communication so contagious: scurrilous jests, so offensive: miss spending time so precious:
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and for many like execrable abominations to plead goodfellowship. Goodfellowes I doe intimately love, and with such intirenesse affect goodfellowship, that I deeme my selfe too too unfit to decipher such an heauenly association.
and for many like execrable abominations to plead Good fellowship. Goodfellows I do intimately love, and with such Entireness affect Good fellowship, that I deem my self too too unfit to decipher such an heavenly association.
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impiety that disguised anticke, to dis-franchise true society of its due renowne, endeavouring to make it ridiculous with satyricall mocks, cynicall girds, and hellish reproaches:
impiety that disguised antic, to dis-franchise true society of its due renown, endeavouring to make it ridiculous with satyrical mocks, cynical girds, and hellish Reproaches:
and striving to soare higher then is meet for such ignoble and illegitimate counterfeits. I cannot but desire curiosity to curbe this copped monster, yet with no wrongfull obtrectations;
and striving to soar higher then is meet for such ignoble and illegitimate counterfeits. I cannot but desire curiosity to curb this copped monster, yet with no wrongful obtrectations;
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it shining most bright when it is in the least bravery. Neither with any borrowed paintings, painting being more meet for ragged wals, then precious marble.
it shining most bright when it is in the least bravery. Neither with any borrowed paintings, painting being more meet for ragged walls, then precious Marble.
But with its owne ineffable beauty, and inestimable splendour: faire countenances needing no colours. To this end I have chosen our Apostles words, which snew vs an excellent fraternity,
But with its own ineffable beauty, and inestimable splendour: fair countenances needing no colours. To this end I have chosen our Apostles words, which snowed us an excellent fraternity,
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and endeauour to agglutinate vs into that so sweet Societie, which is with the Saints, with the Father, and with his Sonne Iesus Christ: which is the true goodfellowship; yea such, that whosoever is in this, is a goodfellow indeed.
and endeavour to agglutinate us into that so sweet Society, which is with the Saints, with the Father, and with his Son Iesus christ: which is the true Good fellowship; yea such, that whosoever is in this, is a Goodfellow indeed.
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Whosoever is not in this Society, is in truth no goodfellow. Yea, so precious is this, that we all should labour to have fellowship with the Saints, the Father, and his Sonne Iesus Christ.
Whosoever is not in this Society, is in truth no Goodfellow. Yea, so precious is this, that we all should labour to have fellowship with the Saints, the Father, and his Son Iesus christ.
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CHAP. II. Saints have fellowship together. FRom the first observe this generall ground or Doctrine. All the Saints and Servants of God have fellowship one with another:
CHAP. II Saints have fellowship together. FRom the First observe this general ground or Doctrine. All the Saints and Servants of God have fellowship one with Another:
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and members in particular, Eph. 4 4. There is one body, 5. 23. Col. 1. 18. Heb. 13. 3. Being your selves also in the body, Zach. 3. 8. Thou and thy fellowes.
and members in particular, Ephesians 4 4. There is one body, 5. 23. Col. 1. 18. Hebrew 13. 3. Being your selves also in the body, Zach 3. 8. Thou and thy Fellows.
But all the Saints, although distant, different, &c. are members of one and the selfe same body, Ephes. 3. 6. The Gentiles fellow heires, and of the same body. Therefore, &c. 2. All stones of the same building have communion one with another.
But all the Saints, although distant, different, etc. Are members of one and the self same body, Ephesians 3. 6. The Gentiles fellow Heirs, and of the same body. Therefore, etc. 2. All stones of the same building have communion one with Another.
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All the Saints &c. are stones of the same building, Ephes. 2. 20, 21, 22. 1 Pet. 2. 4, 5. 3. All branches of the same vine have fellowship one with another.
All the Saints etc. Are stones of the same building, Ephesians 2. 20, 21, 22. 1 Pet. 2. 4, 5. 3. All branches of the same vine have fellowship one with Another.
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But all the Saints are children of the same parents, having all one Father, Rom. 8. 14. Eph. 4. 6. One Mother, Gal. 4. 26. One elder Brother Christ Iesus, Heb. 2. 11. All being begotten by the same immortall seed, 1 Pet. 1. 23. And nourished by the same milke, 1 Pet. 2. 2. 5. All those who are heires of the same kingdome, have fellowship one with another.
But all the Saints Are children of the same Parents, having all one Father, Rom. 8. 14. Ephesians 4. 6. One Mother, Gal. 4. 26. One elder Brother christ Iesus, Hebrew 2. 11. All being begotten by the same immortal seed, 1 Pet. 1. 23. And nourished by the same milk, 1 Pet. 2. 2. 5. All those who Are Heirs of the same Kingdom, have fellowship one with Another.
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All being Heires of promise, Heb. 6. 17. Of an eternall inheritance, Heb. 9. 15. Of Gods kingdome, Iam. 2. 5. And same kingdome, Mat. 25. 24. 6. All such who are souldiers of the same band, have fellowship one with another.
All being Heirs of promise, Hebrew 6. 17. Of an Eternal inheritance, Hebrew 9. 15. Of God's Kingdom, Iam. 2. 5. And same Kingdom, Mathew 25. 24. 6. All such who Are Soldiers of the same band, have fellowship one with Another.
But all Saints are souldiers of the same combate, against the same enemies, Eph. 6. 12. With the same weapons, Eph. 6. 12, 13. Vnder the same Captaine Christ Iesus, 2. Tim. 2. 3. For the same Crowne and Conquest.
But all Saints Are Soldiers of the same combat, against the same enemies, Ephesians 6. 12. With the same weapons, Ephesians 6. 12, 13. Under the same Captain christ Iesus, 2. Tim. 2. 3. For the same Crown and Conquest.
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But all Gods Saints are sheepe of the same flocke and fold, Luke 12. 32. Ioh. 10. 4. 16. 9. Those amongst whom is unity in Religion, unanimity in affection, and mutuall charity, have fellowship one with another.
But all God's Saints Are sheep of the same flock and fold, Lycia 12. 32. John 10. 4. 16. 9. Those among whom is unity in Religion, unanimity in affection, and mutual charity, have fellowship one with Another.
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But Gods Saints are such amongst whom is unity in Religion, Eph. 4 4, 5, 6. Sympathy in affection, Rom. 12. 15, 16, 10. And mutuall charity, Rom. 12. 13. 10. Those who have the selfe same grace and glory, have fellowship one with another.
But God's Saints Are such among whom is unity in Religion, Ephesians 4 4, 5, 6. sympathy in affection, Rom. 12. 15, 16, 10. And mutual charity, Rom. 12. 13. 10. Those who have the self same grace and glory, have fellowship one with Another.
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each saving faith having this property and power, that it doth receive Christ who is the common object of faith (although not in equalitie •r measure, one more, another lesse, according to the proportion of faith.) By the which like faith all Saints enjoy the same grace of adoption, Ioh. 1. 12. The same grace of justification ▪ Rom. 5. 1. 3. The same grace of sanctification, Act. 15. 9. The same grace of patience, Heb. 11. The same grace of perseverance, 2 Cor. 1. 24. The same victory over the world, 1 Ioh. 5. 4. The same conquest over Sathan, Eph. 6. 16. And the same hope of glorification, Rom. 5. 2. 2. All Gods Saints have like glory, 2 Cor. 5. 1. Heb. 11. 39, 40. Degrees and differences of glory I verily thinke there are, Matth. 20. 23. To sit on Christs right hand, signifying (as I conceave) the chiefest glory and blessednesse in Gods kingdome.
each Saving faith having this property and power, that it does receive christ who is the Common Object of faith (although not in equality •r measure, one more, Another less, according to the proportion of faith.) By the which like faith all Saints enjoy the same grace of adoption, John 1. 12. The same grace of justification ▪ Rom. 5. 1. 3. The same grace of sanctification, Act. 15. 9. The same grace of patience, Hebrew 11. The same grace of perseverance, 2 Cor. 1. 24. The same victory over the world, 1 John 5. 4. The same conquest over Sathan, Ephesians 6. 16. And the same hope of glorification, Rom. 5. 2. 2. All God's Saints have like glory, 2 Cor. 5. 1. Hebrew 11. 39, 40. Degrees and differences of glory I verily think there Are, Matthew 20. 23. To fit on Christ right hand, signifying (as I conceive) the chiefest glory and blessedness in God's Kingdom.
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then of Co-heires? Co-partners in grace and glory? Co-workers in the same labours? Co-enjoyers of the same husband? Thirdly, what communion more firmly cemented then that twixt brethren of the same parents, sheepe of the same flocke?
then of Coheirs? Copartners in grace and glory? Coworkers in the same labours? Co-enjoyers of the same husband? Thirdly, what communion more firmly cemented then that betwixt brothers of the same Parents, sheep of the same flock?
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So in a body there are feet aswell as higher members, yet all one body. God is no respecter of persons, his choyce is not like mans, 2 Cor. 1. 27. But some live in Europe, some in Asia. Yet are all in the same fold and family.
So in a body there Are feet aswell as higher members, yet all one body. God is no respecter of Persons, his choice is not like men, 2 Cor. 1. 27. But Some live in Europe, Some in Asia. Yet Are all in the same fold and family.
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They are many members, yet but one body, 1 Cor. 12. 27. They are severall branches. Yet but one vine, Ioh. 15. They are diverse stones. Yet but one building.
They Are many members, yet but one body, 1 Cor. 12. 27. They Are several branches. Yet but one vine, John 15. They Are diverse stones. Yet but one building.
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IF there be so neare association (as there is) betwixt Gods Saints? then every associat in this goodfellowship should abandon Society with the men of Belial, Eph. 5. 11. have no fellowship, &c. By consequence, not with unfruitful workers of darknes.
IF there be so near association (as there is) betwixt God's Saints? then every associate in this Good fellowship should abandon Society with the men of Belial, Ephesians 5. 11. have no fellowship, etc. By consequence, not with unfruitful workers of darkness.
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For what communion hath light with darknesse? What concord hath Christ with Belial? What part have beleevers with infidels? 2 Cor. 6. 14, 15, 16. Doe not these Scriptures, Psal. 6. 8. Depart from me you workers of iniquity.
For what communion hath Light with darkness? What concord hath christ with Belial? What part have believers with Infidels? 2 Cor. 6. 14, 15, 16. Do not these Scriptures, Psalm 6. 8. Depart from me you workers of iniquity.
2 Pet. 2. 7. Lot vexed with the conversation of the wicked, teach us, that good men which are true goodfellowes loath society with the wicked? Can there be greater enmity then betweene lambes and wolves, the seed of the woman and the serpent, Gen. 3. 15. Can there be greater antipathy then betwixt Gods Saints,
2 Pet. 2. 7. Lot vexed with the Conversation of the wicked, teach us, that good men which Are true Goodfellows loath society with the wicked? Can there be greater enmity then between Lambs and wolves, the seed of the woman and the serpent, Gen. 3. 15. Can there be greater antipathy then betwixt God's Saints,
and thoughts? the one desiring and endeavouring to please God, glorisie his Name, do his will, &c. The other to fulfill the sensuall lusts of the flesh, serve sinne, the world,
and thoughts? the one desiring and endeavouring to please God, glorisie his Name, do his will, etc. The other to fulfil the sensual Lustiest of the Flesh, serve sin, the world,
Are not wicked men in Scripture called Spiders, Cockatrices Isa 59. 5. Vipers, Mat. 12. 24. and Scorpions, Ezek. 2, 6? And will any man in his right wits company with the poysonous Spider, eye-killing Cockatrice and venemous Viper?
are not wicked men in Scripture called Spiders, Cockatrices Isaiah 59. 5. Vipers, Mathew 12. 24. and Scorpions, Ezekiel 2, 6? And will any man in his right wits company with the poisonous Spider, eye-killing Cockatrice and venomous Viper?
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and adopted into Gods family, to soyle themselves with such sterilous dust, and contaminous dirt, Psal. 18. 42. Is it convenient for Gods wheate unnecessarily to intermingle with such chaffe, Psal. 1. 4. Light in weight, in worth, conversation,
and adopted into God's family, to soil themselves with such sterilous dust, and contaminous dirt, Psalm 18. 42. Is it convenient for God's wheat unnecessarily to intermingle with such chaff, Psalm 1. 4. Light in weight, in worth, Conversation,
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but offred in curtesie, Luc. 14. 15. or enforced by authoritie, as in civill Services, Commissions, Syses, Sessions, Imprisonments, &c. Or occasioned by necessity,
but offered in courtesy, Luke 14. 15. or Enforced by Authority, as in civil Services, Commissions, Syses, Sessions, Imprisonments, etc. Or occasioned by necessity,
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as in bargaines, buyings, &c. I thinke it not unlawfull simply for a true goodfellow to have community with the wicked, there being a necessary and inevitable Society, sc. 1. By divine precept, of a good subject with a wicked Prince, David with Saul: A good Minister with a bad people:
as in bargains, buyings, etc. I think it not unlawful simply for a true Goodfellow to have community with the wicked, there being a necessary and inevitable Society, sc. 1. By divine precept, of a good Subject with a wicked Prince, David with Saul: A good Minister with a bad people:
A good wife with a wicked husband, 1 Cor. 7. &c. 2. By Gods providence, meeting together in the way, market, feast, &c. aswell as a voluntary and free. Neither is every voluntary unlawfull;
A good wife with a wicked husband, 1 Cor. 7. etc. 2. By God's providence, meeting together in the Way, market, feast, etc. aswell as a voluntary and free. Neither is every voluntary unlawful;
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It is the voluntary Society with the incorrigible sinner which is so sinfull, Pro. 1. 10 & 14. 7. 2 Cor. 6. 14. and so dangerous, Prov. 13. 20. Ezra 9. 14. Namely,
It is the voluntary Society with the incorrigible sinner which is so sinful, Pro 1. 10 & 14. 7. 2 Cor. 6. 14. and so dangerous, Curae 13. 20. Ezra 9. 14. Namely,
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Neither in truth can they finde any more consolation in their company, then delight in grapes of gall, Deut. 32. 32. Contentment in drinking downe filthy dregges, Zeph. 1. 12. Or odoriferous sent in the vomiting of a dogge, 2. Pet. 2. 22. Neither can they reape any more comfort in their communion,
Neither in truth can they find any more consolation in their company, then delight in grapes of Gall, Deuteronomy 32. 32. Contentment in drinking down filthy dregs, Zephaniah 1. 12. Or odoriferous sent in the vomiting of a dog, 2. Pet. 2. 22. Neither can they reap any more Comfort in their communion,
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I will conclude this passage with some correspondent sayings of Saint Chrysostome: For this (saith he) was the cause of ruine to the Iewes, that they were conversant with the wicked,
I will conclude this passage with Some correspondent sayings of Saint Chrysostom: For this (Says he) was the cause of ruin to the Iewes, that they were conversant with the wicked,
THere being such a combination of Saints, They ought entirely to love each other, yea with such earnest ardency, that time by peecemeale may not empayre, fancy dissolve, nor suspition enfringe.
THere being such a combination of Saints, They ought entirely to love each other, yea with such earnest ardency, that time by piecemeal may not impair, fancy dissolve, nor suspicion enfringe.
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For 1. Hath God commanded us to serve one another in love, Gal. 5. 13. and shall not we obey? Did God so love this society? that for it he sent his one and onely sonne, 1 Ioh. 4. 10. Doth Christ teach us, that love is a note of his Disciples, Ioh. 13. 14. Doth his beloved Disciple make love to the good an infallible demonstration of Gods cohabitation, 1. Iohn 4. 12. Is it not meete and fit for brethren mutually to love? But we are brethren.
For 1. Hath God commanded us to serve one Another in love, Gal. 5. 13. and shall not we obey? Did God so love this society? that for it he sent his one and only son, 1 John 4. 10. Does christ teach us, that love is a note of his Disciples, John 13. 14. Does his Beloved Disciple make love to the good an infallible demonstration of God's cohabitation, 1. John 4. 12. Is it not meet and fit for brothers mutually to love? But we Are brothers.
and not hurtfull to thy selfe; advising, counselling, admonishing, reproving, correcting, relieving him in his distresse, and praying for his amendment;
and not hurtful to thy self; advising, counseling, admonishing, reproving, correcting, relieving him in his distress, and praying for his amendment;
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2. Are wee to love our enemies, how much more our friends and fellow servants, &c. Let the men of this world love any but these goodfellowes, let them say such men are honest men,
2. are we to love our enemies, how much more our Friends and fellow Servants, etc. Let the men of this world love any but these Goodfellows, let them say such men Are honest men,
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Love grace in any, love it in all. Reason thus with your selves. Is not hee worthy my love who hath the Lords? Did Christ redeeme him; die for him; make him his flesh:
Love grace in any, love it in all. Reason thus with your selves. Is not he worthy my love who hath the lords? Did christ Redeem him; die for him; make him his Flesh:
I cannot but love all who are indued with saving grace, &c. Can there be any thing vpon earth more amiable then those of this assembly. 1. If birth may allure;
I cannot but love all who Are endued with Saving grace, etc. Can there be any thing upon earth more amiable then those of this assembly. 1. If birth may allure;
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Christs Spouse doth strike as it were his heart with a vehement affection & passion of love, Cant. 4. 9. Thou art faire, &c. 1. 14. all glorious within, Psal. 45. 13. Love therefore all those of this fraternity.
Christ Spouse does strike as it were his heart with a vehement affection & passion of love, Cant 4. 9. Thou art fair, etc. 1. 14. all glorious within, Psalm 45. 13. Love Therefore all those of this fraternity.
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But how? Indeed and in truth, 1. Ioh. 3. 18. Without dissimulation, Rom. 12. 9. So as to lay downe our lives for the brethren, 1, Ioh. 3. 16. Thus renowned Hester 4. 16. If I perish, &c. Thus a Bishop answered a judge commanding him to disclose his fellow Christians, I know not how to lie, I will not betray.
But how? Indeed and in truth, 1. John 3. 18. Without dissimulation, Rom. 12. 9. So as to lay down our lives for the brothers, 1, John 3. 16. Thus renowned Esther 4. 16. If I perish, etc. Thus a Bishop answered a judge commanding him to disclose his fellow Christians, I know not how to lie, I will not betray.
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We should therfore relieve one another, as members of the same body. This duty is so perspicuous that it needs no large discourse to procure credence:
We should Therefore relieve one Another, as members of the same body. This duty is so perspicuous that it needs no large discourse to procure credence:
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That members of our bodies are not onely carefull of themselves, but of their fellowes. Insomuch that the eye is busie to adorne the body, yet not it selfe:
That members of our bodies Are not only careful of themselves, but of their Fellows. Insomuch that the eye is busy to adorn the body, yet not it self:
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To this end consider, that 1. by relieving our fellow-members we become creditours to the worlds Creatour, Prov. 19. 17. 2. By succouring Gods Saints we take the way to enrich our selues, Prov. 11. 25. 3. And we do a worke acceptable to God, Heb. 13. 16. 4. Which shall be rewarded, Eccl. 12. 1. Psal. 41. 1. Mat. 25. 35. If we come short in this duty, God will not heare us, Prov. 21. 13. Dives could not get a drop of cold water to coole his tongue. 6. The poore Saints haue right to our substance:
To this end Consider, that 1. by relieving our Fellow members we become creditors to the world's Creator, Curae 19. 17. 2. By succouring God's Saints we take the Way to enrich our selves, Curae 11. 25. 3. And we do a work acceptable to God, Hebrew 13. 16. 4. Which shall be rewarded, Ecclesiastes 12. 1. Psalm 41. 1. Mathew 25. 35. If we come short in this duty, God will not hear us, Curae 21. 13. Dives could not get a drop of cold water to cool his tongue. 6. The poor Saints have right to our substance:
We say not give me my bread, but give us our dayly bread. And therefore one of the Fathers saith, It is the starvelings bread which thou dost keepe back:
We say not give me my bred, but give us our daily bred. And Therefore one of the Father's Says, It is the starvelings bred which thou dost keep back:
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be you the chiefe in bountifulnesse of substance, which are chiefe in liberalitie of words. You who have this worlds good, 2 Tim. 6. 17. For you are best able:
be you the chief in bountifulness of substance, which Are chief in liberality of words. You who have this world's good, 2 Tim. 6. 17. For you Are best able:
and therefore by distributing to the poore you must send backe most againe, Eccl. 1. 7. Be not you therefore like those rich usurers, Neh. 5. Nor those rich oppressours, Iam. 2. 6. most cruell, least compassionate.
and Therefore by distributing to the poor you must send back most again, Ecclesiastes 1. 7. Be not you Therefore like those rich usurers, Neh 5. Nor those rich Oppressors's, Iam. 2. 6. most cruel, least compassionate.
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What though worldly rich men say (as cause of denying is never wanting to a covetous man, saith a Heathen) with Nabal, 1 Sam. 25. 10. There are many idle, &c. and because there are many such will send away good David comfortlesse by weeping crosse.
What though worldly rich men say (as cause of denying is never wanting to a covetous man, Says a Heathen) with Nabal, 1 Sam. 25. 10. There Are many idle, etc. and Because there Are many such will send away good David comfortless by weeping cross.
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He who laboureth for his living must give, Eph. 4. 28. The poore Macedonians did give, 2 Cor. 8. 2. Christ Iesus who received of others, Luc. 8. 3. Gave to the poore, Ioh. 13. 29. Say not therefore I am poore and have but little,
He who Laboureth for his living must give, Ephesians 4. 28. The poor Macedonians did give, 2 Cor. 8. 2. christ Iesus who received of Others, Luke 8. 3. Gave to the poor, John 13. 29. Say not Therefore I am poor and have but little,
how should I give? Art thou more needy then that widow, who giving two mites gave all, Luc. 21. 4? Art thou more penurious then the widow of Sarepta, 1 Reg. 17. 12. Yet she gave.
how should I give? Art thou more needy then that widow, who giving two mites gave all, Luke 21. 4? Art thou more penurious then the widow of Sarepta, 1 Reg. 17. 12. Yet she gave.
Salomon saith the contrary, Prov. 28. 27. Say not I shall lose what I give, the Lord telling thee, that thou shalt find it. Eccl. 11. 1. Say not I must save for my children.
Solomon Says the contrary, Curae 28. 27. Say not I shall loose what I give, the Lord telling thee, that thou shalt find it. Ecclesiastes 11. 1. Say not I must save for my children.
3. But how much should I give? Giving of almes is compared to sowing of seed, 2 Cor. 9. 6. From which comparison I collect, that first as the husbandman of the increase of his corne reserveth part for seed againe,
3. But how much should I give? Giving of alms is compared to sowing of seed, 2 Cor. 9. 6. From which comparison I collect, that First as the husbandman of the increase of his corn reserveth part for seed again,
or once by the yeare, but once and againe, Eccl. 11. 6. Remitting due debts in case of extreme poverty, Exod. 22. 26. 27. Lending freely to the needy, Deut. 13. 8. Luc. 6. 35. Giving bountifully of our goods, Exod. 22. 25. In a word therefore, we must be liberall in good workes, 1 Tim. 6. 18. It is not enough for a rich man to give,
or once by the year, but once and again, Ecclesiastes 11. 6. Remitting due debts in case of extreme poverty, Exod 22. 26. 27. Lending freely to the needy, Deuteronomy 13. 8. Luke 6. 35. Giving bountifully of our goods, Exod 22. 25. In a word Therefore, we must be liberal in good works, 1 Tim. 6. 18. It is not enough for a rich man to give,
First, much is required of him to whom much is given, Luc. 12. 48. Secondly, the necessities of the needy being great, there should be a proportion twixt giving and their need.
First, much is required of him to whom much is given, Luke 12. 48. Secondly, the necessities of the needy being great, there should be a proportion betwixt giving and their need.
our fountaine must be dispersed abroad, yet must we not give away fountaine and all, Pro, 15. 16, 17. We must reserve one coats to our selves, Luc. 3. 11. except in case of great necessitie,
our fountain must be dispersed abroad, yet must we not give away fountain and all, Pro, 15. 16, 17. We must reserve one coats to our selves, Luke 3. 11. except in case of great necessity,
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when there is no other way to relieve those who are to be succoured, but by giving beyond our power, 2 Cor. 8. 2, 3. and so giving as to sell all, Luc. 12. 35. Acts 4. 34. 4. But when should we give? Seed is not sowne in harvest, but whiles seed-time lasteth:
when there is no other Way to relieve those who Are to be succored, but by giving beyond our power, 2 Cor. 8. 2, 3. and so giving as to fell all, Luke 12. 35. Acts 4. 34. 4. But when should we give? Seed is not sown in harvest, but while seedtime lasteth:
Be alwayes ready. 1 Tim. 6. 18. Titus 3. 1. Be not like many men who are never ready to give while they livel reserving all to the last, this course being first against Religion, which would have us alwayes ready.
Be always ready. 1 Tim. 6. 18. Titus 3. 1. Be not like many men who Are never ready to give while they Livel reserving all to the last, this course being First against Religion, which would have us always ready.
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He that would have the poore mans prayers while he lives, and teares when he is dead, let him give his lift time. 5. The unfaithfulnesse of men put in trust is such, that it is good for men to be their owne executors in giuing to the needy m•ns relieve.
He that would have the poor men Prayers while he lives, and tears when he is dead, let him give his lift time. 5. The unfaithfulness of men put in trust is such, that it is good for men to be their own Executors in giving to the needy m•ns relieve.
He that seeth his brother haue need, and shuts up, &c. 1. Ioh. 3. 17. Pure religion, and undefiled is to visit the fatherl•sse, Iam. 1. 27. not to suffer them to visit by begging which is a disorder in a commonwealth.
He that sees his brother have need, and shuts up, etc. 1. John 3. 17. Pure Religion, and undefiled is to visit the fatherl•sse, Iam. 1. 27. not to suffer them to visit by begging which is a disorder in a commonwealth.
Give in justice, goods truly gotten, Isa. 5. 8. 8. 3. 58. 7. not goods of oppression, vsury, &c. such are for restitution [ without restitution (which is an act of justice by which that is repayed to every man which is taken from him) God accepteth not your confession,
Give in Justice, goods truly got, Isaiah 5. 8. 8. 3. 58. 7. not goods of oppression, Usury, etc. such Are for restitution [ without restitution (which is an act of Justice by which that is repaid to every man which is taken from him) God Accepteth not your Confessi,
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Worthy is the saying of Solimus the ninth of the Ottoman race, who being perswaded by Pyrrhus to do some good workes with wealth he had wrongfully taken from certaine merchants answered.
Worthy is the saying of Solimus the ninth of the Ottoman raze, who being persuaded by Phyrrhus to do Some good works with wealth he had wrongfully taken from certain merchant's answered.
and devotion for mine owne vaine glory, and praise? assuredly I will never doe it: nay see they be restored to their right owners, which was done accordingly. L. Sillas,
and devotion for mine own vain glory, and praise? assuredly I will never do it: nay see they be restored to their right owners, which was done accordingly. L. Sillas,
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for nothing is liberall which is not just, saith Cicero. And remarkable is the doctrine of the Church of England, which saith, money so wickedly gotten is most meet to be put to so wicked an vse.
for nothing is liberal which is not just, Says Cicero. And remarkable is the Doctrine of the Church of England, which Says, money so wickedly got is most meet to be put to so wicked an use.
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God hates spoyle, and ravine offered in sacrifice, and alledgeth Plato, who saith, such men who suppose God doth pardon wicked men if they give part of their spoyles and ravine to him, take him to be like a dogge that would be intreated,
God hates spoil, and ravine offered in sacrifice, and allegeth Plato, who Says, such men who suppose God does pardon wicked men if they give part of their spoils and ravine to him, take him to be like a dog that would be entreated,
How, or with what mind shold we give alms? with a loving mind, 1. Cor. 13. 3. with a tender and pitifull heart, Isa. 58. 10. In simplicity, singlenesse, and sincerity, Rom. 12. 8. Mat. 6. 3. like the husbandman, who covers the seeds when he hath sowen it with cheerefulnesse, 2. Cor. 8. 4. 12. 9. 7. In faith, our persons not accepted, neither will our worke.
How, or with what mind should we give alms? with a loving mind, 1. Cor. 13. 3. with a tender and pitiful heart, Isaiah 58. 10. In simplicity, singleness, and sincerity, Rom. 12. 8. Mathew 6. 3. like the husbandman, who covers the seeds when he hath sown it with cheerfulness, 2. Cor. 8. 4. 12. 9. 7. In faith, our Persons not accepted, neither will our work.
With a bountifull and liberall heart, Deut. 15. 11. 2. Cor. 9. 6. To right ends, s•. 1. To Gods glory, 2. Cor. 8. 19. To declare our thankfulnesse for Gods favours, 2 Cor. 8. To refresh Christ in his members:
With a bountiful and liberal heart, Deuteronomy 15. 11. 2. Cor. 9. 6. To right ends, s•. 1. To God's glory, 2. Cor. 8. 19. To declare our thankfulness for God's favours, 2 Cor. 8. To refresh christ in his members:
The fountaine of other favours, Psal. 84. 11. A step to the crowne of glory: And keeping from destruction, Lam. 3. 22. Let therfore the men of Belial deride with hellish geering at this, as too too unnecessary precisenesse.
The fountain of other favours, Psalm 84. 11. A step to the crown of glory: And keeping from destruction, Lam. 3. 22. Let Therefore the men of Belial deride with hellish geering At this, as too too unnecessary preciseness.
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Thus did the children of the Church, Isa. 2. 3. Thus did Philip of Bethsaida, Ioh. 1. 45. Thus did the woman of Samaria, Ioh. 4. 28. 29. Thus did that Seraphicall Preacher Saint Paul, As 26. 29. 2. Consider that glory of God is end of our Creation, Rev. 4. 11. Predestination, Eph. 1. 6. Ought to be the end of all our actions, 1 Cor. 10. 21. It is of such great esteeme with the Lord that he would rather part with an onely Sonne then with his glory;
Thus did the children of the Church, Isaiah 2. 3. Thus did Philip of Bethsaida, John 1. 45. Thus did the woman of Samaria, John 4. 28. 29. Thus did that Seraphical Preacher Saint Paul, As 26. 29. 2. Consider that glory of God is end of our Creation, Rev. 4. 11. Predestination, Ephesians 1. 6. Ought to be the end of all our actions, 1 Cor. 10. 21. It is of such great esteem with the Lord that he would rather part with an only Son then with his glory;
Then may the Saints and holy ones of God who are the Lights of the world, Eph. 5. 8. Matth. 5. 16. cease to give light to others by their godly conversations, and Christian perswasions.
Then may the Saints and holy ones of God who Are the Lights of the world, Ephesians 5. 8. Matthew 5. 16. cease to give Light to Others by their godly conversations, and Christian persuasions.
first the world, whose service is vaine, Eccl. 2. 10. Hard, bringing carking cares, Eccl. 1. 14. Dangerous, unfitting for the service of God, 1 Ioh. 2. 16 Deceitfull, offering with Iabin, milke with the one hand, a naile with the other:
First the world, whose service is vain, Ecclesiastes 2. 10. Hard, bringing carking Cares, Ecclesiastes 1. 14. Dangerous, unfitting for the service of God, 1 John 2. 16 Deceitful, offering with Iabin, milk with the one hand, a nail with the other:
Secondly, sinne, whose service is base, it being baser then the most fastidious creatures, and exceeding tyrannicall, recompencing its best and most dutifull observants with everlasting death, Rom. 6. 23. Thirdly, Sathan, a grand enemie to mankind;
Secondly, sin, whose service is base, it being baser then the most fastidious creatures, and exceeding tyrannical, recompensing its best and most dutiful observants with everlasting death, Rom. 6. 23. Thirdly, Sathan, a grand enemy to mankind;
although hereby they aggravte their owne damnation? And shall not we who serve the Lord of life, whose service is as unlike to theirs as light to darknesse, heaven to hell, glory to shame.
although hereby they aggravte their own damnation? And shall not we who serve the Lord of life, whose service is as unlike to theirs as Light to darkness, heaven to hell, glory to shame.
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but those renowned Patriarchs, as Abraham: heroicall Kings, as David: magnanimous Prophets, as Eliah: blessed Apostles, as Paul: and all the company of glorious Angels and happy Saints in heaven triumphant, and on earth militant.
but those renowned Patriarchs, as Abraham: heroical Kings, as David: magnanimous prophets, as Elijah: blessed Apostles, as Paul: and all the company of glorious Angels and happy Saints in heaven triumphant, and on earth militant.
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Secondly, most pleasant and delectable, in regard of our Lord and Master, who is no churlish Nabal, oppressing Pharaoh, or hard-dealing Laban. But such whose words are full of delectation, he calling us not onely servants,
Secondly, most pleasant and delectable, in regard of our Lord and Master, who is no churlish Nabal, oppressing Pharaoh, or hard-dealing Laban. But such whose words Are full of delectation, he calling us not only Servants,
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In regard of our taske, his commandements being pleasant, and not grievous. And most gainefull, bringing advantage by life, and death: sicknesse, and health: here, and hereafter.
In regard of our task, his Commandments being pleasant, and not grievous. And most gainful, bringing advantage by life, and death: sickness, and health: Here, and hereafter.
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Shall not we (I say) imploy our utmost indeavours to conglutinate others into t••s so sweet society ▪ Seeing that by this means we do not diminish our own store as by parting with wordly substance,
Shall not we (I say) employ our utmost endeavours to conglutinate Others into t••s so sweet society ▪ Seeing that by this means we do not diminish our own store as by parting with wordly substance,
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and delicious aliments that earth, ayre, and water can affoord: of all exquisite and resplendent garments, curiously wrought and embroidered by the art of man:
and delicious aliments that earth, air, and water can afford: of all exquisite and resplendent garments, curiously wrought and embroidered by the art of man:
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Let a man be furnished with the last measure of those heavenly endowments of saving grace ▪ although he be the drunkards song, a by-word to foole•, the anvile of all dunghill scorne and disdaine, a monster amidst men, Psal. 71. 3. Zach. 3. 8. such an object of commiseration that may melt an Adamantine heart into pitifull compassion of his extreamest miseries.
Let a man be furnished with the last measure of those heavenly endowments of Saving grace ▪ although he be the drunkards song, a Byword to foole•, the anvil of all dunghill scorn and disdain, a monster amid men, Psalm 71. 3. Zach 3. 8. such an Object of commiseration that may melt an Adamantine heart into pitiful compassion of his Extremest misery's.
never wanting a sweet comforter, a never-failing friend, who will not leave him untill it hath set an eternall crowne of glory upon his head, Psal. 84. 10. Poise these in an even ballance,
never wanting a sweet comforter, a never-failing friend, who will not leave him until it hath Set an Eternal crown of glory upon his head, Psalm 84. 10. Poise these in an even balance,
Absolon of an amiable beauty aswell as Ioseph: Goliah matchlesse in power and prowesse aswell as Sampson: Haman a Kings greatest favourite as well as Mordeca•: Dives abounding in wealth aswell as Abraham. 3. Grace of as long continuance as heaven it selfe, and those crownes of immortality.
Absalom of an amiable beauty aswell as Ioseph: Goliath matchless in power and prowess aswell as Sampson: Haman a Kings greatest favourite as well as Mordeca•: Dives abounding in wealth aswell as Abraham. 3. Grace of as long Continuance as heaven it self, and those crowns of immortality.
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Riches often mount aloft on Eagles wings, leaving their owners in extreame scarcenesse. Beauty is oft blasted by cares, sorrowes, discontents, sicknesse, and made disdainefull.
Riches often mount aloft on Eagles wings, leaving their owners in extreme scarceness. Beauty is oft blasted by Cares, sorrows, discontents, sickness, and made disdainful.
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Strength many times is enfeebled by inlenesse, gluttony, drunkenesse, adultery, diseases, &c. Honourable advancement is often turned into scornefull contempt, and hatefull obloquie.
Strength many times is enfeebled by inlenesse, gluttony, Drunkenness, adultery, diseases, etc. Honourable advancement is often turned into scornful contempt, and hateful obloquy.
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tart vinegar to supple a smarting wound: or smoothering smoke to comfort a tender eye. Witnesse Achitophel, who for all his great esteeme hangs himselfe.
tart vinegar to supple a smarting wound: or smothering smoke to Comfort a tender eye. Witness Ahithophel, who for all his great esteem hangs himself.
forsake the delight of his eyes, and his tender children: disregard his owne life, and with heroicall prowesse encounter his formidable bloud-thirsty enemy.
forsake the delight of his eyes, and his tender children: disregard his own life, and with heroical prowess encounter his formidable bloodthirsty enemy.
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What drives the ventrous mariner through so many perillous hazards, and dangerous pericliations, save onely hope of gaine? Yea, what doth edge the keene appetites of cursed and cruell inclosers, oppressing landlords, hellish usurers to grinde the faces of the poore, purchase Gods displeasure and damne their soules, save onely gaine? This therefore being so prevalent, let me use it as a spurre to pricke you forward to this so sacred duty.
What drives the venturous mariner through so many perilous hazards, and dangerous pericliations, save only hope of gain? Yea, what does edge the keen appetites of cursed and cruel inclosers, oppressing landlords, hellish usurers to grind the faces of the poor, purchase God's displeasure and damn their Souls, save only gain? This Therefore being so prevalent, let me use it as a spur to prick you forward to this so sacred duty.
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for those who honour God, the Lord will honour them:) 2. Nor onely gaine thy brothers soule out of the jewes of Sathan, which is no small advantage. 3. But herby thou shalt increase thine owne graces.
for those who honour God, the Lord will honour them:) 2. Nor only gain thy Brother's soul out of the Jews of Sathan, which is no small advantage. 3. But hereby thou shalt increase thine own graces.
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And those talents which doubled by imployment, Math. 25. Excellently saith S. Chrysostome. For in sensible riches those who pay their money, do diminish their substance, and they who receive are made richer:
And those Talents which doubled by employment, Math. 25. Excellently Says S. Chrysostom. For in sensible riches those who pay their money, do diminish their substance, and they who receive Are made Richer:
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What man except bedlam mad, sottishly foolish, and depriued of vnderstanding, wit, and reason, would disclose to his preiudice and disparagement, a loathsome sore (although cleauing to some baser member) except to a faithfull friend, for aduice and counsell;
What man except bedlam mad, sottishly foolish, and deprived of understanding, wit, and reason, would disclose to his prejudice and disparagement, a loathsome soar (although cleaving to Some baser member) except to a faithful friend, for Advice and counsel;
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or to some well skil'd Chyrurgion for health and recouery? How much more doggedly franticke are such, who sport themselues with the frailties of the Saints,
or to Some well skilled Chirurgeon for health and recovery? How much more doggedly frantic Are such, who sport themselves with the frailties of the Saints,
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So these notorious censurers (although they cannot accuse them for any usurous compacts, extorting convenants, selling of time, defrauding, bribery, uncharitablenesse, withholding the least dues from any man, &c.) blush not peremptorily to pronounce Gods children to be of all men most avariticus.
So these notorious censurers (although they cannot accuse them for any usurous compacts, extorting Covenants, selling of time, defrauding, bribery, uncharitableness, withholding the least dues from any man, etc.) blush not peremptorily to pronounce God's children to be of all men most avariticus.
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He having given them his Sonne, they are confident that he cannot deny them any thing. 2. Or they are covetous, because they be so sparing, they do not lavish out their allowance in new-fangled attyre,
He having given them his Son, they Are confident that he cannot deny them any thing. 2. Or they Are covetous, Because they be so sparing, they do not lavish out their allowance in newfangled attire,
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But from 1. A godly respectfulnesse to wife, children, and such as depend upon them. 2. The tendernesse of their conscience, not suffering them to adde one mite by wrongfull dealings unto their estate:
But from 1. A godly respectfulness to wife, children, and such as depend upon them. 2. The tenderness of their conscience, not suffering them to add one mite by wrongful dealings unto their estate:
and the vaine-glorious example of some pharisaicall braggard (otherwise perhaps and in secret a divellish incloser, damn'd usurer, grinder of the faces of the poore, seller of time, defrauder of others, &c.) doth incite him to.
and the vainglorious Exampl of Some pharisaical braggart (otherwise perhaps and in secret a devilish incloser, damned usurer, grinder of the faces of the poor, seller of time, defrauder of Others, etc.) does incite him to.
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But either, 1. Because they would not incourage them in their villanous courses of idlenesse, drunkennesse, &c. And therefore (although by their will none shall go from their doores empty handed without reliefe according to their ability,
But either, 1. Because they would not encourage them in their villainous courses of idleness, Drunkenness, etc. And Therefore (although by their will none shall go from their doors empty handed without relief according to their ability,
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and their profession. 2. Because they cannot but commiserate even unworthy ones, and relieve the creatures of God. 3. Because they see those wholsome lawes which take order for their provision and punishment, to be but sleeping statutes in the execution) are not easily drawne to open their hands,
and their profession. 2. Because they cannot but commiserate even unworthy ones, and relieve the creatures of God. 3. Because they see those wholesome laws which take order for their provision and punishment, to be but sleeping statutes in the execution) Are not Easily drawn to open their hands,
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These wel knowing it to be fit fewel to fire their soules by swinish drunkennesse. 2. Or because they having but little (it being the condition of many of Gods people not to flow in wealth) and knowing they cannot give away much.
These well knowing it to be fit fuel to fire their Souls by swinish Drunkenness. 2. Or Because they having but little (it being the condition of many of God's people not to flow in wealth) and knowing they cannot give away much.
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Vpon mature deliberation they resolve with their pittance of meale and oyle to relieve good Elisha; and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts, strengthen the hands,
Upon mature deliberation they resolve with their pittance of meal and oil to relieve good Elisha; and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts, strengthen the hands,
and refresh the distressed members of Christ in secret. And therefore will not vaine-gloriously cast away their right to every swinish beast, clamorous beggar, and unworthy one.
and refresh the distressed members of christ in secret. And Therefore will not vaingloriously cast away their right to every swinish beast, clamorous beggar, and unworthy one.
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In a word, should we give our consure according to the worlds esteeme, David, Ieremy, Iob, yea, our Saviour Christ himselfe had been the vilest of men.
In a word, should we give our Censure according to the world's esteem, David, Ieremy, Job, yea, our Saviour christ himself had been the Vilest of men.
These will be usurers, grinde the faces of the poore, defraud their brethren, oppresse the helplesse, withhold the labourers hire, enrich themselves by lying, bribery, oppression, seiling of time, (I meane not charitable for bearance, which is no other then free and favourable lending;
These will be usurers, grind the faces of the poor, defraud their brothers, oppress the helpless, withhold the labourers hire, enrich themselves by lying, bribery, oppression, Ceiling of time, (I mean not charitable for bearance, which is no other then free and favourable lending;
These are those for whose sake Religion is ridiculous; profession is laught to scorne. Gods children are nick-nam'd, the Gospell scandalized, and God dishonoured.
These Are those for whose sake Religion is ridiculous; profession is laughed to scorn. God's children Are nicknamed, the Gospel scandalized, and God dishonoured.
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3. But my purpose is to move the Saints of God to conceale, and hide (and yet with the precious Balme of godly reproofe to heale) the slips and frailties of true-hearted Nathaniels, men of this society, from the eyes and eares of worldly men, the onely censurers and condemners of Gods children, and their sincerity.
3. But my purpose is to move the Saints of God to conceal, and hide (and yet with the precious Balm of godly reproof to heal) the slips and frailties of truehearted nathaniel's, men of this society, from the eyes and ears of worldly men, the only censurers and condemners of God's children, and their sincerity.
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As I need not straine my doctrine, or ground to build these two uses upon it (for if we haue such fellowship and neare society, we should without doubt cover and cure each others deformities) so without wresting one whit, the undeniable truth of Gods word doth set downe these two duties.
As I need not strain my Doctrine, or ground to built these two uses upon it (for if we have such fellowship and near society, we should without doubt cover and cure each Others deformities) so without wresting one whit, the undeniable truth of God's word does Set down these two duties.
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For the first of these two, the fourth in order we may see that heroicall Preacher Salomon making it a note of true Love, Prov. 10. 12. to cover all sinnes. And Saint Peter guided by the same Spirit sets downe in a manner the same words, 1 Pet. 4. 8. Love covereth the multitude of sinnes. se.
For the First of these two, the fourth in order we may see that heroical Preacher Solomon making it a note of true Love, Curae 10. 12. to cover all Sins. And Saint Peter guided by the same Spirit sets down in a manner the same words, 1 Pet. 4. 8. Love Covereth the multitude of Sins. se.
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Let dogges Doëgs thirsting after, and delighting in the overthrow of innocency, discover the errours of Gods annointed ones with Satanicall aggravations.
Let Dogs Doëgs thirsting After, and delighting in the overthrow of innocency, discover the errors of God's anointed ones with Satanical aggravations.
a fruitfull branch in this Society of Saints, keepe secret the infirmities of his fellow-brethren, souldiers, &c. What though professed enemies to godlinesse out of the implacable enmit, twixt their two opposite sides invent and forge incredible falshoods,
a fruitful branch in this Society of Saints, keep secret the infirmities of his Fellow brethren, Soldiers, etc. What though professed enemies to godliness out of the implacable enmit, betwixt their two opposite sides invent and forge incredible falsehoods,
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What though false brethren under hypocriticall pretences of being sorry do straine themselves to the utmost to besmeare the sonnes of God, hoping to beautifie themselves by their staine• and spots.
What though false brothers under hypocritical pretences of being sorry do strain themselves to the utmost to besmear the Sons of God, hoping to beautify themselves by their staine• and spots.
Yet I desire to perswade you of this society with blessed Shem and Iaphet to hide the aberrations of your fellowes from the censorious eye of every worldling. 1. Because if ever any heire of heaven by the violence of some temptation,
Yet I desire to persuade you of this society with blessed Shem and Japhet to hide the aberrations of your Fellows from the censorious eye of every worldling. 1. Because if ever any heir of heaven by the violence of Some temptation,
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and neglecting his Christian watch hath committed any notorious evill (which I thinke he may do as well as Noah, David, Peter, and Paul ) and this be told in Gath and published in Askalon, a generation of men delighting in evill:
and neglecting his Christian watch hath committed any notorious evil (which I think he may do as well as Noah, David, Peter, and Paul) and this be told in Gaza and published in Ashkelon, a generation of men delighting in evil:
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Yet see it is so stretched by the false tongue of Doeg, that it cost the heart bloud of fourescore and five Priests. 2. Because if any evill fact committed by a good man bee caried by the wing of fame amongst the Serpents brood, It shall ever after be the badge and character of all Gods children.
Yet see it is so stretched by the false tongue of Doeg, that it cost the heart blood of fourescore and five Priests. 2. Because if any evil fact committed by a good man be carried by the wing of fame among the Serpents brood, It shall ever After be the badge and character of all God's children.
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If any through want of wit, Christian consideration, and mature advice have wronged his neighbour in ciuill commerce, although he hath made restitution to the wronged party;
If any through want of wit, Christian consideration, and mature Advice have wronged his neighbour in civil commerce, although he hath made restitution to the wronged party;
made his peace with his God, and taken revenge upon himselfe for his oversight: yet this is presently made the common marks of all professours. The world hence resolutely concludes:
made his peace with his God, and taken revenge upon himself for his oversight: yet this is presently made the Common marks of all professors. The world hence resolutely concludes:
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I do not by naming puritans apologize for that damned hereticall sect, (denying repentance to such as fell, although through infirmity: condemning second marriages; glorying in their workes;
I do not by naming puritans apologise for that damned heretical sect, (denying Repentance to such as fell, although through infirmity: condemning second marriages; glorying in their works;
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such men, who daily reade the Scriptures, pray with their families, teach them the way to heaven, eschue lying, swearing, vsury, oppression, time-selling, defrauding, and all knowne sinnes:
such men, who daily read the Scriptures, pray with their families, teach them the Way to heaven, eschew lying, swearing, Usury, oppression, time-selling, defrauding, and all known Sins:
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spend the Lords daies holily in hearing Gods Word, prayer, meditation, conference, singing of Psalmes, meditation of the creatures, are mercifull to the poore, deligent in their particular Callings, frame their lives according to Gods will revealed in his Word, &c. And what Protestant will condemne any of these actions,
spend the lords days holily in hearing God's Word, prayer, meditation, conference, singing of Psalms, meditation of the creatures, Are merciful to the poor, deligent in their particular Callings, frame their lives according to God's will revealed in his Word, etc. And what Protestant will condemn any of these actions,
and all thy fellowes, be intreated to practise this so vrgent duty. And give not the world the least occasion to blaspheme the sweet society of Saints:
and all thy Fellows, be entreated to practise this so urgent duty. And give not the world the least occasion to Blaspheme the sweet society of Saints:
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2. O you censorious judges, how dare you take upon you Gods royall Prerogative, to enter into the secrets of mens hearts, in accusing them of hypocrisie, covetousnesse, and such like;
2. O you censorious judges, how Dare you take upon you God's royal Prerogative, to enter into the secrets of men's hearts, in accusing them of hypocrisy, covetousness, and such like;
for no other cause, but because some who make profession as they doe, are so, and so? In thus doing, you exceed the wickednesse of your forefathers the Pharisees;
for no other cause, but Because Some who make profession as they do, Are so, and so? In thus doing, you exceed the wickedness of your Forefathers the Pharisees;
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Whosoever are unrighteous shall not inherit the kingdome of heaven, they so continuing, 1. Cor. 6. 9, 10. But I that am a fornicator, adulter•r, effeminate person, a theefe, covetous, drunkard, &c. am an unrighteous person, 1. Cor. 6. 9, 10. Therfore I so continuing cannot inherit the Kingdome of heaven. Or thus:
Whosoever Are unrighteous shall not inherit the Kingdom of heaven, they so Continuing, 1. Cor. 6. 9, 10. But I that am a fornicator, adulter•r, effeminate person, a thief, covetous, drunkard, etc. am an unrighteous person, 1. Cor. 6. 9, 10. Therefore I so Continuing cannot inherit the Kingdom of heaven. Or thus:
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Whosoever goes to heaven, must be a doer of Gods will, Mat. 7. 22. But I who live in swearing, lying, scorning of goodnesse, &c. am not a doer of the will God.
Whosoever Goes to heaven, must be a doer of God's will, Mathew 7. 22. But I who live in swearing, lying, scorning of Goodness, etc. am not a doer of the will God.
and to be made like unto him in all things, to die from sinne, and rise againe to righteousnesse, to mortifie continually all their evill and carnall affections to proceed daily in all vertue and godlinesse of living, to confesse the faith of Christ crucified,
and to be made like unto him in all things, to die from sin, and rise again to righteousness, to mortify continually all their evil and carnal affections to proceed daily in all virtue and godliness of living, to confess the faith of christ Crucified,
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and manfully to fight under his banner, against sinne, the world, and the divell, and continue Christs faithfull souldiers and servants to their lives end, professe as much as the forwardest professour in England.
and manfully to fight under his banner, against sin, the world, and the Devil, and continue Christ faithful Soldiers and Servants to their lives end, profess as much as the forwardest professor in England.
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But all these blattering beasts, and brawling Belials who bawle, and bark against professours, and profession, professe all this, is is evident not openly by their owne confident confession,
But all these blattering beasts, and brawling Belials who bawl, and bark against professors, and profession, profess all this, is is evident not openly by their own confident Confessi,
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but also by the latter end of the rubricke of Baptisme. Baptisme doth represent unto us our profession, which is, &c. From which premises, I may soundly and certainely inferre.
but also by the latter end of the rubric of Baptism. Baptism does represent unto us our profession, which is, etc. From which premises, I may soundly and Certainly infer.
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For if none should reprove but those who themselves are in-offensive, none must reprove, Iam. 5. 17. But if that a man be faulty, by not reproving, he addes other mens sinnes unto his owne by assenting.
For if none should reprove but those who themselves Are inoffensive, none must reprove, Iam. 5. 17. But if that a man be faulty, by not reproving, he adds other men's Sins unto his own by assenting.
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he never reprooves another, but withall himselfe, if faulty. 2. Reproove with the spirit of meekenesse, Gal. 6. 1. 2. Cor. 2. 4. In the application of a playster to a wounded part:
he never reproves Another, but withal himself, if faulty. 2. Reprove with the Spirit of meekness, Gal. 6. 1. 2. Cor. 2. 4. In the application of a plaster to a wounded part:
and implacable malice, launch the smarting sores of his enfeebled brother? Deale therefore as Physitians with patients, who wrap their bitter pills in sweet sugar:
and implacable malice, launch the smarting sores of his enfeebled brother? Deal Therefore as Physicians with patients, who wrap their bitter pills in sweet sugar:
naturally man abhorres disgraces, and therefore easier allured by secret advertisements, then open disgraces. 4. And let it be apparent to his understanding that God is the reprover, man only an instrument.
naturally man abhors disgraces, and Therefore Easier allured by secret advertisements, then open disgraces. 4. And let it be apparent to his understanding that God is the reprover, man only an Instrument.
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and is not God a dearer friend? Must we not preferre him before father, mother, friend? He is a friend. And doest thou become his enemy in suffering sinne upon him? If this be thy dealing towards thy friends, God preserve me from such friends.
and is not God a Dearer friend? Must we not prefer him before father, mother, friend? He is a friend. And dost thou become his enemy in suffering sin upon him? If this be thy dealing towards thy Friends, God preserve me from such Friends.
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What though many do much hurt by unseasonable and unworthy reproofes, shall we therfore neglect them? Because some come to markets to cut purses, lye, cousen.
What though many do much hurt by unseasonable and unworthy reproofs, shall we Therefore neglect them? Because Some come to Markets to Cut purses, lie, Cousin.
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Shall not therefore honest men frequent such places for their commodities? Because some who heare Sermons are naught, shall not Gods children therefore desire the sincere mi•ke of the Word? Let these short inducements following perswade you to this Christian duty. 1. The expresse c•mmand of ou• gracious God, Lev. •9. •7. Gal. 6. 1. 2. The profit accru••g •hence.
Shall not Therefore honest men frequent such places for their commodities? Because Some who hear Sermons Are nought, shall not God's children Therefore desire the sincere mi•ke of the Word? Let these short inducements following persuade you to this Christian duty. 1. The express c•mmand of ou• gracious God, Lev. •9. •7. Gal. 6. 1. 2. The profit accru••g •hence.
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And to procure love, Prov. 9. 8. Although brutish persons, Prov. 12. •. and s••rners hate reproofe, Prov. 9. 1. Yet such who are wise, a•• lov•rs of knowledge, will love you better. 3. The hu•t which followes •lence in this kind is hid•o•s and dreadfull, man hereb• ••ting his brother, Lev. 19, 17. thereby murdering, 1 Ioh. •. •5.
And to procure love, Curae 9. 8. Although brutish Persons, Curae 12. •. and s••rners hate reproof, Curae 9. 1. Yet such who Are wise, a•• lov•rs of knowledge, will love you better. 3. The hu•t which follows •lence in this kind is hid•o•s and dreadful, man hereb• ••ting his brother, Lev. 19, 17. thereby murdering, 1 John •. •5.
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and haling upon himselfe the others offences in the judg•ment, not only of Divine but of meere mo•all men, ou• whereof saith, If you do not admonish your friend of h•• faults, you make them your owne:
and haling upon himself the Others offences in the judg•ment, not only of Divine but of mere mo•all men, ou• whereof Says, If you do not admonish your friend of h•• Faults, you make them your own:
And sure I am, as there is unity in religion, Eph. 4. 4, 5, 6. So there should be sympathy in affection, Rom. 12. 10, 15. 16. Neither indeed can there be contrary judgements amongst us in whom there is one spirit, saith St. Cyprian. Labour we therefore for that perfect peace (perfect in regard of its author, proc•rer, perswader, possessour, parts, continuance and reach) the royall prerogative of this heavenly company, promised by the Lord, Isa. 26. 3. Performed by Christs merits, perswaded by his Spirit, and preached by his Ministers.
And sure I am, as there is unity in Religion, Ephesians 4. 4, 5, 6. So there should be Sympathy in affection, Rom. 12. 10, 15. 16. Neither indeed can there be contrary Judgments among us in whom there is one Spirit, Says Saint Cyprian. Labour we Therefore for that perfect peace (perfect in regard of its author, proc•rer, persuader, possessor, parts, Continuance and reach) the royal prerogative of this heavenly company, promised by the Lord, Isaiah 26. 3. Performed by Christ merits, persuaded by his Spirit, and preached by his Ministers.
By Saint Paul, to pray for Kings that under them we may lead a pea•eable life, 1 Tim. 2. 2. Yea we being urged hereunto by the practise of Gods servants:
By Saint Paul, to pray for Kings that under them we may led a pea•eable life, 1 Tim. 2. 2. Yea we being urged hereunto by the practice of God's Servants:
Peace be within thy wals, was the Psalmists prayer, Psal. 122. 7. What though wicked wights by their impieties hinder their owne and others peace, there being no peace to the wicked as saith my God, Isa. 57. 22. For what peace so long as their wickednesse remaines, 2 Reg. 9. 22. What though Antichristian papisme, un-christian paganisme, and false-christian prophanesse will admit of peace with none but such as fit their own humor.
Peace be within thy walls, was the Psalmists prayer, Psalm 122. 7. What though wicked wights by their impieties hinder their own and Others peace, there being no peace to the wicked as Says my God, Isaiah 57. 22. For what peace so long as their wickedness remains, 2 Reg. 9. 22. What though Antichristian papism, unchristian paganism, and false-christian profaneness will admit of peace with none but such as fit their own humour.
So that whosoever will have peace with them must looke for such usage as the travellers found at the hands of Scyron and Procrustes, famous robbers in Attica: who by cutting shorter the taller,
So that whosoever will have peace with them must look for such usage as the travellers found At the hands of Scyron and Procrustes, famous robbers in Attica: who by cutting shorter the Taller,
there being great peace betwixt the wicked, Exod. 32. 4. Betwixt Herod and Pilate. What though there may be discord in Gods Church aswell as betweene the Apostle of the Iewes and Gentiles:
there being great peace betwixt the wicked, Exod 32. 4. Betwixt Herod and Pilate. What though there may be discord in God's Church aswell as between the Apostle of the Iewes and Gentiles:
betweene Paul and Barnabas for small matters: aswell as amongst Primitive Christians, whose dissentions were such, that Christianity was publikely derided:
between Paul and Barnabas for small matters: aswell as among Primitive Christians, whose dissensions were such, that Christianity was publicly derided:
yea, that all both strong and weake would live in peace, we all having fellowship one with another. 1. In things simply good we must have peace. 2. In things indifferent we should have peace:
yea, that all both strong and weak would live in peace, we all having fellowship one with Another. 1. In things simply good we must have peace. 2. In things indifferent we should have peace:
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In indifferents onely in the manner, e. g. If without knowledge of its indifferency and use, Rom. 14. 14. If without faith, Rom. 14. 23. If we u•e them in hatred, and not in love.
In indifferents only in the manner, e. g. If without knowledge of its indifferency and use, Rom. 14. 14. If without faith, Rom. 14. 23. If we u•e them in hatred, and not in love.
if we follow the advice of the Trent Historian, saying, It is, &c. Or of learned lunius in his parallels where comparing Gen. 11. 11, 12. In which place there is no Cainan in the Originall (although the S•ptuagints have one) with Luke 3. 35, 36. In which Genealogy there is a Cainan, saith he allowes of the answer of Beda, who affirming that Cainan is neither in Genesis, nor in the Chronicles, saith St. Luke tooke it from the S•ptuagints, yeelding to the received opinion amongst the people,
if we follow the Advice of the Trent Historian, saying, It is, etc. Or of learned lunius in his parallels where comparing Gen. 11. 11, 12. In which place there is no Cainan in the Original (although the S•ptuagints have one) with Lycia 3. 35, 36. In which Genealogy there is a Cainan, Says he allows of the answer of Beda, who affirming that Cainan is neither in Genesis, nor in the Chronicles, Says Saint Lycia took it from the S•ptuagints, yielding to the received opinion among the people,
so that they be such which may be undergone with peace of conscience. And me thinks our Saviour Christs paying of tribute, St. Pauls shaving of his head,
so that they be such which may be undergone with peace of conscience. And me thinks our Saviour Christ paying of tribute, Saint Paul's shaving of his head,
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Should the foot kicke the opposite legge, that doth not repay like for like. If the tongue, lippe, or finger are bitten by the teeth, they seeke no revenge:
Should the foot kick the opposite leg, that does not repay like for like. If the tongue, lip, or finger Are bitten by the teeth, they seek no revenge:
There is a forgivenesse of revenge, not requiting evill for evill; of private punishment, of judgement, a man judging an injury to be none of satisfaction.
There is a forgiveness of revenge, not requiting evil for evil; of private punishment, of judgement, a man judging an injury to be none of satisfaction.
He having vsed all other lawfull meanes first, as helpe of brethren to arbitrate, &c. Not distrusting God, and depending upon the meanes. Retaining love to the party:
He having used all other lawful means First, as help of brothers to arbitrate, etc. Not distrusting God, and depending upon the means. Retaining love to the party:
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And properly hee taking away with the punishment the guilt. 1. Ministers have power to forgive onely ministerially, by declaring whose sinnes are forgiven, whose not.
And properly he taking away with the punishment the guilt. 1. Ministers have power to forgive only ministerially, by declaring whose Sins Are forgiven, whose not.
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but private injuries as private mens offences, in publique by mitigation of punishments. 3. Private persons have power to forgive the dammage arising from a sinfull act, not the act it selfe being onely against God, Psal. 51. 3. 4. David stan•d onely against God, yet this sinfull act brought detriment to Ʋriahs bed, and life:
but private injuries as private men's offences, in public by mitigation of punishments. 3. Private Persons have power to forgive the damage arising from a sinful act, not the act it self being only against God, Psalm 51. 3. 4. David stan•d only against God, yet this sinful act brought detriment to Ʋriahs Bed, and life:
like Ioseph, Gen. 50. 17. 21. The punishment due to that wrong, like David, 2. Sam. 19. 32. The restitution and satisfaction of the creditor, (in some cases) the debtour, Luke 7. 42. To put away all anger for the trespasse,
like Ioseph, Gen. 50. 17. 21. The punishment due to that wrong, like David, 2. Sam. 19. 32. The restitution and satisfaction of the creditor, (in Some cases) the debtor, Lycia 7. 42. To put away all anger for the trespass,
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like Iepthah, and Mephibosheth Forgive therefore. 1. But who must forgive? All of this •ociety, all which looke for remission of sinnes, Mar. 11. 25. 26. 2. But whom must we forgive? Any one, enemies, persecutors, the obstinate, much more thy penitent brother. 3. But when? Whensoever,
like Jephthah, and Mephibosheth Forgive Therefore. 1. But who must forgive? All of this •ociety, all which look for remission of Sins, Mar. 11. 25. 26. 2. But whom must we forgive? Any one, enemies, persecutors, the obstinate, much more thy penitent brother. 3. But when? Whensoever,
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or wrong, 1. Cor. 6. 7. Any contumelious vsage, Gen. 50. 15. Any losse, Gen. 31. 39. Any defrauding, Iames 5. 4. 5. But with what mind, with what affection? Freely of our owne accord, fully remitting all, sincerely from the heart, Mar. 11. 25. What though the malitious man hatch,
or wrong, 1. Cor. 6. 7. Any contumelious usage, Gen. 50. 15. Any loss, Gen. 31. 39. Any defrauding, James 5. 4. 5. But with what mind, with what affection? Freely of our own accord, Fully remitting all, sincerely from the heart, Mar. 11. 25. What though the malicious man hatch,
and harbour within his bosome, Envi•, the scumme of imperfections, forbidden by God. 1. Pet. 2. 1. A worke of Sathan, Gen. 2. 1. Of the Gentiles, Rom. 1. 29. Of darknesse, Rom. 13. 13. Of the flesh, Gal. 5. 21. Opposite to charity, •.
and harbour within his bosom, Envi•, the scum of imperfections, forbidden by God. 1. Pet. 2. 1. A work of Sathan, Gen. 2. 1. Of the Gentiles, Rom. 1. 29. Of darkness, Rom. 13. 13. Of the Flesh, Gal. 5. 21. Opposite to charity, •.
Cor. 13. 4. And abdicated by holy men, Titus 3. 3. Let him feed, and foster this selfe-tormenting (envy (saith holy Salvian ) doth onely persecute the author) viper by selfe-love, impatience, and selfe-conceitednesse:
Cor. 13. 4. And abdicated by holy men, Titus 3. 3. Let him feed, and foster this self-tormenting (envy (Says holy Salvian) does only persecute the author) viper by Self-love, impatience, and Self-conceitedness:
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What though the wrathfull man fl•sh•th himselfe in bloudy and barbarous cruelties, acting that which is Sathans proper worke, doing contrary to Gods nature, he being mild and mercifull: precept, and practice.
What though the wrathful man fl•sh•th himself in bloody and barbarous cruelties, acting that which is Satan's proper work, doing contrary to God's nature, he being mild and merciful: precept, and practice.
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What and if the furious irefull revenger proceed in his uncharitable and unwarrantable wayes, thereby exasperating to more hurt, doubling his owne griefe, losi•g tranquillity and peace of conscience, good will with men,
What and if the furious ireful revenger proceed in his uncharitable and unwarrantable ways, thereby exasperating to more hurt, doubling his own grief, losi•g tranquillity and peace of conscience, good will with men,
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Gracious promise, Math. 6. 4. And dreadfull judgements against all such who will not forgive, Mat. 7. 1, 2. & 6. 15. Iam. 2. 13. Secondly, our owne pronesse to offend ( Gal. 5. 17. Our flesh lusting against the Spirit ) Either against the same person which we should forgive: some other: and God himselfe.
Gracious promise, Math. 6. 4. And dreadful Judgments against all such who will not forgive, Mathew 7. 1, 2. & 6. 15. Iam. 2. 13. Secondly, our own Promise to offend (Gal. 5. 17. Our Flesh lusting against the Spirit) Either against the same person which we should forgive: Some other: and God himself.
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Lastly, consider the commodious advantages we shall reape by forgiving are many and great. 1. We shall hereby become like to God, Math 5. 44, 45. We shall gaine comfort, which while the boisterous s•rges of angry passions tempestuously trouble our cholericke nature, we are senslesse of,
Lastly, Consider the commodious advantages we shall reap by forgiving Are many and great. 1. We shall hereby become like to God, Math 5. 44, 45. We shall gain Comfort, which while the boisterous s•rges of angry passion tempestuously trouble our choleric nature, we Are senseless of,
and with a blessed confidence graspe, and hold fast a firme perswasion, that our sinnes are done away, grounding upon Gods unchangeable promise, Mat. 6. 14. By freely forgiving we shall make our foe our friend, Rom. 12. 20. heape coales of fire on his head.
and with a blessed confidence grasp, and hold fast a firm persuasion, that our Sins Are done away, grounding upon God's unchangeable promise, Mathew 6. 14. By freely forgiving we shall make our foe our friend, Rom. 12. 20. heap coals of fire on his head.
Neither oughtest thou to have wronged God. But I meant him no harme. Neither did the Lord thinke thee any harme, yet hast thou offended him. But thou art his superiour. God is thine.
Neither Ought thou to have wronged God. But I meant him no harm. Neither did the Lord think thee any harm, yet hast thou offended him. But thou art his superior. God is thine.
Be not we rigorous for a hundred pence, lest we be bound to pay upon paine of everlasting damnation a thousand talents. Let not us provoke the Lord to mete out to us condemnation by our not forgiving.
Be not we rigorous for a hundred pence, lest we be bound to pay upon pain of everlasting damnation a thousand Talents. Let not us provoke the Lord to meet out to us condemnation by our not forgiving.
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as how he is Father to all creatures, men, Angels, &c. But onely how is the Father of these goodfellowes: afterwards I purpose to shew how he and we have fellowship each with other.
as how he is Father to all creatures, men, Angels, etc. But only how is the Father of these Goodfellows: afterwards I purpose to show how he and we have fellowship each with other.
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or the Saints after a speciall manner [ with the Father ] Iohn 1. 12. Rom. 8. 14, 15. 1 Thes. 1. 5. And a cloud of witnesses of Scriptures testifie this truth.
or the Saints After a special manner [ with the Father ] John 1. 12. Rom. 8. 14, 15. 1 Thebes 1. 5. And a cloud of Witnesses of Scriptures testify this truth.
1. Man is father unto man by direction, Gen. 45. 8. Thus God is Father to the Saints, directing them by his Word, which is a light to their feet, and a lanterne to their paths.
1. Man is father unto man by direction, Gen. 45. 8. Thus God is Father to the Saints, directing them by his Word, which is a Light to their feet, and a lantern to their paths.
thus Iob was a father to the poore, Iob 29. 16. And so is God a father of our society, defending us from cursed calamities, plucking us out of the jawes of the Lion,
thus Job was a father to the poor, Job 29. 16. And so is God a father of our society, defending us from cursed calamities, plucking us out of the Jaws of the lion,
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3. Man is father to man in regard of instruction or doctrine. 1 Cor. 4. 15. Gal. 4. 19. Thus is God much more, pouring grace by his Spirit into the heart:
3. Man is father to man in regard of instruction or Doctrine. 1 Cor. 4. 15. Gal. 4. 19. Thus is God much more, pouring grace by his Spirit into the heart:
The Divell thus is the father of all wicked ones, Ioh. 8. 44. Thus is Abraham father of all godly persons who walke in the holy steps of Abraham, Rom. 4. 12. Thus is God our Father, we being followers of him as deare children, Math. 4. 45. Eph. 5. 1.
The devil thus is the father of all wicked ones, John 8. 44. Thus is Abraham father of all godly Persons who walk in the holy steps of Abraham, Rom. 4. 12. Thus is God our Father, we being followers of him as deer children, Math. 4. 45. Ephesians 5. 1.
Christ Iesus is onely the perfect and consubstantiall image of God, Col. 1. 15. Heb. 1. 3. The godly are the imperfect image of God, Eph. 4. 24. Col. 3. 10. We having a resemblance of his nature, may be called his image:
christ Iesus is only the perfect and consubstantial image of God, Col. 1. 15. Hebrew 1. 3. The godly Are the imperfect image of God, Ephesians 4. 24. Col. 3. 10. We having a resemblance of his nature, may be called his image:
for although this is daily corrupted by sinne, yet it is againe renewed by Christ Iesus, Col. 3. 10. 6. Man is father to man in regard of adoption. Moyses thus the sonne of Pharaohs daughter. Mordecas thus a father to Ester, Est. 2. 7. Thus is the Lord our Father, Rom. 8. 14, 15, 16. & 9. 16 Gal. 3. 26. & 4. 5. &c. Therefore he is a Father to the Saints or these goodfellowes all or most of those wayes whereby man is father unto man.
for although this is daily corrupted by sin, yet it is again renewed by christ Iesus, Col. 3. 10. 6. Man is father to man in regard of adoption. Moses thus the son of Pharaohs daughter. Mordecas thus a father to Ester, Est. 2. 7. Thus is the Lord our Father, Rom. 8. 14, 15, 16. & 9. 16 Gal. 3. 26. & 4. 5. etc. Therefore he is a Father to the Saints or these Goodfellows all or most of those ways whereby man is father unto man.
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But the Lord of heaven and earth performeth more freely and willingly then all other fathers, all offices and duties of a father to these goodfellowes. Therefore he is their Father.
But the Lord of heaven and earth Performeth more freely and willingly then all other Father's, all Offices and duties of a father to these Goodfellows. Therefore he is their Father.
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He who doth beget, feed, cloth, correct, provide inheritance, and mariage for these goodfellowes more freely, &c. doth performe all offices and duties of a father, &c.
He who does beget, feed, cloth, correct, provide inheritance, and marriage for these Goodfellows more freely, etc. does perform all Offices and duties of a father, etc.
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1. The Lord doth beget us spiritually by his Word, 1 Pet. 1. 23. Raising us when we were dead in sinnes and trespasses, Eph. 2. 1, 2. Therefore we are said to have Gods seed abiding in us, and to be borne of God, 1 Ioh. 3. 9. 2. Parents do not onely beget, but provide for the sustentation of their child begotten.
1. The Lord does beget us spiritually by his Word, 1 Pet. 1. 23. Raising us when we were dead in Sins and Trespasses, Ephesians 2. 1, 2. Therefore we Are said to have God's seed abiding in us, and to be born of God, 1 John 3. 9. 2. Parents do not only beget, but provide for the sustentation of their child begotten.
were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth, aire, and water could affoord:
were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth, air, and water could afford:
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and strength, Iob 23. 13. That purest wheate, Ier. 23. 28. That strong refreshing meate Heb. 5. 13. Sweeter then honey and the hony combe, Psal. 19. 10. Those green pastures and waters of comfort, Psalme 23. 2. That heavenly refreshing wine, Can. 2. 4. Which Pellican calleth hony, milke, Nectar, Ambrosia, the food of justice and truth, alwayes fatting the soules of the faithfull.
and strength, Job 23. 13. That Purest wheat, Jeremiah 23. 28. That strong refreshing meat Hebrew 5. 13. Sweeten then honey and the honey comb, Psalm 19. 10. Those green pastures and waters of Comfort, Psalm 23. 2. That heavenly refreshing wine, Can. 2. 4. Which Pelican calls honey, milk, Nectar, Ambrosia, the food of Justice and truth, always fatting the Souls of the faithful.
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What are these to the grace of Gods Spirit, that necessary milke to an heavenly life, Isa. 55. 1. And that sweet delightfull wine? What are these to that celestiall and spirituall bread Christ Iesus which came downe from heaven, Iohn 6. 50. That food truly effectuall to the faithfull soule, our blessed Saviour who is meate indeed, Ioh. 6. 55. That rejoycing wine the bloud of the immaculate Lambe slaine from the beginning, Mat. 26. 28. 3. Parents also cloath their naked children;
What Are these to the grace of God's Spirit, that necessary milk to an heavenly life, Isaiah 55. 1. And that sweet delightful wine? What Are these to that celestial and spiritual bred christ Iesus which Come down from heaven, John 6. 50. That food truly effectual to the faithful soul, our blessed Saviour who is meat indeed, John 6. 55. That rejoicing wine the blood of the immaculate Lamb slain from the beginning, Mathew 26. 28. 3. Parents also cloth their naked children;
and in this respect the Lords care farre surpasseth all fathers, he clothing us with the robes of Christ his righteousnesse, which is such a vesture that who so wanteth, is farre more, (yea, without all comparison) polluted, subject to evill,
and in this respect the lords care Far Surpasses all Father's, he clothing us with the robes of christ his righteousness, which is such a vesture that who so Wants, is Far more, (yea, without all comparison) polluted, Subject to evil,
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And of such worth is this garment, that were it possible, the cunning of all skilfull Artists could concurre to the fashioning of some one garment made of the excellencies of silks, precious stones, resplendent pearles, and costly gold:
And of such worth is this garment, that were it possible, the cunning of all skilful Artists could concur to the fashioning of Some one garment made of the excellencies of silks, precious stones, resplendent Pearls, and costly gold:
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Yea, imagine a man to be as richly trim'd as that glorious runner in the firmament comming out of his Tabernacle to run his race, Psal. 19. Or as that transcendent canopy of the heavens deckt with innumerable varieties of resplendent stars.
Yea, imagine a man to be as richly trimmed as that glorious runner in the firmament coming out of his Tabernacle to run his raze, Psalm 19. Or as that transcendent canopy of the heavens decked with innumerable varieties of resplendent Stars.
and adorned, Isa. 61. 10. This garment being pleasant, sweete, and dainty, perfum'd with odoriferous powders of Mirrh, Alloes, and Cassia, Psal. 45. 8. pretious and costly, ver. 9. resembled to the gold of Ophir: Curious and costly, compared to the needle-worke of a skilfull embroyderer, ver. 14. This garment ravishing the heart of Christ Iesus, Cant. 4. 9. the smell of these ointments, farre surpassing the savour of all spices, ver.
and adorned, Isaiah 61. 10. This garment being pleasant, sweet, and dainty, perfumed with odoriferous powders of Mirrh, Aloes, and Cassia, Psalm 45. 8. precious and costly, ver. 9. resembled to the gold of Ophir: Curious and costly, compared to the needlework of a skilful embroiderer, ver. 14. This garment ravishing the heart of christ Iesus, Cant 4. 9. the smell of these ointments, Far surpassing the savour of all spices, ver.
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and of all angelicall beings which are and have bene, were confer'd upon on men. His comely feature should be hatefull deformity; his amiable beauty loathsome ilfavourdnesse; his quickwitted understanding, blockish ignorance; his angeliall eloquence, rude barbarisme;
and of all angelical beings which Are and have be, were conferred upon on men. His comely feature should be hateful deformity; his amiable beauty loathsome ilfavourdnesse; his quickwitted understanding, blockish ignorance; his angeliall eloquence, rude barbarism;
and his other perfections meere frailties, in respect of those extraordinary transcendencies of Christ Iesus the husband of Gods children, Rev. 19. 7, 8, 9.
and his other perfections mere frailties, in respect of those extraordinary transcendencies of christ Iesus the husband of God's children, Rev. 19. 7, 8, 9.
And I verily thinke (this being so much talked off, and practised in conceipted ostentation) few which heare me this day, thinke, I need tell them they ought to love God,
And I verily think (this being so much talked off, and practised in conceited ostentation) few which hear me this day, think, I need tell them they ought to love God,
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For if we but inquire at the oracle of this our father, we shall find recorded in indelible characters, that such who truly love God, Hate that which is evill, Psal. 97. 10. Keepe Gods commandements, Exod. 20. 6. Ioh. 15. 10. sc.
For if we but inquire At the oracle of this our father, we shall find recorded in indelible characters, that such who truly love God, Hate that which is evil, Psalm 97. 10. Keep God's Commandments, Exod 20. 6. John 15. 10. sc.
Behave themselves conscionably in their calling, Ioh. 21. 15. Conforme themselves to God, 1. Ioh. 4. 17. being followers of him as deare children, Love not the world, 1. Ioh. 2. 15. Love truely Gods children, 1. Ioh. 4. 20. Often thinke upon God,
Behave themselves Conscionably in their calling, John 21. 15. Conform themselves to God, 1. John 4. 17. being followers of him as deer children, Love not the world, 1. John 2. 15. Love truly God's children, 1. John 4. 20. Often think upon God,
as their chiefest treasure, Mat. 6. 21. And love Christs appearing, or comming to judgement, 2. Tim 4. 8. Iam. 1. 12. And then having surveyed-with a carefull inquisitive view the carriages and conditions of most men.
as their chiefest treasure, Mathew 6. 21. And love Christ appearing, or coming to judgement, 2. Tim 4. 8. Iam. 1. 12. And then having surveyed-with a careful inquisitive view the carriages and conditions of most men.
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and solace themselues with as great delectation in silthinesse, and superfluity of naughtinesse as Leviathan in the restlesse Ocean. 2. Such who keepe Gods commandements with sincerity of heart, they to the vtmost of their power leaving undone all evill forbidden;
and solace themselves with as great delectation in filthiness, and superfluity of naughtiness as Leviathan in the restless Ocean. 2. Such who keep God's Commandments with sincerity of heart, they to the utmost of their power leaving undone all evil forbidden;
namely in secret, and amidst their villanous complices, no whit regarding those divine, and more then angelicall direction. 3. Compare we those who walke conscionably in their callings, being carefull to have the soules of their children,
namely in secret, and amid their villainous accomplices, no whit regarding those divine, and more then angelical direction. 3. Compare we those who walk Conscionably in their callings, being careful to have the Souls of their children,
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With that carelesse company which regard no more, so that they be of comely feature, neately trimd, finely fedde, of liberall education, and richly provided for:
With that careless company which regard no more, so that they be of comely feature, neatly trimmed, finely fed, of liberal education, and richly provided for:
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and those vilest of men who by their wicked examples staine their purest times with the blackest dye of hellish impieties, Sathans cognisance, feeding their immortall soules with the damned art of swearing, lying, cursing,
and those Vilest of men who by their wicked Examples stain their Purest times with the Blackest die of hellish impieties, Satan's cognisance, feeding their immortal Souls with the damned art of swearing, lying, cursing,
and such like venome and poyson of Aspes. 4. Those who conforme themselves to the glorious example of our heavenly father, doing their vtmost devoir that they may be holy, pure, perfect,
and such like venom and poison of Asps. 4. Those who conform themselves to the glorious Exampl of our heavenly father, doing their utmost devoir that they may be holy, pure, perfect,
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then pleasure. 6 Those whose hearts are fast glued to the Lord Iehouah, and his crownes of immortality as their only treasure. 7. Those who love with all entirenesse of affection the sonnes of God.
then pleasure. 6 Those whose hearts Are fast glued to the Lord Jehovah, and his crowns of immortality as their only treasure. 7. Those who love with all entireness of affection the Sons of God.
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and a sincere care to please him in all things. From those which love the world servilely, sensually, preposterously, immoderatly, disorderly, and undiscreetly.
and a sincere care to please him in all things. From those which love the world servilely, sensually, preposterously, immoderately, disorderly, and undiscreetly.
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The rich promises of the Lord to all those who truly love him, Exod. 20. 6. Shew mercie unto thousands, &c. Psal. 145. 20. The Lord preserveth, &c. His pronenesse to heare our prayers, Psal. 116. 2. He bids us aske, and we shall have, seeke and we shall find, knocke, and it shall be opened unto us, Math. 7. 7. Yea, he oftentimes prevents us, graunting before we desire. His practice proceeding from love.
The rich promises of the Lord to all those who truly love him, Exod 20. 6. Show mercy unto thousands, etc. Psalm 145. 20. The Lord Preserveth, etc. His proneness to hear our Prayers, Psalm 116. 2. He bids us ask, and we shall have, seek and we shall find, knock, and it shall be opened unto us, Math. 7. 7. Yea, he oftentimes prevents us, granting before we desire. His practice proceeding from love.
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but it may perceive Gods love to it in its creation, preservation, gubernation, direction, and continually receiving good things from him, Psal. 145. 16? All the severall sorts of blessings, the multitude, measure,
but it may perceive God's love to it in its creation, preservation, gubernation, direction, and continually receiving good things from him, Psalm 145. 16? All the several sorts of blessings, the multitude, measure,
when an enemy, Rom. 5. 8. To raise when dead in trespasses, Eph. 2. 5. In chusing and taking him to be his sonne when he was the child of the Divell,
when an enemy, Rom. 5. 8. To raise when dead in Trespasses, Ephesians 2. 5. In choosing and taking him to be his son when he was the child of the devil,
his thoughts are thoughts of love, Ier. 29. 11. His affections are affections of love, Ier. 31. 3. His words are words of love, Ier. 2. 2. And his deeds are correspondent, Deut. •2. 10. No love so great as the love of God to his children. Not of carefull at her.
his thoughts Are thoughts of love, Jeremiah 29. 11. His affections Are affections of love, Jeremiah 31. 3. His words Are words of love, Jeremiah 2. 2. And his Deeds Are correspondent, Deuteronomy •2. 10. No love so great as the love of God to his children. Not of careful At her.
which is 〈 ◊ 〉 if we consider his 〈 … 〉, and ou〈 … 〉. 1. 〈 … 〉 〈 … 〉 we were not Eph. 1. 4. 5. 9. 11. W〈 … 〉, re naught, •ph. 2. 2. 5. When w• ••re •n•m••s, •om.
which is 〈 ◊ 〉 if we Consider his 〈 … 〉, and ou〈 … 〉. 1. 〈 … 〉 〈 … 〉 we were not Ephesians 1. 4. 5. 9. 11. W〈 … 〉, re nought, •ph. 2. 2. 5. When w• ••re •n•m••s, •om.
〈 … 〉 and what is there in the 〈 … 〉 w〈 … 〉 •o doe us that go•d the Lord doth? A〈 … 〉 such de•ight? 〈 ◊ 〉 regardfull of our love 〈 … 〉 To which we are so indebted as •nt• God:
〈 … 〉 and what is there in the 〈 … 〉 w〈 … 〉 •o do us that go•d the Lord does? A〈 … 〉 such de•ight? 〈 ◊ 〉 regardful of our love 〈 … 〉 To which we Are so indebted as •nt• God:
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They are 〈 … 〉 1. 12. 2. 〈 … 〉 o〈 … 〉. 1. 〈 … 〉 behold, more may his searching •are heare, but his inquisitive •eart d•lv•• into the heart and bowels of the earth, dives below the s••ting r•stlesse waves of the raging Ocean, mounts up alo•t by transcendent speculations peeping beyond those starry bodies.
They Are 〈 … 〉 1. 12. 2. 〈 … 〉 o〈 … 〉. 1. 〈 … 〉 behold, more may his searching •are hear, but his inquisitive •eart d•lv•• into the heart and bowels of the earth, dives below the s••ting r•stlesse waves of the raging Ocean, mounts up alo•t by transcendent speculations peeping beyond those starry bodies.
Yet this eye hath never seene, eare ••rd, ••ther hath it entred into the heart of man to conceive the things which God hath prepared for those that love him, 1 Cor. 2. 9. 2. Such is the variable condition of mankind, that he 〈 ◊ 〉 not long in one stay:
Yet this eye hath never seen, ear ••rd, ••ther hath it entered into the heart of man to conceive the things which God hath prepared for those that love him, 1 Cor. 2. 9. 2. Such is the variable condition of mankind, that he 〈 ◊ 〉 not long in one stay:
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In this intermingled intercourse of such contrarieties what can possibly produce better effect• then love to God? This making all things worke together for th• best, Rom. 8. 28. Do we desire to have the successefull proceedings of all things? Would we have the fiery dre•dfull assaults of that old Serpent, the truc•lent and villanous behaviour of that viperine brood.
In this intermingled intercourse of such contrarieties what can possibly produce better effect• then love to God? This making all things work together for th• best, Rom. 8. 28. Do we desire to have the successful proceedings of all things? Would we have the fiery dre•dfull assaults of that old Serpent, the truc•lent and villainous behaviour of that viperine brood.
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their scurrulous satyricall scoffings, and their utmost rage stowing from their malicious envenomed h•art•• In a word, would we have all things, both sinnes,
their scurrilous satyrical scoffings, and their utmost rage stowing from their malicious envenomed h•art•• In a word, would we have all things, both Sins,
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and su•••rings, our owne and others turned by Gods providence to our good? The way to accomplish our desires is truly to love God, Rom. 8. 28. 3. Consider the perillous condition of such who love not God, Exod. 20. 5. Visiting the iniquity of them that hate me.
and su•••rings, our own and Others turned by God's providence to our good? The Way to accomplish our Desires is truly to love God, Rom. 8. 28. 3. Consider the perilous condition of such who love not God, Exod 20. 5. Visiting the iniquity of them that hate me.
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Wouldst thou not therefore have the Lord visit, i. e. fulfill his threatned judgements upon thee and thy posteritie? Wouldst not thou have him repay, i. mete out to thee as he doth to sinners their owne •• 〈 ◊ 〉 (to repay, being to pay backe,
Wouldst thou not Therefore have the Lord visit, i. e. fulfil his threatened Judgments upon thee and thy posterity? Wouldst not thou have him repay, i. meet out to thee as he does to Sinners their own •• 〈 ◊ 〉 (to repay, being to pay back,
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Love to God is called the first command•ment, because it is first to be done, we must preferre the love and glory of God ▪ before the love and safety of men and creatures.
Love to God is called the First command•ment, Because it is First to be done, we must prefer the love and glory of God ▪ before the love and safety of men and creatures.
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Secondly, we except we are stocks and stones, uncapable of sense, or bruit beasts, devoid of underdanding, desire extraordinarily the love of God our Father:
Secondly, we except we Are stocks and stones, uncapable of sense, or bruit beasts, devoid of underdanding, desire extraordinarily the love of God our Father:
and wilt thou transgresse it? Dost thou thinke to have the love of God (without which thou art most miserable) and thou not loving him? Is it fit for children not to love their father No no,
and wilt thou transgress it? Dost thou think to have the love of God (without which thou art most miserable) and thou not loving him? Is it fit for children not to love their father No no,
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nor the most excellent diet, wholsome ayre, drugges and pearles of price, hornes of V•icornes, stones of Bezar ordered by the exactest skill of men and Angels is availeable to purge away sinne.
nor the most excellent diet, wholesome air, drug and Pearls of price, horns of V•icornes, stones of Bezar ordered by the Exactest skill of men and Angels is available to purge away sin.
It is onely the bloud of Christ which cleanseth from sin, 1 Ioh. 1. 7. What made those for•orne Apostate fiends of glorious Angels to become damned Divels, detested of God, Angels,
It is only the blood of christ which Cleanseth from since, 1 John 1. 7. What made those for•orne Apostate fiends of glorious Angels to become damned Devils, detested of God, Angels,
Whence is it that the Lord doth hate his owne Ordinances, New Moones, Sabbaths, and prayers, Isa. 1. 15? What occasioneth the Lord to turne a fruitfull land into barrennes•e, save the iniquity of those that dwell therein, Psal. 107. 37. Why did the Lord drowne the whole world with an overflowing deluge, overturne those pleasant and fertile cities ( even as the Garden of God, Gen. 13. 10.) with fire and brimstone, save onely because of their sinnes? By which particulars it is most perspicuous, that nothing whatsoever so filthily polluteth as sinne:
Whence is it that the Lord does hate his own Ordinances, New Moons, Sabbaths, and Prayers, Isaiah 1. 15? What occasioneth the Lord to turn a fruitful land into barrennes•e, save the iniquity of those that dwell therein, Psalm 107. 37. Why did the Lord drown the Whole world with an overflowing deluge, overturn those pleasant and fertile cities (even as the Garden of God, Gen. 13. 10.) with fire and brimstone, save only Because of their Sins? By which particulars it is most perspicuous, that nothing whatsoever so filthily polluteth as sin:
of freedome from all sinne, the Scriptures telling me, that in many things we offend all, Iam. 3. 2. I seeing the Publican whose prayer was accepted, saying, God be mercifull to me a sinner, Luke 18. 13. Saint Paul complaining to be of sinners the chiefe, 1 Tim. 1. 15. And our Saviours owne Apostles commanded to pray forgive us our trespasses: not for modesty sake, as Pellagians affirme:
of freedom from all sin, the Scriptures telling me, that in many things we offend all, Iam. 3. 2. I seeing the Publican whose prayer was accepted, saying, God be merciful to me a sinner, Lycia 18. 13. Saint Paul complaining to be of Sinners the chief, 1 Tim. 1. 15. And our Saviors own Apostles commanded to pray forgive us our Trespasses: not for modesty sake, as Pelagians affirm:
but of consciousnesse of humane fr•ilty, as saith Saint Hierome. He who commanded to sinne no more, Ioh. 5. 14. Commanded also to pray daily for forgivenesse.
but of consciousness of humane fr•ilty, as Says Saint Jerome. He who commanded to sin no more, John 5. 14. Commanded also to pray daily for forgiveness.
and his word is not in us, verse 10. Although we know God heareth not sinners, Ioh. 9. 31. Yet we know also that Christ came to call sinners to repentance.
and his word is not in us, verse 10. Although we know God hears not Sinners, John 9. 31. Yet we know also that christ Come to call Sinners to Repentance.
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nor seene perversenesse in Israel, Num. 23. 21. Directed the tong•e of Moyses the man of God to say, Thou settest our sins before thee, our secret sinnes in the light of thy countenance, Psal. •0. 8. What then? is there contradiction in the Scripture? No such matter:
nor seen perverseness in Israel, Num. 23. 21. Directed the tong•e of Moses the man of God to say, Thou settest our Sins before thee, our secret Sins in the Light of thy countenance, Psalm •0. 8. What then? is there contradiction in the Scripture? No such matter:
nor so many as they had beene, but that their force might be weakned, their number lessened, and occasions avoided. God heareth not sinners, i. such who make a trade of sinning, suffering it to raigne and rage in them.
nor so many as they had been, but that their force might be weakened, their number lessened, and occasions avoided. God hears not Sinners, i. such who make a trade of sinning, suffering it to Reign and rage in them.
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Whosoever is b•r•e of God sinneth not, cannot sinne: He doth not sinne, i. not ch•rish it, and suffer it to raigne, but endeavoureth to cleanse himselfe from sinne, following holinesse of life. He cannot sin, •.
Whosoever is b•r•e of God Sinneth not, cannot sin: He does not sin, i. not ch•rish it, and suffer it to Reign, but endeavoureth to cleanse himself from sin, following holiness of life. He cannot sin, •.
for I am holier th•• thou, Isa. 65. 5. I am not as other men are, &c. Luke 18. 11. I fast, pay tithes, although they omitted the weightier matters of the Law, judgement, mercy,
for I am Holier th•• thou, Isaiah 65. 5. I am not as other men Are, etc. Lycia 18. 11. I fast, pay Tithes, although they omitted the Weightier matters of the Law, judgement, mercy,
and faith, Mat. 23 23. within full of extortion and excesse, 25. of hypocrisie, and iniquity, 28. These righteous persons Christ came not to call, Math. 9 13. These being a generation which are cleane in their owne eyes,
and faith, Mathew 23 23. within full of extortion and excess, 25. of hypocrisy, and iniquity, 28. These righteous Persons christ Come not to call, Math. 9 13. These being a generation which Are clean in their own eyes,
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and yet is not washed from their filthinesse, Prov. 30. 12. I leave such dotages as the proper characters of spirituall fooles, whose wayes (though naught) are righteous in their owne eyes,
and yet is not washed from their filthiness, Curae 30. 12. I leave such dotages as the proper characters of spiritual Fools, whose ways (though nought) Are righteous in their own eyes,
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and yet are not washed from their filthinesse, Pro. 30. 12. Of unsanctified persons, Prov. 30. 13. Of L•wd companions, Isaiah 65. 3, 4. Of formall Christians, Math. 7. 22. Of Civill honest men, Math. 19. 20. and of proud Pharisees, Luk. 18. 11. Which were a people eagerly thirsting after vaineglorious ostentation, doing all to be seene of men:
and yet Are not washed from their filthiness, Pro 30. 12. Of unsanctified Persons, Curae 30. 13. Of L•wd Sodales, Isaiah 65. 3, 4. Of formal Christians, Math. 7. 22. Of Civil honest men, Math. 19. 20. and of proud Pharisees, Luk. 18. 11. Which were a people eagerly thirsting After vainglorious ostentation, doing all to be seen of men:
A lively pict•re of whom we shall sind pourtrayd in most ignorant sots, goodfellow-drunkards (Papists, hypocrites, familists) and meere civill honest men:
A lively pict•re of whom we shall sind portrayed in most ignorant sots, goodfellow-drunkards (Papists, Hypocrites, familists) and mere civil honest men:
whose actions (although in many particulars they come short of those painted sepulchres) run paralled with theirs, Math. 6. The Pharisee gave, prayed, fasted to be seene of men, Math. 19. 20. Luke 18. 11. And boasts of exact obedience ▪ Vpon which ground I suppose every one of indifferent understanding will ingeniously confesse that these forenamed who seldome give except vainegloriously to some clamorous beggers, seldome or never pray in secret,
whose actions (although in many particulars they come short of those painted sepulchres) run paralled with theirs, Math. 6. The Pharisee gave, prayed, fasted to be seen of men, Math. 19. 20. Luke 18. 11. And boasts of exact Obedience ▪ Upon which ground I suppose every one of indifferent understanding will ingeniously confess that these forenamed who seldom give except vaingloriously to Some clamorous beggars, seldom or never pray in secret,
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for although they are sinners as they say, yet they have kept the 1, 2, 3, 4 commandement, &c. And not in those who are called Puritanes by worldlings,
for although they Are Sinners as they say, yet they have kept the 1, 2, 3, 4 Commandment, etc. And not in those who Are called Puritanes by worldlings,
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or some circumstance, as David cleares himselfe, Psal. 7. & 27. And Saint Paul himselfe from soule-murther, Acts 20. 26. Yet in regard of their common corruptions,
or Some circumstance, as David clears himself, Psalm 7. & 27. And Saint Paul himself from Soul-murder, Acts 20. 26. Yet in regard of their Common corruptions,
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and yet such are exhorted not to sinne, yea are said not to sinne, 1 Ioh. 3. 9. Give me leave briefly to point at (under correction of the learned) the differences betwixt Gods children, and wicked men:
and yet such Are exhorted not to sin, yea Are said not to sin, 1 John 3. 9. Give me leave briefly to point At (under correction of the learned) the differences betwixt God's children, and wicked men:
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and then to perswade all such who professe themselves the children of this Father (although they cannot but sinne) not so to sinne as wicked and ungodly ones do, which is the second Vse of this Point.
and then to persuade all such who profess themselves the children of this Father (although they cannot but sin) not so to sin as wicked and ungodly ones do, which is the second Use of this Point.
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The godly man imployes his utmost endeavours to shun envy and anger aswell as murther, lust as adultery, infidelity, hypocrisie, pride, earthly-mindednesse,
The godly man employs his utmost endeavours to shun envy and anger aswell as murder, lust as adultery, infidelity, hypocrisy, pride, Earthly-mindedness,
and publique actions. 2. That God will judge for secret sinnes aswell as for outward, Rom. 2. 16. The wicked man so be, he can demeane himselfe so smoothly and plausibly that man cannot accuse him of outward villany:
and public actions. 2. That God will judge for secret Sins aswell as for outward, Rom. 2. 16. The wicked man so be, he can demean himself so smoothly and plausibly that man cannot accuse him of outward villainy:
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thinkes all is well, although his heart is farc't brim full of privy pride, secret hypocrisie, shamefull ignorance, wanton obscoenities, base earthly-mindednesse, canckred envy, unadvised anger, &c. Deeming either his thoughts to be free,
thinks all is well, although his heart is farced brim full of privy pride, secret hypocrisy, shameful ignorance, wanton obscoenities, base Earthly-mindedness, cankered envy, unadvised anger, etc. Deeming either his thoughts to be free,
and that, 1. Because he knoweth that the smallest is sinne. 2. Committed against an infinite God. 3. A trespasse against the most holy Law. 4. Able to deprive of the greatest good, sc. Gods favour. 5. Able to bring the greatest misery. 6. Not washed away with any thing save the ••val•able price of the bl•nd of the immac•late Lambe Christ 〈 ◊ 〉.
and that, 1. Because he Knoweth that the Smallest is sin. 2. Committed against an infinite God. 3. A trespass against the most holy Law. 4. Able to deprive of the greatest good, sc. God's favour. 5. Able to bring the greatest misery. 6. Not washed away with any thing save the ••val•able price of the bl•nd of the immac•late Lamb christ 〈 ◊ 〉.
The wicked man makes of mountaines molehils, makes no scrupl• of p•tty oathes, Racha, foole, wanton dalliance, merry and off••••s 〈 ◊ 〉, hurtfu•l jests, &c. Yea, he is ready not onely to ext••••te,
The wicked man makes of Mountains molehills, makes no scrupl• of p•tty Oaths, Racha, fool, wanton dalliance, merry and off••••s 〈 ◊ 〉, hurtfu•l jests, etc. Yea, he is ready not only to ext••••te,
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but of the first and least degree of sinne. He advisedly considering the insinuating, spreading, and incroching nature of sinne, one drawing on another:
but of the First and least degree of sin. He advisedly considering the insinuating, spreading, and encroaching nature of sin, one drawing on Another:
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custome comes upon him which hardeneth his heart, Ier. 13. The godly man sinneth not with full c•nsent of heart, The Spirit strives against the flesh, Gal. 5 17. His sinne is as bitter and burdensome to him as death, Rom. 7. 24. Yea he is so ir••d with the remainder of old Adam, and with his particular slips and wants in well-doing, that he lamentably complaines, O wretched man, ver.
custom comes upon him which Hardeneth his heart, Jeremiah 13. The godly man Sinneth not with full c•nsent of heart, The Spirit strives against the Flesh, Gal. 5 17. His sin is as bitter and burdensome to him as death, Rom. 7. 24. Yea he is so ir••d with the remainder of old Adam, and with his particular slips and Wants in welldoing, that he lamentably complains, Oh wretched man, ver.
And therefore doth earnestly strive against the sinne and temptation, •••ting the spirituall warfare, with the two edged sword of the Word, and ardent prayer.
And Therefore does earnestly strive against the sin and temptation, •••ting the spiritual warfare, with the two edged sword of the Word, and Ardent prayer.
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The wicked sinneth with unanimous consent of heart and mind 〈 ◊ 〉 headlong into it as the enraged horse into the •attell, draw•s iniquity with cords of v•n•ty, Isa. 5. 18. Drinks it downe with as thirsting appetite,
The wicked Sinneth with unanimous consent of heart and mind 〈 ◊ 〉 headlong into it as the enraged horse into the •attell, draw•s iniquity with cords of v•n•ty, Isaiah 5. 18. Drinks it down with as thirsting appetite,
And therefore (although he is oft times curbed by the feare of punishment, and dread of shame (whereas the rich furniture of Gods peerlesse graces, his entire love to God, tendernesse of conscience restraines the good) from many foule enormites) seeketh diligently occasion to commit sinne,
And Therefore (although he is oft times curbed by the Fear of punishment, and dread of shame (whereas the rich furniture of God's peerless graces, his entire love to God, tenderness of conscience restrains the good) from many foul enormities) seeks diligently occasion to commit sin,
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Contrition, humiliation, strife, &c. Witnesse David, Peter, and the incestuous person. A good traveller minding his way, is made more watchfull of his footsteps by his many slips, and fallings.
Contrition, humiliation, strife, etc. Witness David, Peter, and the incestuous person. A good traveller minding his Way, is made more watchful of his footsteps by his many slips, and fallings.
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and as luscious to his palate as the sweetest Ambrosia: his long grounded acquaintance with those hellish brats, links him with such indeerd intimatenesse to those infernall fiends, that its as possible to unspotte the party-coloured Leopard,
and as luscious to his palate as the Sweetest Ambrosia: his long grounded acquaintance with those hellish brats, links him with such indeerd intimateness to those infernal fiends, that its as possible to unspotte the Party-coloured Leopard,
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and whiten the tawny Negro, as to disjoyne his fast glued affections by accustoming to doe evill from his sinne, Ier. 13. 23. The godly man advisedly considering what he hath done after falling into sinne, flyes with all speed to the Lord Iesus, his soules physitian;
and whiten the tawny Negro, as to disjoin his fast glued affections by accustoming to do evil from his sin, Jeremiah 13. 23. The godly man advisedly considering what he hath done After falling into sin, flies with all speed to the Lord Iesus, his Souls Physician;
or grieving that he can grieve no more for his shamefull faylings. He beggeth pardon for his iniquity with as much earnestnes as a condemned malefactor:
or grieving that he can grieve no more for his shameful failings. He beggeth pardon for his iniquity with as much earnestness as a condemned Malefactor:
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The wicked although sometimes consideration of the righteous judge, the dreadfull day of judgement, & those unutterable torments prepared for the damned, works in them some melancholy fits of dumpishnes,
The wicked although sometime consideration of the righteous judge, the dreadful day of judgement, & those unutterable torments prepared for the damned, works in them Some melancholy fits of dumpishnes,
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for eyther they are sick not perceiving it, rushing upon the wrath of God like blind Balaā•or although they leave some evil waies, they take other as bad, only exchanging sin for sin:
for either they Are sick not perceiving it, rushing upon the wrath of God like blind Balaan•or although they leave Some evil ways, they take other as bad, only exchanging since for since:
little considering, that although Gods mercie is everlasting. Great. Free. Sweet: yet it is appropriated only to such who observe Gods commandements. Love God. Keepe his Covenant. Confesse, and forsake their sins.
little considering, that although God's mercy is everlasting. Great. Free. Sweet: yet it is appropriated only to such who observe God's Commandments. Love God. Keep his Covenant. Confess, and forsake their Sins.
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and a through reformation of their lives by a fit of sicknesse? And doth not daily experience demonstrate to the eyes of all such who will open them to the truth, that such people if God spareth them vsually like Pharoah and Ieroboam, runne greedily with the dogge to their old vomit? A learned Knight saith, What shall we call a mocking of God, if those doe not mocke him, that thinke it inough for God to aske him forgivenesse at leisure, with the last drawing of a malitious breath? these finde out a new God, make one, a leaden one,
and a through Reformation of their lives by a fit of sickness? And does not daily experience demonstrate to the eyes of all such who will open them to the truth, that such people if God spares them usually like Pharaoh and Jeroboam, run greedily with the dog to their old vomit? A learned Knight Says, What shall we call a mocking of God, if those do not mock him, that think it enough for God to ask him forgiveness At leisure, with the last drawing of a malicious breath? these find out a new God, make one, a leaden one,
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and a contemptuous laughing to scorne, and d••iding •f God, his lawes; and precepts. That learned Prelate, Bishop 〈 ◊ 〉, •it•s Saint Augustine, thus speaking;
and a contemptuous laughing to scorn, and d••iding •f God, his laws; and Precepts. That learned Prelate, Bishop 〈 ◊ 〉, •it•s Saint Augustine, thus speaking;
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I confesse unto you, we do not denie vnto him that which he asketh, but we do• not presume that he goeth well from hence. I doe not presume: I deceive y•u not.
I confess unto you, we do not deny unto him that which he asks, but we do• not presume that he Goes well from hence. I do not presume: I deceive y•u not.
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The pennance which is asked for onely by him which is a dying, I feare least it also die. Agreeable whereunto is the saying of Mr. Dike, repentance at death is seldome sound;
The penance which is asked for only by him which is a dying, I Fear lest it also die. Agreeable whereunto is the saying of Mr. Dike, Repentance At death is seldom found;
Therefore suppose the contrary, and thinke with thy selfe, what if God should not grant me? When thou goest to warre thou dost not say I need not make any will, peradventure I shall returne againe, &c. 3. Let them 〈 ◊ 〉 themselves asleepe in the pleasant crad•e of security, promising to themselves those heavenly habitations ass•o•e,
Therefore suppose the contrary, and think with thy self, what if God should not grant me? When thou goest to war thou dost not say I need not make any will, Peradventure I shall return again, etc. 3. Let them 〈 ◊ 〉 themselves asleep in the pleasant crad•e of security, promising to themselves those heavenly habitations ass•o•e,
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For what and if they have their faults, so had all the glorified Saints when they breathed in this sub•••ary world, and so they hope the most resined of them have (Although thus doing they with•ut a•y dissembling, shew themselves to be a serpentine seede, feeding onely upon the drossy dusty part of the fruitfull earth wholly slighting,
For what and if they have their Faults, so had all the glorified Saints when they breathed in this sub•••ary world, and so they hope the most resigned of them have (Although thus doing they with•ut a•y dissembling, show themselves to be a serpentine seed, feeding only upon the drossy dusty part of the fruitful earth wholly slighting,
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and spider-like, sucking onely poyson from the sweetest flowers in Gods garden.) Whereas had they but halfe an eye truly open, they might as clearely perceive as they see the most glistering starres in a faire night, shining in the open firmament.
and spiderlike, sucking only poison from the Sweetest flowers in God's garden.) Whereas had they but half an eye truly open, they might as clearly perceive as they see the most glistering Stars in a fair night, shining in the open firmament.
Moses and Aaron denyed entrance into Canaan: Sampson slavishly grinding in the mill. Davids child dying, his sonne climbing into his bed, driving him from his regall governement.
Moses and Aaron denied Entrance into Canaan: Sampson slavishly grinding in the mill. Davids child dying, his son climbing into his Bed, driving him from his regal government.
how long they lay groaning, and crying, create in me a new heart, &c. Psal. 51. And I thinke hee will not (except he be possest with a more braine-sick phrensie,
how long they lay groaning, and crying, create in me a new heart, etc. Psalm 51. And I think he will not (except he be possessed with a more brainsick frenzy,
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yet let every one who hath the seed of Gods spirit abiding in him, take heed that he doth not sin in the Scripture phrase, sc. so as to commit sinne, wittingly, willingly, unrepentantly.
yet let every one who hath the seed of God's Spirit abiding in him, take heed that he does not sin in the Scripture phrase, sc. so as to commit sin, wittingly, willingly, unrepentantly.
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Is it not resembled to thornes, briars, pitch, then which what more averse to the touch of man? To dregs, gall, wormewood, then which nothing more distastfull.
Is it not resembled to thorns, briers, pitch, then which what more averse to the touch of man? To dregs, Gall, wormwood, then which nothing more distasteful.
Is it not stiled mire, dogs vomit, menstrous clouts? on which particulars the sight doth loath to looke. 2. It is the shamefullest thing in the world.
Is it not styled mire, Dogs vomit, menstruous clouts? on which particulars the sighed does loath to look. 2. It is the shamefullest thing in the world.
or strumpets an acknowledgement of their villanies? 3. It is of all evils the most depriving of good, bringing sterility upon the fruitfullest countries;
or strumpets an acknowledgement of their villainies? 3. It is of all evils the most depriving of good, bringing sterility upon the fruitfullest countries;
new moones, and Sabbaths hatefull, and prayers not sufferable. It is most unlike Gods workes. Sinne is a worke of the flesh, Gal. 5. 19. His of the Spirit.
new moons, and Sabbaths hateful, and Prayers not sufferable. It is most unlike God's works. Sin is a work of the Flesh, Gal. 5. 19. His of the Spirit.
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It is that which Christ Iesus his Heavenly Husband, soules Saviour, by whose meanes it is that the Lord is become his gracious Father, came to destroy, 1 Ioh. 1. 7. 22. &. 3. 5. And that upon good grounds:
It is that which christ Iesus his Heavenly Husband, Souls Saviour, by whose means it is that the Lord is become his gracious Father, Come to destroy, 1 John 1. 7. 22. &. 3. 5. And that upon good grounds:
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IF God be our Father, we ought to cast our care upon him, depending upon his fatherly providence for food, rayment and the supply of all outward things.
IF God be our Father, we ought to cast our care upon him, depending upon his fatherly providence for food, raiment and the supply of all outward things.
I supposing there is not a man to be found either so unexperienced or brainlesse as not to consent that childrens sole dependance is on parents wise and carefull providence.
I supposing there is not a man to be found either so unexperienced or brainless as not to consent that Children's sole dependence is on Parents wise and careful providence.
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If there be any thing which troubleth thee, or that thou thy selfe standest in need of, commit the care thereof into Gods hand, staying thy selfe altogether upon his providence, He shall sustaine thee. i. God will play the part of a good Father.
If there be any thing which Troubles thee, or that thou thy self Standest in need of, commit the care thereof into God's hand, staying thy self altogether upon his providence, He shall sustain thee. i. God will play the part of a good Father.
Let it be the badge and character of all gold-sicke Mammonists and earthly-minded worldlings (in whose catalogue I include not onely greedy inclosers, cut-throat usurers, unjust getters:
Let it be the badge and character of all gold-sick Mammonists and earthly-minded worldlings (in whose catalogue I include not only greedy inclosers, cutthroat usurers, unjust getters:
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1. Those are truly covetous whose desire of other mens goods is such, that for the obtaining thereof, they sticke not to use meanes indirect and unlawfull, Eph. 5. 5. But these riotous roisters for the generall have desires enlarged as bell after their neighbours goods:
1. Those Are truly covetous whose desire of other men's goods is such, that for the obtaining thereof, they stick not to use means indirect and unlawful, Ephesians 5. 5. But these riotous roisters for the general have Desires enlarged as bell After their neighbours goods:
2. Those who desire worldly things before and above any thing, are covetous persons, Col. 3. 5. But these jolly follows desire wordly things before & above any thing.
2. Those who desire worldly things before and above any thing, Are covetous Persons, Col. 3. 5. But these jolly follows desire wordly things before & above any thing.
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For they pursue with such enraged thirsting appetites carthy drosse, that they will not refraine upon the Lords Day from plodding and pratling about their adored God.
For they pursue with such enraged thirsting appetites carthy dross, that they will not refrain upon the lords Day from plodding and prattling about their adored God.
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From which mistrustfull diffidence, their in humane depopulations, unnaturall usuryes, purloynings, lying, defrauding, and an innumbred swarme of such unconscionable kinds of gettings, whereby they teare in pieces their poore brethren, contrary to the lawes of grace, nature, and charity, doe streame forth.
From which mistrustful diffidence, their in humane depopulations, unnatural Usuries, purloinings, lying, defrauding, and an innumbred swarm of such unconscionable Kinds of gettings, whereby they tear in Pieces their poor brothers, contrary to the laws of grace, nature, and charity, do stream forth.
an order of men more worthy banishment from our English Coasts (in my apprehension) then the jesters, juglers, loyterers, vagabonds and fooles, which Marcus the Emperour shipped from Rome:
an order of men more worthy banishment from our English Coasts (in my apprehension) then the jesters, jugglers, loiterers, vagabonds and Fools, which Marcus the Emperor shipped from Rome:
Lessening the number of his subjects, so of honour. 2. Our country of its native commodities, corne and cattell, the towne in tillage maintaining farre more cattell then the same inclosed.
Lessening the number of his subject's, so of honour. 2. Our country of its native commodities, corn and cattle, the town in tillage maintaining Far more cattle then the same enclosed.
2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world, whose hunger after golden vanities cannot be satisfied with any additions to their former sufficiencies.
2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world, whose hunger After golden vanities cannot be satisfied with any additions to their former Sufficiencies.
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Which unquenchable humour causeth them to get into their hands as much as possibly they can (little considering that the Common-wealth is benefited most by distribution of its imployments into as many families as is possible) and to ingrosse in these scarcer times more corne then is fitting, to turne the staffe of bread excessively into a drunken commodity for their owne inrichment (no price being ever great enough to satiate their greedy appetite) to be wasted by the sons of Belial upon their quaffingale-benches:
Which unquenchable humour Causes them to get into their hands as much as possibly they can (little considering that the Commonwealth is benefited most by distribution of its employments into as many families as is possible) and to engross in these scarcer times more corn then is fitting, to turn the staff of bred excessively into a drunken commodity for their own enrichment (no price being ever great enough to satiate their greedy appetite) to be wasted by the Sons of Belial upon their quaffingale-benches:
Be it I say in regard of these two evils, it is a matter of great difficulty (if not of impossibility) to have befitting subsistence for the greatest part of the poorer sort of people.
Be it I say in regard of these two evils, it is a matter of great difficulty (if not of impossibility) to have befitting subsistence for the greatest part of the Poorer sort of people.
I therefore direct the drift of this exhortation (although to all Gods children in generall) especially to you) notwithstanding these maine obstacles, to have a firme dependance upon the gracious providence of your heavenly Father.
I Therefore Direct the drift of this exhortation (although to all God's children in general) especially to you) notwithstanding these main obstacles, to have a firm dependence upon the gracious providence of your heavenly Father.
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Do not imagine that I advise you profusely to spend that God may send, according to that wicked proverbe. Or to have you through your negligence lose the worst of your substance.
Do not imagine that I Advice you profusely to spend that God may send, according to that wicked proverb. Or to have you through your negligence loose the worst of your substance.
and may do all these things, and yet be neither covetous, nor distrustfull. Although for these causes Gods children are esteem'd of all men most avaricious:
and may do all these things, and yet be neither covetous, nor distrustful. Although for these Causes God's children Are esteemed of all men most avaricious:
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For this did St. Paul, yet was not covetous, yea he proves by thus doing that he was not so, Acts 20. 33, 34. 2. To provide carefully for a mans family is not covetousnesse:
For this did Saint Paul, yet was not covetous, yea he Proves by thus doing that he was not so, Acts 20. 33, 34. 2. To provide carefully for a men family is not covetousness:
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so it be not immoderate, neglecting the poore, and distrusting the providence of God, for thus did Iacob, and Saint Paul, and warrantably, 1. Tim. 5. 8. 3. To save from losse the basest of a mans substance is not covetousnesse,
so it be not immoderate, neglecting the poor, and distrusting the providence of God, for thus did Iacob, and Saint Paul, and warrantably, 1. Tim. 5. 8. 3. To save from loss the Basest of a men substance is not covetousness,
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except we will taxe our Saviour Christ Iesus for saving of fragments. 4. Neither is every desire of wordly things covetousnesse, no more then every desire of drinke is drunkennesse, of meate gluttony,
except we will Tax our Saviour christ Iesus for Saving of fragments. 4. Neither is every desire of wordly things covetousness, no more then every desire of drink is Drunkenness, of meat gluttony,
But in Saint Pauls sense they are, I confesse of all men exceeding covetous. They earnestly desiring, and greedily thirsting after spirituall blessings, and heavenly glory.
But in Saint Paul's sense they Are, I confess of all men exceeding covetous. They earnestly desiring, and greedily thirsting After spiritual blessings, and heavenly glory.
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if thou deem'st not thy selfe disparaged, if thy children misdoubt thy want of willingnes to provide for them to the vtmost of thine ability? nay, doe they not solely depend on thee,
if thou deemest not thy self disparaged, if thy children misdoubt thy want of willingness to provide for them to the utmost of thine ability? nay, do they not solely depend on thee,
and seeke for foode, raiment, and such like necessaries at thy hands? And dar'st thou having the blessed testimony of Gods spirit? Rom. 8. 16. the spirit of prayer, Rom. 8. 15. being a follower of God as a deare childe, being borne of God,
and seek for food, raiment, and such like necessaries At thy hands? And Darest thou having the blessed testimony of God's Spirit? Rom. 8. 16. the Spirit of prayer, Rom. 8. 15. being a follower of God as a deer child, being born of God,
and so having a comfortable assurance that thou art Gods childe by adoption, dishonour thy heavenly father, distrusting provision? Doth he not beare as tender affectionatenesse towards his children as thou dost towards thine? God forbid that any such villanous thought should seaze upon thy heart.
and so having a comfortable assurance that thou art God's child by adoption, dishonour thy heavenly father, distrusting provision? Does he not bear as tender affectionateness towards his children as thou dost towards thine? God forbid that any such villainous Thought should seize upon thy heart.
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He loving his children greatly, Ephes. 2. 4. everlastingly, Ier. 31. 3. tenderly, Zach. 2. 8. more then any mortall father, Mat. 7. 11. or the most pitifull mother her sucking infant, Isa. 49. 15. Is he not as able to sustaine his children as thou art to maintaine thine? Who;
He loving his children greatly, Ephesians 2. 4. everlastingly, Jeremiah 31. 3. tenderly, Zach 2. 8. more then any Mortal father, Mathew 7. 11. or the most pitiful mother her sucking infant, Isaiah 49. 15. Is he not as able to sustain his children as thou art to maintain thine? Who;
The earth being the Lords, and the fulnesse thereof, every beast of the forrest being his, the cattell upon a thousand hills, the foules of the mountaines,
The earth being the lords, and the fullness thereof, every beast of the forest being his, the cattle upon a thousand hills, the fowls of the Mountains,
Cast thine eye upon such comfortable promises recorded in the sacred Scriptures, Psal. 34. 9. there is no want to them that feare him, ver. 10. the lyons do lack, & suffer hunger;
Cast thine eye upon such comfortable promises recorded in the sacred Scriptures, Psalm 34. 9. there is no want to them that Fear him, ver. 10. the lyons do lack, & suffer hunger;
but they that feare the Lord shall want no good thing, Mat. 6. 33. all these shall be added to you, Psal. 33. 19. He will deliver their soule from death,
but they that Fear the Lord shall want no good thing, Mathew 6. 33. all these shall be added to you, Psalm 33. 19. He will deliver their soul from death,
Sure I am, the promises of God as they are sweet, and pretious, so they are yea, and Amen, 2 Cor. 1. 20. Rom. 4. 16. for he cannot lie. Numb. 23. 19. Ioh. 1. 2. and the Lord is unchangeable.
Sure I am, the promises of God as they Are sweet, and precious, so they Are yea, and Amen, 2 Cor. 1. 20. Rom. 4. 16. for he cannot lie. Numb. 23. 19. John 1. 2. and the Lord is unchangeable.
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If therefore thou fearest God, first seeke his kingdome, and the righteousnesse thereof, and if the enjoyment of these things be for thy good, misdoubt not the fruition of them.
If Therefore thou Fearest God, First seek his Kingdom, and the righteousness thereof, and if the enjoyment of these things be for thy good, misdoubt not the fruition of them.
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and ravens, 1. King. 17. 4. 9. with a cake, and cruse of water, 19. 5. 6. an hundred Prophets by the bountifull hand of a good courtier, 1. King. 18. 13. David speakes nobly to this purpose, Psal. 37. 25. I have bene young, — never saw the righteous forsaken, nor his seed begging bread.
and Ravens, 1. King. 17. 4. 9. with a cake, and cruse of water, 19. 5. 6. an hundred prophets by the bountiful hand of a good courtier, 1. King. 18. 13. David speaks nobly to this purpose, Psalm 37. 25. I have be young, — never saw the righteous forsaken, nor his seed begging bred.
and more available then great revenews of wicked men, ps. 37. 16 Take notice of the extraordinary bountifulnesse of thy Father, Giving food to all flesh, Psal. 136. 25. Satisfying the desire of every living thing, Psal. 145. 16. Filling all with his good, Psal. 104. 28. (hence it is that the eyes of all waite upon him, Psal. 145. 16. and the Lyons seeke their meate of God, Psal. 104. 21.) and thou must of necessity confesse:
and more available then great revenues of wicked men, psalm. 37. 16 Take notice of the extraordinary bountifulness of thy Father, Giving food to all Flesh, Psalm 136. 25. Satisfying the desire of every living thing, Psalm 145. 16. Filling all with his good, Psalm 104. 28. (hence it is that the eyes of all wait upon him, Psalm 145. 16. and the Lyons seek their meat of God, Psalm 104. 21.) and thou must of necessity confess:
And then rouse up, and animate thy drooping and dismayed Spirits, as Christ did comfort his distrustfull Disciples, Math. 6. 26. &c. Doe all the innumbred swarmes and troupes of birds, beasts,
And then rouse up, and animate thy drooping and dismayed Spirits, as christ did Comfort his distrustful Disciples, Math. 6. 26. etc. Do all the innumbred swarms and troops of Birds, beasts,
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and fishes depend upon my Father? Doth he afford them such sufficient supplyes and contented satisfactions, that although they have nothing beforehand to glut and satiate the eye, they chirp and sing, leape and skippe,
and Fish depend upon my Father? Does he afford them such sufficient supplies and contented satisfactions, that although they have nothing beforehand to glut and satiate the eye, they chirp and sing, leap and skip,
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I see the little Wren, a poore and weake bird, having her nest stored with a multitude of little helplesse creatures, to skippe as livelily, to live as merrily,
I see the little Wren, a poor and weak bird, having her nest stored with a multitude of little helpless creatures, to skip as livelily, to live as merrily,
Who shall feed them all? He that feedeth the fishes of the sea, the foure footed beasts, &c. Who shall cloath them? He who doth cloath the fields with herbs and flowers, and the woods with leaves.
Who shall feed them all? He that feeds the Fish of the sea, the foure footed beasts, etc. Who shall cloth them? He who does cloth the fields with herbs and flowers, and the woods with leaves.
and to perswade by certaine motives the affections to practice this fourth siliall duty. God may be honoured or despised many wayes, but these three especially.
and to persuade by certain motives the affections to practice this fourth siliall duty. God may be honoured or despised many ways, but these three especially.
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1. In himselfe or his owne person, diverse wayes. 1. By obeying him and submitting our selves to him. 2. Beleeving in him and trusting to him. 3. By calling upon him,
1. In himself or his own person, diverse ways. 1. By obeying him and submitting our selves to him. 2. Believing in him and trusting to him. 3. By calling upon him,
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and praying to him. 4. In loving him above all. 5. In fearing him above all. 6. In confessing of his truth. 7. In confessing of our sinnes. 2. In his servants:
and praying to him. 4. In loving him above all. 5. In fearing him above all. 6. In confessing of his truth. 7. In confessing of our Sins. 2. In his Servants:
So men may dishonor God by the same means or after the same manner, sc. when any of the aforesaid duties are denied or wanting, he is dishonoured in regard of himselfe or servants:
So men may dishonour God by the same means or After the same manner, sc. when any of the aforesaid duties Are denied or wanting, he is dishonoured in regard of himself or Servants:
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Wee are to honour our Heavenly Father with soule and body both, for he created them both, Eccl. 12. 1. Remember thy Creatour, Ver. 9. Spirit to God who gave it.
we Are to honour our Heavenly Father with soul and body both, for he created them both, Ecclesiastes 12. 1. remember thy Creator, Ver. 9. Spirit to God who gave it.
Hee redeemed them both, 1 Cor. 6. 20. He sanctifieth them both, 1 Thess. 5. 23. He preserves them both, Psal. 97. 10. And he will glorifie both, 1 Cor. 15. 49. But first with the soule, Psal. 103. 1, 2. Blesse the Lord O my soule.
He redeemed them both, 1 Cor. 6. 20. He Sanctifieth them both, 1 Thess 5. 23. He preserves them both, Psalm 97. 10. And he will Glorify both, 1 Cor. 15. 49. But First with the soul, Psalm 103. 1, 2. Bless the Lord Oh my soul.
And that: 1. Because the Lord requires it most, Deut. 6. 4. Ioh. 4. 24. 2. Because it is the seat of sanctification, the beginning and efficient cause of every action, Math. 12. 35. Prov. 4. 23. 3. Because the Lord observeth, tryeth,
And that: 1. Because the Lord requires it most, Deuteronomy 6. 4. John 4. 24. 2. Because it is the seat of sanctification, the beginning and efficient cause of every actium, Math. 12. 35. Curae 4. 23. 3. Because the Lord observeth, trieth,
and other warlike furniture, fitter for men of gyant-like then ordinary stature, that he and his might be thought to be men of extraordinary greatnesse) seeme to glorifie God more then other men, being in the meane time as full of dregs and filth as a loathsome caske,
and other warlike furniture, fitter for men of giantlike then ordinary stature, that he and his might be Thought to be men of extraordinary greatness) seem to Glorify God more then other men, being in the mean time as full of dregs and filth as a loathsome cask,
and consequently, saving knowledge of God, the want thereof causing a denyall of honour to the Lord, Exod. 5. 1. I know not God &c. Rom. 1. 21. 2. By a true faith, unbeliefe hindring from sanctifying the glorious name of God, Num. 20. 12. Secondly, in his affections. 1. By a spirituall child like or siliall feare, whose fruit and force is to restraine from vice,
and consequently, Saving knowledge of God, the want thereof causing a denial of honour to the Lord, Exod 5. 1. I know not God etc. Rom. 1. 21. 2. By a true faith, unbelief hindering from sanctifying the glorious name of God, Num. 20. 12. Secondly, in his affections. 1. By a spiritual child like or siliall Fear, whose fruit and force is to restrain from vice,
and constraine to well-doing for desire to glorifie God. 2. By a Christian love a fruit and signe of a justified perion, causing us to delight in God for his goodnesse sake,
and constrain to welldoing for desire to Glorify God. 2. By a Christian love a fruit and Signen of a justified Perion, causing us to delight in God for his Goodness sake,
We are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better knowne unto us, e. g.
We Are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better known unto us, e. g.
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1. By talking reverently of the unmatchable sacred, sanctifying Word of God a necessary duty imposed upon all Gods children, booke-learned or illiterate, Deut. 6. 7. These words shalbe in thy heart, — and thou shalt talk of them.
1. By talking reverently of the unmatchable sacred, sanctifying Word of God a necessary duty imposed upon all God's children, book-learned or illiterate, Deuteronomy 6. 7. These words shall in thy heart, — and thou shalt talk of them.
Yea, it's impossible the Word of God should be in the heart (as it dwelleth richly in the heart of Gods children) and not in the mouth, Psal. 37. 30. 31, The mouth of the righteous — the Law of God is in his heart.
Yea, it's impossible the Word of God should be in the heart (as it dwells richly in the heart of God's children) and not in the Mouth, Psalm 37. 30. 31, The Mouth of the righteous — the Law of God is in his heart.
which that I may doe, I will propound these following particulars to be advisedly considered. 1. This Word of God is a most medicinable plaister of the soule, Psal. 107. 20. Therefore to be applied to heale. 2. It is leaven, Mat. 13. 33. Therefore to be imployed to alter the nature of man, turning his heart first,
which that I may do, I will propound these following particulars to be advisedly considered. 1. This Word of God is a most medicinable plaster of the soul, Psalm 107. 20. Therefore to be applied to heal. 2. It is leaven, Mathew 13. 33. Therefore to be employed to altar the nature of man, turning his heart First,
It is water drawne out of the Wels of salvation, Isa. 12. 3. Still refreshing waters, Psal. 23. 2. And as the sweet distilling raine, dewing downe abundance of fatnesse upon the thirsty ground, Isa. 55. 10, 11. It is water to mundifie the putrified sores of a wounded soule.
It is water drawn out of the Wells of salvation, Isaiah 12. 3. Still refreshing waters, Psalm 23. 2. And as the sweet distilling rain, dewing down abundance of fatness upon the thirsty ground, Isaiah 55. 10, 11. It is water to mundify the Putrified sores of a wounded soul.
To coole the scorching heat of fiery trials and hellish temptations To animate with all refreshing comforts the unwearied soule pressing forward with an ardent earnestnesse in the race of Christianity,
To cool the scorching heat of fiery trials and hellish temptations To animate with all refreshing comforts the unwearied soul pressing forward with an Ardent earnestness in the raze of Christianity,
To fructifie the soule naturally b•ren of goodnesse, that it may be as a field fruitfull in good works. 5. Its a treasure unmatchable and peerelesse, Mat 13. 44. To be desired most earnestly, esteemed most highly, kept most carefully,
To fructify the soul naturally b•ren of Goodness, that it may be as a field fruitful in good works. 5. Its a treasure unmatchable and peerless, Mathew 13. 44. To be desired most earnestly, esteemed most highly, kept most carefully,
and lost most unwillingly. 6. Its the excellent heritage of the Lords inheritance Psal. 119. 11. Surmounting farre in worth or value the most refined silver,
and lost most unwillingly. 6. Its the excellent heritage of the lords inheritance Psalm 119. 11. Surmounting Far in worth or valve the most refined silver,
and purest gold of Ophir, Psal. 19 10. 119. 72. All manner of desired riches, 14. And the richest spoiles taken after a wished conquest, Ver. 162. Is it so,
and Purest gold of Ophir, Psalm 19 10. 119. 72. All manner of desired riches, 14. And the Richest spoils taken After a wished conquest, Ver. 162. Is it so,
What, and if Iulianian A postasie scoffes at those Heavenly Oracles, saying, turne the other cheeke (after blowes given to Christians) according to your Masters Precept.
What, and if Iulianian A postasie scoffs At those Heavenly Oracles, saying, turn the other cheek (After blows given to Christians) according to your Masters Precept.
It is not good jesting with the mighty hand, and powerfull arme of the worlds Creatour, Isa. 49. 22. 53. 1. The rod of Gods mouth, 11. 4. The rod of his power, Psa. 110. 2. A sharpe two edged sword piercing to the dividing asunder of the soule and spirits.
It is not good jesting with the mighty hand, and powerful arm of the world's Creator, Isaiah 49. 22. 53. 1. The rod of God's Mouth, 11. 4. The rod of his power, Psa. 110. 2. A sharp two edged sword piercing to the dividing asunder of the soul and spirits.
It is not safe dallying with such a devouring fire, Ierem 5. 14. & 2•. 29. Thirdly, from abusive usage of it in countenancing vice, or disheartening vertue.
It is not safe dallying with such a devouring fire, Jeremiah 5. 14. & 2•. 29. Thirdly, from abusive usage of it in countenancing vice, or disheartening virtue.
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It is an axe keene and sharpe, Luke 1. 9. To destroy sinne not grace. It is a sword double edg'd, and cutting, Psal 45. 4. Neither to offend vertue, nor defend iniquity.
It is an axe keen and sharp, Lycia 1. 9. To destroy sin not grace. It is a sword double edged, and cutting, Psalm 45. 4. Neither to offend virtue, nor defend iniquity.
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It is a hammer, able to breake and bruise to powder the Adamantine stony hardnesse of mans heart, Ier. 23. 29. To batter downe Sathan and all his complices, not to hurt the Lords Annointed.
It is a hammer, able to break and bruise to powder the Adamantine stony hardness of men heart, Jeremiah 23. 29. To batter down Sathan and all his accomplices, not to hurt the lords Anointed.
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and most hurtfull to the charmer which are made of the Scriptures, saith Mr. Perkins. It is the peculiar heritage of the righteous, Psal. 119. 11. What have you to do with it therefore you sonnes of Belial? It's a medicine. True:
and most hurtful to the charmer which Are made of the Scriptures, Says Mr. Perkins. It is the peculiar heritage of the righteous, Psalm 119. 11. What have you to do with it Therefore you Sons of Belial? It's a medicine. True:
I earnestly desire and wish that the vaine admirer who upon every unwonted accident breakes out into such like speeches, O Lord, O Iesus, &c. Would seriously consider: 1. That he hath not the least warrant for this his folly in any parcell of Gods Bookes. 2. That he is Iehovah, a being of greatest Majesty and power, who can consume him in a moment with the breath of his nostrils, whose glorious titles he so fondly abuseth. 3. That he dareth not so idly intermingle the sacred Names of his consecrated Soveraigne in his ordinary communication.
I earnestly desire and wish that the vain admirer who upon every unwonted accident breaks out into such like Speeches, Oh Lord, Oh Iesus, etc. Would seriously Consider: 1. That he hath not the least warrant for this his folly in any parcel of God's Books. 2. That he is Jehovah, a being of greatest Majesty and power, who can consume him in a moment with the breath of his nostrils, whose glorious titles he so fondly abuseth. 3. That he dareth not so idly intermingle the sacred Names of his consecrated Sovereign in his ordinary communication.
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Secondly, that the cursed imprecatour and rash petitioner (whose mouth is wont to belch out most hellish language, wishing things evill and execrable to befall others,
Secondly, that the cursed imprecatour and rash petitioner (whose Mouth is wont to belch out most hellish language, wishing things evil and execrable to befall Others,
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or himselfe either absolutely or conditionally) would be instructed that he hath no ground from the imprecations of those renowned Saints, Paul and David. These did imprecate others, Psal. 109. 2 Tim. 4. 14. True.
or himself either absolutely or conditionally) would be instructed that he hath no ground from the imprecations of those renowned Saints, Paul and David. These did imprecate Others, Psalm 109. 2 Tim. 4. 14. True.
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David did imprecate himselfe although conditionally, Psal. 7. 4, 5. True. But the matter was weighty, and there was no other meanes to manifest the truth:
David did imprecate himself although conditionally, Psalm 7. 4, 5. True. But the matter was weighty, and there was no other means to manifest the truth:
and blasphemous speeches, I would I was hang'd, I would I was damn'd, the divell take me, &c. And be advised, premeditately to ponder in what a pitifull plight he was in, should the Lord deale with him according to his wish.
and blasphemous Speeches, I would I was hanged, I would I was damned, the Devil take me, etc. And be advised, premeditately to ponder in what a pitiful plighted he was in, should the Lord deal with him according to his wish.
like Micahs mother, Iudg. 17. 2. and Saul, 1. Sam. 23. 21. making God the author of such their impieties, would abandon those blasphemous benedictions, considering that God is the only,
like Micahs mother, Judges 17. 2. and Saul, 1. Sam. 23. 21. making God the author of such their impieties, would abandon those blasphemous benedictions, considering that God is the only,
3. By speaking reverently of his divine attributes as justice, mercy, wisdome, &c. That mighty Lord on whose hand the King of Israel leaned, dishonoured the Lord in doubting of,
3. By speaking reverently of his divine attributes as Justice, mercy, Wisdom, etc. That mighty Lord on whose hand the King of Israel leaned, dishonoured the Lord in doubting of,
or questioning the plēty promised, 2 king. 7. 2. So Moses by shortning the Lords hand, Num. 11. 21, 22, 23. & diverse do no lesse, daily complaining of their ill lucke, & bad fortune I wil for this time summarily,
or questioning the plenty promised, 2 King. 7. 2. So Moses by shortening the lords hand, Num. 11. 21, 22, 23. & diverse doe no less, daily complaining of their ill luck, & bad fortune I will for this time summarily,
sealing to your soules a generall acquitt all from all those unutterable & insufferable tortures, the just judge of heaven and earth hath threatned against impenitents,
sealing to your Souls a general acquit all from all those unutterable & insufferable tortures, the just judge of heaven and earth hath threatened against impenitents,
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because he is mercifull, so wholy dispoyling that glorious majesty of this divine attribute Iustice. A good divine saith thus, let fond presumption hope for parden without payment, disjoyne mercy,
Because he is merciful, so wholly dispoyling that glorious majesty of this divine attribute Justice A good divine Says thus, let found presumption hope for parden without payment, disjoin mercy,
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The Lord is most mercifull, his mercy being of such large, and endlesse extent that in regard of continuance it doth equalize eternity, Psal. 103. 17. In regard of reach,
The Lord is most merciful, his mercy being of such large, and endless extent that in regard of Continuance it does equalise eternity, Psalm 103. 17. In regard of reach,
yea created beings, yet restraining it selfe in respect of spirituall and celestiall benefits, to such as carefully observe the commandements of God, Deut. 7. 9. Truely,
yea created beings, yet restraining it self in respect of spiritual and celestial benefits, to such as carefully observe the Commandments of God, Deuteronomy 7. 9. Truly,
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and intirely love him, Ibid. Confesse their sinnes, and forsake them, Prov. 28. 13. And turne from their transgressions, le. 18. 8. To God, Ier. 3. 12. Two sorts of people,
and entirely love him, Ibid Confess their Sins, and forsake them, Curae 28. 13. And turn from their transgressions, le. 18. 8. To God, Jeremiah 3. 12. Two sorts of people,
1. Who make him lesse mercifull then he is, and that 1. By rushing headlong upon that dreadfull rocke of desperation, falsifying Gods promises, Cayn - like, crying out their sinnes are greater then can be pardoned:
1. Who make him less merciful then he is, and that 1. By rushing headlong upon that dreadful rock of desperation, falsifying God's promises, Cain - like, crying out their Sins Are greater then can be pardoned:
Whereas could they but repent truly, and savingly, their most deepe died scarlet-like sinnes should be blotted out of Gods remembrance. 2. By comparing Gods unparaleld mercy with mortall mans.
Whereas could they but Repent truly, and savingly, their most deep died scarlet-like Sins should be blotted out of God's remembrance. 2. By comparing God's unparaleld mercy with Mortal men.
promising to themselves undeniably those blissefull joyes for their merits sake, deeming their owne worthfull actions to be sufficient to purchase that matchlesse crowne of glory if not superabundant and superrogatory.
promising to themselves undeniably those blissful Joys for their merits sake, deeming their own worthful actions to be sufficient to purchase that matchless crown of glory if not superabundant and superrogatory.
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By speaking reverently of the unspeakeable workes of God, both Immanent in himselfe, acknowledging with the Apostle the depth of the riches both of the wisedome and knowledge of God;
By speaking reverently of the unspeakable works of God, both Immanent in himself, acknowledging with the Apostle the depth of the riches both of the Wisdom and knowledge of God;
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and Transeunt as his wonderfull workes of creation, redemption, and particular workes of mercy, Exod. 15. and justice, 1. Sam. 3. 18. Iob 1. 21. Let these short instances in few words now suffice.
and Transeunt as his wonderful works of creation, redemption, and particular works of mercy, Exod 15. and Justice, 1. Sam. 3. 18. Job 1. 21. Let these short instances in few words now suffice.
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And heere I cannot omit to reprove a most vile (although vsuall) kind of dishonouring the Lord, in laughing to scorne persons in body deformed, or in minde defective.
And Here I cannot omit to reprove a most vile (although usual) kind of Dishonoring the Lord, in laughing to scorn Persons in body deformed, or in mind defective.
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and there beholding some piece of worke lesse curiously wrought then other, should therewith sport himselfe with scoffing derision wee could not but conclude;
and there beholding Some piece of work less curiously wrought then other, should therewith sport himself with scoffing derision we could not but conclude;
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But other Scriptures warrant a rightfull swearing: 1 by precept: 2 examples of the Lord himselfe, his annointed one, the glorious angels and blessed Saints: 3 and by a necessary vse thereof, Heb. 6. 16. An end of all strife:
But other Scriptures warrant a rightful swearing: 1 by precept: 2 Examples of the Lord himself, his anointed one, the glorious Angels and blessed Saints: 3 and by a necessary use thereof, Hebrew 6. 16. an end of all strife:
He debars not from a necessary confirmation of truth by an oath, but onely corrects the evill custome and vse of swearing, which was such that they thought it a matter of no moment to sweare in familiar talke by heaven, head, earth, &c. Secondly, all wicked swearers who dishonour God by swearing;
He debars not from a necessary confirmation of truth by an oath, but only corrects the evil custom and use of swearing, which was such that they Thought it a matter of no moment to swear in familiar talk by heaven, head, earth, etc. Secondly, all wicked swearers who dishonour God by swearing;
so they shall certainely smart for it, as you may clearely see, Zach. 5. 3. Mal. 3. 5. 2. Or pestiferously binding themselves by oath to doe mischiefe,
so they shall Certainly smart for it, as you may clearly see, Zach 5. 3. Malachi 3. 5. 2. Or pestiferously binding themselves by oath to do mischief,
6. 23, 26, 27. And those bloudy Iewes, Acts 23. 12, 13. 3. Or superstitiously swearing by that which is not God, Ier. 5. 7. 12. 16. Amos 8. 14. Math. 5. 35. 36. 23. 20, 21, 22,
6. 23, 26, 27. And those bloody Iewes, Acts 23. 12, 13. 3. Or superstitiously swearing by that which is not God, Jeremiah 5. 7. 12. 16. Amos 8. 14. Math. 5. 35. 36. 23. 20, 21, 22,
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Considering, 1. That God himselfe is hereby dishonoured: He requiring this duty to be given to him alone. 2. Man hereby dishonoureth himselfe, making the creature being worse then himselfe, his better,
Considering, 1. That God himself is hereby dishonoured: He requiring this duty to be given to him alone. 2. Man hereby Dishonors himself, making the creature being Worse then himself, his better,
an oath is taken of the better, Heb. 6. 16. 3. I cannot see but swearing by the rood, masse, &c. is forbidden, where swearing by Malcham. And the sinne of Samaria is prohibited because the former are,
an oath is taken of the better, Hebrew 6. 16. 3. I cannot see but swearing by the rood, mass, etc. is forbidden, where swearing by Malcham. And the sin of Samaria is prohibited Because the former Are,
as the latter were idols, and that Math. 5. 34, 35, 36. Forbidding to sweare by heaven, earth, Ierusalem, &c. Forbiddeth also in my conceipt swearing by light, bread, silver, drinke, faith,
as the latter were Idols, and that Math. 5. 34, 35, 36. Forbidding to swear by heaven, earth, Ierusalem, etc. Forbiddeth also in my conceit swearing by Light, bred, silver, drink, faith,
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and such like, these being, but creatures aswell as those. 4. Great is also the perill of such like swearing, the Lord saith such forsake him, Ier. 5. 7. threatneth not to spare, ibid. to overthrow them, Ier. 12. 16, 17. And condemnation, Iam. 5. 12. 4. Or fourthly, by swearing causelesly or rashly in their ordinary communication, deeming it a matter of manhood to tosse and tumble in their blasphemous mouths the sacred Name of the Lord of glory.
and such like, these being, but creatures aswell as those. 4. Great is also the peril of such like swearing, the Lord Says such forsake him, Jeremiah 5. 7. threatens not to spare, Ibid. to overthrow them, Jeremiah 12. 16, 17. And condemnation, Iam. 5. 12. 4. Or fourthly, by swearing causelessly or rashly in their ordinary communication, deeming it a matter of manhood to toss and tumble in their blasphemous mouths the sacred Name of the Lord of glory.
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Or if they abstaine from such a height of prodigious villany, conceipt themselves that a now and then intermingling of oaths of a lesser ranke to be a garnishing Rhetoricall flower to adorne and beautifie their communication.
Or if they abstain from such a height of prodigious villainy, conceit themselves that a now and then intermingling of Oaths of a lesser rank to be a garnishing Rhetorical flower to adorn and beautify their communication.
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For, whether is it better that you should be discredited, or God dishonoured? 2. Are you not ashamed so to live that you cannot be credited without swearing? 3. Do you not know that this is a ready way to make you never credited? Will not wise men (thinke you) reason thus? He who makes no conscience of swearing, makes none of lying.
For, whither is it better that you should be discredited, or God dishonoured? 2. are you not ashamed so to live that you cannot be credited without swearing? 3. Do you not know that this is a ready Way to make you never credited? Will not wise men (think you) reason thus? He who makes no conscience of swearing, makes none of lying.
and a wicked custome? Doe such (according to Saint Iames 5. 12.) endanger a mans salvation? Doth our blessed Saviour the best expounder of his Fathers will, the sole Saviour of all Gods Elect people precisely prohibite all additions of contestation, protestation,
and a wicked custom? Doe such (according to Saint James 5. 12.) endanger a men salvation? Does our blessed Saviour the best expounder of his Father's will, the sole Saviour of all God's Elect people precisely prohibit all additions of contestation, protestation,
and enjoyne us strictly to have our communication yea yea, nay, nay? Doth that Divine Pen-man of the Holy Ghost Saint Iames the servant of the Lord, Iames 5. 12. Peremptorily enjoyne us neither to sweare by heaven, &c. Nor by any other oth,
and enjoin us strictly to have our communication yea yea, nay, nay? Does that Divine Penman of the Holy Ghost Saint James the servant of the Lord, James 5. 12. Peremptorily enjoin us neither to swear by heaven, etc. Nor by any other oath,
3. Lastly we are to honour our Father by beautifying our Religion with a godly life and upright conversation, Math. 5. 16. Let your light so shine before men that, &c. 1 Pet. 2. 11. Having your conversation, &c. And the contrary is a dishonouring of the Lord,
3. Lastly we Are to honour our Father by beautifying our Religion with a godly life and upright Conversation, Math. 5. 16. Let your Light so shine before men that, etc. 1 Pet. 2. 11. Having your Conversation, etc. And the contrary is a Dishonoring of the Lord,
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as it's evidently apparent in that foule and filthy fact of David, 2 Sam. 12. 14. The carriage of the Iewes, Ezek. 36. 22. And of those prophane Preachers, Rom. 2. 23, 24. That we may thus honour the Lord, we must conscionably decline from all evill,
as it's evidently apparent in that foul and filthy fact of David, 2 Sam. 12. 14. The carriage of the Iewes, Ezekiel 36. 22. And of those profane Preachers, Rom. 2. 23, 24. That we may thus honour the Lord, we must Conscionably decline from all evil,
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What though many prophane persons pacifie their guilty consciences justly galled for their wretched and irreligious actions like those wicked justiciaries, Math. 7. 23. Who perswaded themselves (but they were deceived, being rejected for their workes of iniquity, Verse 23.) that by their prophecyings and such other good duties they should make amends for their foule enormities,
What though many profane Persons pacify their guilty Consciences justly galled for their wretched and irreligious actions like those wicked Justiciaries, Math. 7. 23. Who persuaded themselves (but they were deceived, being rejected for their works of iniquity, Verse 23.) that by their prophesyings and such other good duties they should make amends for their foul enormities,
for then it would be empty of all cut-throat usurers, mercilesse depopulatours, and an innumbred swarme of such like devourers) for was this a sufficient commendation? Why was the unprofitable servant cast into utter darknesse? Why was the fruitlesse fig-tree withered? Might not they have pleaded aswell destroy us not, we do no hurt? Might not those cursed goates Mat. 25. reply aswell although we did thee no good by relieving thy distressed members,
for then it would be empty of all cutthroat usurers, merciless depopulatours, and an innumbred swarm of such like devourers) for was this a sufficient commendation? Why was the unprofitable servant cast into utter darkness? Why was the fruitless Fig tree withered? Might not they have pleaded aswell destroy us not, we do no hurt? Might not those cursed Goats Mathew 25. reply aswell although we did thee no good by relieving thy distressed members,
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yet we did thee no hurt by impoverishing, afflicting, grieving oppressing? Yet sure I am, it is the property of Gods children to depart from evill and do good, Psal. 34. 14. Psal. 1. 1, 2. Iob 1. 8. Zach. 7. 9. He being a converted man. He being of God. He labouring for heaven.
yet we did thee no hurt by impoverishing, afflicting, grieving oppressing? Yet sure I am, it is the property of God's children to depart from evil and do good, Psalm 34. 14. Psalm 1. 1, 2. Job 1. 8. Zach 7. 9. He being a converted man. He being of God. He labouring for heaven.
Follow we therefore these shining Lamps in declining all evill, and endeavouring to practise all good duties (there being no mediocrity betweene well doing, and evill doing.
Follow we Therefore these shining Lamps in declining all evil, and endeavouring to practise all good duties (there being no mediocrity between well doing, and evil doing.
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For he who doth not good, doth evil, committing a sin of omission) that so doing we may glorifie and honour our Father this other way: sc. in our conversations.
For he who does not good, does evil, committing a since of omission) that so doing we may Glorify and honour our Father this other Way: sc. in our conversations.
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I will now propound sixe inducements to perswade you to give our Heavenly Father his due and deserved honour both with your thoughts, words and actions.
I will now propound sixe inducements to persuade you to give our Heavenly Father his due and deserved honour both with your thoughts, words and actions.
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tribute to whom tribute is due, custome to whom custome, feare to whom feare, honour to whom honour, Rom. 12. 7.) give to every one their right, will you not? Will you give unto Caesar the things which are Caesars, and not to God the things which are Gods? Shall Maisters, servants, husbands, wives, neighbours,
tribute to whom tribute is due, custom to whom custom, Fear to whom Fear, honour to whom honour, Rom. 12. 7.) give to every one their right, will you not? Will you give unto Caesar the things which Are Caesars, and not to God the things which Are God's? Shall Masters, Servants, Husbands, wives, neighbours,
and strangers have that which is their due, and shall not God? Yea shall the Divell have his due (for that I take it is no unwonted proverbe) and must the Lord onely be patchingly dealt withall? God forbid.
and Strangers have that which is their endue, and shall not God? Yea shall the devil have his endue (for that I take it is no unwonted proverb) and must the Lord only be patchingly dealt withal? God forbid.
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Glory and honour are the Lords through all eternity, Rom. 11. 36. 1 Tim. 1. 17. Could you declare the glory of God not onely like those glittering heavens dockt with innumerable varieties of resplendent stars,
Glory and honour Are the lords through all eternity, Rom. 11. 36. 1 Tim. 1. 17. Could you declare the glory of God not only like those glittering heavens docked with innumerable varieties of resplendent Stars,
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or that canopy-like firmament reaching all the world over, and every where to be seen, continuing from the creation without wearing, fretting, renting or tearing.
or that canopy-like firmament reaching all the world over, and every where to be seen, Continuing from the creation without wearing, fretting, renting or tearing.
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Or that swiftest runner, whose Tabernacle is in the heavens of such swift celerity that in one day and night he whirles about the whole world, 240000. Germane miles in one houre:
Or that swiftest runner, whose Tabernacle is in the heavens of such swift celerity that in one day and night he whirls about the Whole world, 240000. Germane miles in one hour:
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or such Ecclesiasticall persons the servants of God who have faithfully laboured to deliver to the Church the truth of Doctrine, I will not stand to dispute) also continually give glory and honour to him that sitteth on the Throne who liveth for ever and ever:
or such Ecclesiastical Persons the Servants of God who have faithfully laboured to deliver to the Church the truth of Doctrine, I will not stand to dispute) also continually give glory and honour to him that Sitteth on the Throne who lives for ever and ever:
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For what cause (thinke you) do you enjoy abundance of unspeakable mercies from the bountifull hands of your mercifull Father? Doe you imagine that you might spend your time in sportfull vanities, seemingly delightfull,
For what cause (think you) do you enjoy abundance of unspeakable Mercies from the bountiful hands of your merciful Father? Do you imagine that you might spend your time in sportful vanities, seemingly delightful,
as if you were placed upon the earth as Leviathan in the waters, to play therein? Deeme you the end of your noble creation to be to congregate heapes of dro••ie, dunghill,
as if you were placed upon the earth as Leviathan in the waters, to play therein? Deem you the end of your noble creation to be to congregate heaps of dro••ie, dunghill,
whether magnificent starrie bodies, or contemptible terrestriall wormes: whether indued with reason or deprived of sense is the honour and glory of God.
whither magnificent starry bodies, or contemptible terrestrial worms: whither endued with reason or deprived of sense is the honour and glory of God.
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and honour, and power, for thou hast created all things, and for thy pleasure they are and were created, Rev. 4. 9. 10. Must those splendent ornaments of the world, Sunne, Moone,
and honour, and power, for thou hast created all things, and for thy pleasure they Are and were created, Rev. 4. 9. 10. Must those splendent Ornament of the world, Sun, Moon,
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and Stars of light because he commanded, and they were created, Psal. 148. 3. 5. Must hideous Dragons a terrour to men and other creatures inhabiting solitarie desarts.
and Stars of Light Because he commanded, and they were created, Psalm 148. 3. 5. Must hideous Dragons a terror to men and other creatures inhabiting solitary deserts.
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whether Kings of the earth or people, Princes or Iudges of the earth, whether yong men or maidens, old men or childrē, Ps. 148. 11, 12. For imagine we a creature compos'd of the very excellency of all creatures, graunt it the best qualities of the rarest beasts,
whither Kings of the earth or people, Princes or Judges of the earth, whither young men or maidens, old men or children, Ps. 148. 11, 12. For imagine we a creature composed of the very excellency of all creatures, grant it the best qualities of the Rarest beasts,
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Infuse into the same the most odoriserous smell of all the sweetest perfumes, decke it with the glory and brightnesse of the starres, yet wanting an humane soule, it would come farre short of the meanest reasonable creature.
Infuse into the same the most odoriferous smell of all the Sweetest perfumes, deck it with the glory and brightness of the Stars, yet wanting an humane soul, it would come Far short of the Meanest reasonable creature.
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Shall all the creatures inferiour and serviceable to me honour the Lord? Am I made a creature so noble and excellent for this end? Then surely I will honour the Lord my mercifull maker.
Shall all the creatures inferior and serviceable to me honour the Lord? Am I made a creature so noble and excellent for this end? Then surely I will honour the Lord my merciful maker.
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therefore glorifie God in your body and in your spirit which are Gods. Have you any interest in that painefull and unconceiveable redemption of Gods Elect (which I hope you have) then stirre up your selves after this or the like manner.
Therefore Glorify God in your body and in your Spirit which Are God's Have you any Interest in that painful and unconceivable redemption of God's Elect (which I hope you have) then stir up your selves After this or the like manner.
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Could I enjoy the sweetest contentments of the most mellodious musicke, richest robes, costly cates. Had I the full fruition of all the richest treasures in the whole world:
Could I enjoy the Sweetest contentment's of the most melodious music, Richest robes, costly cates. Had I the full fruition of all the Richest treasures in the Whole world:
Am I therefore partaker of that comfortable worke of redemption where justice and mercy met together, whereby I am saved from the curse of the law, the power of darknesse, the divell, the wrath to come, the guilt, guerdon, due desert, and punishment of sinne.
Am I Therefore partaker of that comfortable work of redemption where Justice and mercy met together, whereby I am saved from the curse of the law, the power of darkness, the Devil, the wrath to come, the guilt, guerdon, due desert, and punishment of sin.
Gods honour ought to be the end of all our actions, 1. Pet. 4. 11. If any man speake — if any man minister, that God in all things may bee glorified, 1. Cor. 10. 31. whether you eate,
God's honour ought to be the end of all our actions, 1. Pet. 4. 11. If any man speak — if any man minister, that God in all things may be glorified, 1. Cor. 10. 31. whither you eat,
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or like faire tongu'd Absaloms by insinuating flatteries: or like couzening Zeba•s by lies, and falsehoods, or by any such like Machivelian policies. For could we;
or like fair tongued Absaloms by insinuating flatteries: or like cozening Zeba•s by lies, and falsehoods, or by any such like Machivelian policies. For could we;
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Why was Pharoah scourged with a tenfold plague? was it not for dishonouring God? Why was Herod eaten with wormes, save because he gave not God his glory, Acts 11. 23. Yea, why was an entrance denyed to Moses, and Aaron into the land of promise:
Why was Pharaoh scourged with a tenfold plague? was it not for Dishonoring God? Why was Herod eaten with worms, save Because he gave not God his glory, Acts 11. 23. Yea, why was an Entrance denied to Moses, and Aaron into the land of promise:
was it not because they sanctified him not in the midst of the children of Israel, Deut. 32. 51. Wherefore did the Lord smite Davids childe with death, save for dishonouring him. 2. Sam. 12. 14. Were your strength as sinewes of iron;
was it not Because they sanctified him not in the midst of the children of Israel, Deuteronomy 32. 51. Wherefore did the Lord smite Davids child with death, save for Dishonoring him. 2. Sam. 12. 14. Were your strength as sinews of iron;
Witnesse that saying of the Prophet to Ely, 1. Sam. 2. 30. Those that honour mee — those that despise me will I despise, (or shall be lightly esteemed) i. e. accounted vile in Gods sight.
Witness that saying of the Prophet to Ely, 1. Sam. 2. 30. Those that honour me — those that despise me will I despise, (or shall be lightly esteemed) i. e. accounted vile in God's sighed.
The doing whereof allieth men to Christ Iesus, Mat. 12. 50. Makes men like Christ, Ioh 6. 38. Is a meanes for man to prosper, Ioh. 9. 31. Is the direct rode and pathway to heaven,
The doing whereof allieth men to christ Iesus, Mathew 12. 50. Makes men like christ, John 6. 38. Is a means for man to prosper, John 9. 31. Is the Direct road and pathway to heaven,
because they doe no hurt, and render to all their dues, although they want holinesse, without which none can see God, Heb. 12. 14. Pharisees, because in diverse things they excell other men,
Because they do no hurt, and render to all their dues, although they want holiness, without which none can see God, Hebrew 12. 14. Pharisees, Because in diverse things they excel other men,
There is a straight and narrow way, leading to heaven not knowne of all, and found onely by few, Mat. 7. 13. 14. even of those who doe the will of God, Mat. 7. 21. would we know who shall goe to heaven.
There is a straight and narrow Way, leading to heaven not known of all, and found only by few, Mathew 7. 13. 14. even of those who do the will of God, Mathew 7. 21. would we know who shall go to heaven.
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and he will tell us, we must doe the will of his father which is in heaven, Mat. 7. 21. Thinke not O thou painted sepulchre with thy lording tongue, and divelish heart.
and he will tell us, we must do the will of his father which is in heaven, Mathew 7. 21. Think not Oh thou painted Sepulchre with thy lording tongue, and devilish heart.
or as the horse without understanding, who knowes no greater felicity then plenty of hay and provender, onely tune this note, who will shew us any good:
or as the horse without understanding, who knows no greater felicity then plenty of hay and provender, only tune this note, who will show us any good:
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yet for these unprofitable things which cannot add a minute to his time, nor a cubit to his stature, he makes Esaus bargaine exchanging, a birthright for pottage:
yet for these unprofitable things which cannot add a minute to his time, nor a cubit to his stature, he makes Esaus bargain exchanging, a birthright for pottage:
and for these his gettings, which are but like Sodomes fruit he neglecteth to do the will of God, which is, that he should seeke Gods kingdome with his chiefest desires and endeavours:
and for these his gettings, which Are but like Sodom's fruit he neglecteth to do the will of God, which is, that he should seek God's Kingdom with his chiefest Desires and endeavours:
2. Let the wretched sinner do the will of sinne, crouching downe and becomming servile to such base commanders, Rom. 6. 12. more loathsome then a toad, worse then the divell, it making him of a glorious angell to become an apostate divell.
2. Let the wretched sinner do the will of sin, crouching down and becoming servile to such base commanders, Rom. 6. 12. more loathsome then a toad, Worse then the Devil, it making him of a glorious angel to become an apostate Devil.
3. Let all the heires of wrath, and children of the divell, doe the will of Sathan the god of this world, as one saith of the Irish, they will be Irish like Iupiters cat;
3. Let all the Heirs of wrath, and children of the Devil, do the will of Sathan the god of this world, as one Says of the Irish, they will be Irish like Iupiters cat;
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1. In all things after the example of David, who had respect to all Gods commandements, Psal. 119. 6. after the example of Christ, who fulfilled all righteousnesse, Mat. 3. 15. and of Zachary and Elizabeth, who walked in all the ordinances of the Lord, Luke 1. 6. Thinke not O foolish Herodians, that your doing somethings is sufficient you shun drunkennes,
1. In all things After the Exampl of David, who had respect to all God's Commandments, Psalm 119. 6. After the Exampl of christ, who fulfilled all righteousness, Mathew 3. 15. and of Zachary and Elizabeth, who walked in all the ordinances of the Lord, Lycia 1. 6. Think not O foolish Herodians, that your doing somethings is sufficient you shun Drunkenness,
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Herod somethings, neither sufficient, Thinke not O you unjust sharers who divide twixt God and the divell (not much unlike the traveller, who offered to his Apollo the shels, but ate himselfe the kernels:
Herod somethings, neither sufficient, Think not Oh you unjust sharers who divide betwixt God and the Devil (not much unlike the traveller, who offered to his Apollo the shells, but ate himself the kernels:
yet let all such who would be esteem'd the children of God, doe the whole will of our father. 1. Omitting no good duty hee hath commanded, wee being faulty by omission as well as by commission:
yet let all such who would be esteemed the children of God, do the Whole will of our father. 1. Omitting no good duty he hath commanded, we being faulty by omission as well as by commission:
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Dives for not giving as the Iewes, for oppressing. 2. Committing no one thing forbidden: 1. Shunne those little ones, many sands are as weighty as some great stones, many moates as blemishing as one beame, little lice, and flies destroyed the Egyptians.
Dives for not giving as the Iewes, for oppressing. 2. Committing no one thing forbidden: 1. Shun those little ones, many sands Are as weighty as Some great stones, many moats as blemishing as one beam, little lice, and flies destroyed the egyptians.
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and profitable hands, for Are they not loathsome, and incurable? Did they not cost Christs bloud to redeeme from them, 1. Pet. 1. 18? Will you doe that so unworthy your calling? Dare you draw such burdens upon your soules? What though they please you, they displease God? Thinkest thou O man, that they will not be bitternesse in the end? These are Dalilahs of those hellish Philistimes to destroy.
and profitable hands, for are they not loathsome, and incurable? Did they not cost Christ blood to Redeem from them, 1. Pet. 1. 18? Will you do that so unworthy your calling? Dare you draw such burdens upon your Souls? What though they please you, they displease God? Thinkest thou Oh man, that they will not be bitterness in the end? These Are Delilahs of those hellish Philistines to destroy.
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and pleasant as the hearbe Sardonia the eater, who eating dies. Dash therefore these little ones against the stones, crush these Serpents egges, especially leave off,
and pleasant as the herb Sardonia the eater, who eating die. Dash Therefore these little ones against the stones, crush these Serpents eggs, especially leave off,
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and bringing helpe, saith Saint Chrysostome. Drunkennesse too fordid for Saints. I perswading you thus to doe, exhort you to no more then what is just, and equall.
and bringing help, Says Saint Chrysostom. drunkenness too fordid for Saints. I persuading you thus to do, exhort you to no more then what is just, and equal.
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If you consider 1. That God hath not abridged you of any action, onely of the naughty manner of doing, he doth not forbid to get goods, onely by unlawfull meanes:
If you Consider 1. That God hath not abridged you of any actium, only of the naughty manner of doing, he does not forbid to get goods, only by unlawful means:
He prohibiteth not drinking, onely drunkennesse or excesse. 2. That all Gods commandements whether negative or affirmative, are divine, holy, just, heavenly and perfect, binding the conscience, tending to life or death. 3. That if servants must doe the will of their masters in all things, Tit. 2. 9. sc. which are lawfull,
He prohibiteth not drinking, only Drunkenness or excess. 2. That all God's Commandments whither negative or affirmative, Are divine, holy, just, heavenly and perfect, binding the conscience, tending to life or death. 3. That if Servants must do the will of their Masters in all things, Tit. 2. 9. sc. which Are lawful,
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and not gainsaid by higher authority, how much more then are we bound to doe the will of God in all things, hee being our Creator, Redeemer, King, &c. 2. Faithfully, he who serves God with seeming devotion, must looke for a seeming heaven:
and not gainsaid by higher Authority, how much more then Are we bound to do the will of God in all things, he being our Creator, Redeemer, King, etc. 2. Faithfully, he who serves God with seeming devotion, must look for a seeming heaven:
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as the cooke who exacted of a poore man money for being refreshed by the smell of his meates, was awarded to heare the chinking of silver in a bason for payment. Man cannot abide unfaithfull dissemblers:
as the cook who exacted of a poor man money for being refreshed by the smell of his Meats, was awarded to hear the chinking of silver in a basin for payment. Man cannot abide unfaithful dissemblers:
serving the world and Sathan in Gods stead, and therefore an hypocrite is altogether a seemer of that he is not, seeming to have grace which he wants, not to have vice which he hath.
serving the world and Sathan in God's stead, and Therefore an hypocrite is altogether a seemer of that he is not, seeming to have grace which he Wants, not to have vice which he hath.
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But do the will of God faithfully and sincerely, and declare the same: 1. By doing all you do for Gods sake, sc. because he hath commanded them, and doth approve them:
But do the will of God faithfully and sincerely, and declare the same: 1. By doing all you do for God's sake, sc. Because he hath commanded them, and does approve them:
avoiding evill for the Lords sake, because he hath forbidden it, and detests it: not for by-respects, or sinister aimes. 2. By being universall in your obedience.
avoiding evil for the lords sake, Because he hath forbidden it, and detests it: not for by-respects, or sinister aims. 2. By being universal in your Obedience.
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In regard of company and place, remaining the same in all societies, like Ioseph in Aegypt, Daniel in Babylon, and Paul in bands: and in all places, at home as abroad, in private as in publique. 3. Timely:
In regard of company and place, remaining the same in all societies, like Ioseph in Egypt, daniel in Babylon, and Paul in bans: and in all places, At home as abroad, in private as in public. 3. Timely:
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so Salomon commands, Eccl. 12. 1. And this you shall find needfull if you ponder advisedly, That 1. God requires the nonage aswell as the dotage:
so Solomon commands, Ecclesiastes 12. 1. And this you shall find needful if you ponder advisedly, That 1. God requires the nonage aswell as the dotage:
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the wine of our time aswell as the lees, as we may see tipified to us in the first fruits which were dedicated to the Lord, Exod. 13. 2. & 22. 29. And good reason,
the wine of our time aswell as the lees, as we may see tipified to us in the First fruits which were dedicated to the Lord, Exod 13. 2. & 22. 29. And good reason,
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for if the Prophet must be served before the widow (although her owne) 1 Kings, 17. 13. Then it must needs be fit and reasonable to serve the Lord before even our selves:
for if the Prophet must be served before the widow (although her own) 1 Kings, 17. 13. Then it must needs be fit and reasonable to serve the Lord before even our selves:
we, our time, and what we have being all his. 2. Sinne by continuance will disable from doing Gods will, Iob 11. 20. His bones are full of the sinne of his youth, which shall lie downe with him in the dust, Ierem. 13. 23. Can a Leopard change his spots? Spots are deeper rooted by continuance.
we, our time, and what we have being all his. 2. Sin by Continuance will disable from doing God's will, Job 11. 20. His bones Are full of the sin of his youth, which shall lie down with him in the dust, Jeremiah 13. 23. Can a Leopard change his spots? Spots Are Deeper rooted by Continuance.
Wooll once throughly blacke is capable of no other colour. 3. Timely is profitable, Prov. 22. 6. Traine up a child, &c. Lam. 3. 27. Good to beare — from youth, Marc. 10. 21. Christ loved him. 4. The contrary is hurtfull.
Wool once thoroughly black is capable of no other colour. 3. Timely is profitable, Curae 22. 6. Train up a child, etc. Lam. 3. 27. Good to bear — from youth, Marc. 10. 21. christ loved him. 4. The contrary is hurtful.
For, 1. Meanes now injoyed may be missing. 2. And how can such looke for love from God? Can a husband embrace that wife in old age, who all her young time hath followed strangers? Will a master at night give daily pay to him who all the day hath serv'd his enemy? If we reserve the dregs of our dayes for him,
For, 1. Means now enjoyed may be missing. 2. And how can such look for love from God? Can a husband embrace that wife in old age, who all her young time hath followed Strangers? Will a master At night give daily pay to him who all the day hath served his enemy? If we reserve the dregs of our days for him,
how can we but expect that he should reserve the drogs of the cup of his wrath for us? 3. Sin may prevent it, growing stronger & deeper rooted by continuance;
how can we but expect that he should reserve the drogs of the cup of his wrath for us? 3. since may prevent it, growing Stronger & Deeper rooted by Continuance;
feet, yet scarce able to go? Is it because young Saints prove old Divels, soone ripe, soone rotten, too hote, cannot continue? If these occasion you thus to doe, they deceive you.
feet, yet scarce able to go? Is it Because young Saints prove old Devils, soon ripe, soon rotten, too hight, cannot continue? If these occasion you thus to do, they deceive you.
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And it is absurdity to desire temperance of mediocrity in the best things, which are so much the better by how much the bigger, saith a learned Writer.
And it is absurdity to desire temperance of mediocrity in the best things, which Are so much the better by how much the bigger, Says a learned Writer.
4. Continually thus we are commanded, counselled, and to this we are incouraged in holy Scripture, Mat. 24. 13. Ioh. 8. 31. Ro. 2. 7. 2 Tim. 4. 7, 16. Rev. 2. 10. What dost thou meane thou wretched Apostate, who hast beene,
4. Continually thus we Are commanded, counseled, and to this we Are encouraged in holy Scripture, Mathew 24. 13. John 8. 31. Ro. 2. 7. 2 Tim. 4. 7, 16. Rev. 2. 10. What dost thou mean thou wretched Apostate, who hast been,
And thou hast lost all thy former labour, Ezek. 18. And made thine estate worse then if thou hadst never knowne the way of righteousnesse, 1 Pet. 2. 21. Heb. 8. 9. & 10. Math. 12. 45. What dost thou meane thou time-server, whose goodnesse, Religion,
And thou hast lost all thy former labour, Ezekiel 18. And made thine estate Worse then if thou Hadst never known the Way of righteousness, 1 Pet. 2. 21. Hebrew 8. 9. & 10. Math. 12. 45. What dost thou mean thou timeserver, whose Goodness, Religion,
Like the Israelites, whose piety depended upon their Elders Iudg. 2. Or young King Ioash? whose devotion was much led by good Iehojada, 2 Kings 12. 2. These Elders and this Iehojada dying, the Religion of the forenamed much decayed.
Like the Israelites, whose piety depended upon their Elders Judges 2. Or young King Joash? whose devotion was much led by good Iehojada, 2 Kings 12. 2. These Elders and this Iehojada dying, the Religion of the forenamed much decayed.
be not you like Nebuchadnezzars image, whose head was gold, breast and armes silver, belly and thighes brasse, legs of iron, feet iron and clay, Dan. 2. 32, 33. Do not you turne backe againe into Egypt. Have the noble resolution of an Earle of Sarisbury who being environed by Turks and Saracens,
be not you like Nebuchadnezar's image, whose head was gold, breast and arms silver, belly and thighs brass, legs of iron, feet iron and clay, Dan. 2. 32, 33. Do not you turn back again into Egypt. Have the noble resolution of an Earl of Salisbury who being environed by Turks and Saracens,
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Be you like the naturall motions which move fastest as they come nearer their center, as stones throwne upward move faster as they come nearer the earth.
Be you like the natural motions which move fastest as they come nearer their centre, as stones thrown upward move faster as they come nearer the earth.
for what will it availe you to begin if you hold not out to the end of the race? Behold the constancy of the Lords Worthies in greatest calamities, Psalme 44. Heare what sententious Tertullum saith, None is truly a Christian,
for what will it avail you to begin if you hold not out to the end of the raze? Behold the constancy of the lords Worthies in greatest calamities, Psalm 44. Hear what sententious Tertullum Says, None is truly a Christian,
but he who persevereth unto the end. And consider that the crowne of immortall glory is promised to those who continue, 2 Tim. 4. 7, 8. Rev. 7. 10. Be we therefore perswaded to do Gods will according to his will.
but he who persevereth unto the end. And Consider that the crown of immortal glory is promised to those who continue, 2 Tim. 4. 7, 8. Rev. 7. 10. Be we Therefore persuaded to do God's will according to his will.
Will pleasure prevaile with us? To do Gods will is very delightsome, Psal. 119. 97. 1 Ioh. 5. 3. Will profit? We endeavouring to do Gods will, labour for our owne glory, 1 Pet 2. 15. Sanctification, 1 Thes. 4. 3. And salvation.
Will pleasure prevail with us? To do God's will is very delightsome, Psalm 119. 97. 1 John 5. 3. Will profit? We endeavouring to do God's will, labour for our own glory, 1 Pet 2. 15. Sanctification, 1 Thebes 4. 3. And salvation.
Will examples? Behold one which is unparalled, Christ Iesus esteem'd i• his meate and drinke to do his Fathers will, Iohn 6. 38. Would the Centurions servant go,
Will Examples? Behold one which is unparalled, christ Iesus esteemed i• his meat and drink to do his Father's will, John 6. 38. Would the Centurions servant go,
Frogs and lice execute judgements upon Pharaoh at Gods bidding? Did the earth open? rocks rend? stars fight? seas recule backward? wildernesses tremble? &c. Do things by nature light ascend, heavy descend,
Frogs and lice execute Judgments upon Pharaoh At God's bidding? Did the earth open? Rocks rend? Stars fight? Seas recoil backward? Wildernesses tremble? etc. Do things by nature Light ascend, heavy descend,
yea and often crosse the course and current of nature, and shall not we, not senselesse creatures, not bruit beasts, not Gentiles, but Christians who stile our selves the sonnes of God, not do the will of our Father? God forbid.
yea and often cross the course and current of nature, and shall not we, not senseless creatures, not bruit beasts, not Gentiles, but Christians who style our selves the Sons of God, not doe the will of our Father? God forbid.
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so heavenly graces (although they infinitely surpasse these dunghill vanities, are not at all or so little knowne to him that they are little or no whit regarded by him.
so heavenly graces (although they infinitely surpass these dunghill vanities, Are not At all or so little known to him that they Are little or no whit regarded by him.
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Will that excuse which occasioneth all kind of iniquitie, Eph. 4. 18, 19, 20. Will that save which makes men accursed, Iohn 7. 40? Is vengeance inflicted in flaming fire, safety, 2 Thess. 1. 8? That reverend Bishop Dr. Ʋsher saith, some invincible ignorance is damnable.
Will that excuse which occasioneth all kind of iniquity, Ephesians 4. 18, 19, 20. Will that save which makes men accursed, John 7. 40? Is vengeance inflicted in flaming fire, safety, 2 Thess 1. 8? That reverend Bishop Dr. Ʋsher Says, Some invincible ignorance is damnable.
as if knowing he refused it. 3. Regard not those witlesse and worthlesse arguments. What though braine-knowledge pusseth up, saving knowledge humbleth.
as if knowing he refused it. 3. Regard not those witless and worthless Arguments. What though brain-knowledge pusseth up, Saving knowledge Humbleth.
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How can man do that he knoweth not? How can man do Gods will being ignorant thereof? Be wise therefore and understand the will of God, Eph. 5. 17. That ye may do the same.
How can man do that he Knoweth not? How can man do God's will being ignorant thereof? Be wise Therefore and understand the will of God, Ephesians 5. 17. That you may do the same.
LAstly, if God be our Father, learne we to put in practice St. Pauls Lesson, one of our fellow brethren, Phil. 4. 11. To be content with our Heavenly Fathers allowance.
LAstly, if God be our Father, Learn we to put in practice Saint Paul's lesson, one of our fellow brothers, Philip 4. 11. To be content with our Heavenly Father's allowance.
Remember with your selves the rich cormorants of this world, who like flouds and streams of strength too much overflow and drowne their brethren, their poore and weake brethren in this world, not leaving any place for them to dwellin,
remember with your selves the rich cormorants of this world, who like floods and streams of strength too much overflow and drown their brothers, their poor and weak brothers in this world, not leaving any place for them to dwellin,
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To dash themselves against those keene and fearefull judgements of God, Isa. 5. 8. Woe be to him, &c. For so saith my forenamed learned Author, of whom saith he, is that woe denounced, Isa. 5. 8, 9. A fearefull thing that men for denying others place by them shall lose their owne.
To dash themselves against those keen and fearful Judgments of God, Isaiah 5. 8. Woe be to him, etc. For so Says my forenamed learned Author, of whom Says he, is that woe denounced, Isaiah 5. 8, 9. A fearful thing that men for denying Others place by them shall loose their own.
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That if a man make diligent enquiry and search in a little after succeding ages (oftentimes in their owne) for these monsters of men: dispeoplers of townes:
That if a man make diligent enquiry and search in a little After succeeding ages (oftentimes in their own) for these monsters of men: dispeoplers of Towns:
or relieved in some charitable hospitall (I could wish that every open hearted Iob, and bountifull Cornelius would for ever exclude out of their foresaid hospitals (as unworthy the least reliefe) such cruell inclosers, their Adamantine hearts no whit regarding the cries of so many-distressed ones)? Only want of contentment.
or relieved in Some charitable hospital (I could wish that every open hearted Job, and bountiful Cornelius would for ever exclude out of their foresaid hospitals (as unworthy the least relief) such cruel inclosers, their Adamantine hearts no whit regarding the cries of so many-distressed ones)? Only want of contentment.
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Therefore one Ahab is not borne, but which is worse, Ahab is daily borne, and never dieth hence — How farre O you rich men do you inlarge your raging desires? whether will you dwell onely upon the earth? Wherefore do you thrust out a partaker of nature,
Therefore one Ahab is not born, but which is Worse, Ahab is daily born, and never Dieth hence — How Far Oh you rich men do you enlarge your raging Desires? whither will you dwell only upon the earth? Wherefore do you thrust out a partaker of nature,
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how much people can it maintaine? They refuse to dwell with men, and therefore they shut out neighbours — A bird joynes it selfe to birds, a beast is associated in friendship to beasts, a fish to fishes:
how much people can it maintain? They refuse to dwell with men, and Therefore they shut out neighbours — A bird joins it self to Birds, a beast is associated in friendship to beasts, a Fish to Fish:
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Onely thou man dost shut nout thy companion, and dost include beasts, thou buildest dwellings of beasts, destroyest the dwellings of men, thou inducest the sea within thy possessions, that beasts may not be wanting.
Only thou man dost shut nout thy Companion, and dost include beasts, thou buildest dwellings of beasts, destroyest the dwellings of men, thou inducest the sea within thy possessions, that beasts may not be wanting.
2. Where is it that the ravenous extorting usurer (like the devouring Bubus, who with golden outsides beguileth and destroyeth the simple fishes flocking about him with admiration) doth please himselfe with such a kind and course of life which is against nature, equity, good manners, and the utility of common-wealths:
2. Where is it that the ravenous extorting usurer (like the devouring Bubus, who with golden outsides beguileth and Destroyeth the simple Fish flocking about him with admiration) does please himself with such a kind and course of life which is against nature, equity, good manners, and the utility of commonwealths:
Doth live in no calling (for if it be a calling which is lawfull why do all lawes forbid it? As learned Bishop Iewell saith, why doe good men abhorre it? Why are they ashamed to be called usurers? Why doth God prohibite it? What ground hath it in Scripture? What benefit is it to mankind? ) Doth hazard the ruine of his soule,
Does live in no calling (for if it be a calling which is lawful why do all laws forbid it? As learned Bishop Jewel Says, why do good men abhor it? Why Are they ashamed to be called usurers? Why does God prohibit it? What ground hath it in Scripture? What benefit is it to mankind?) Does hazard the ruin of his soul,
and the losse of heaven, save onely because he is not content? I will leave these griping usurers to be dealt withal by some reverend and grave Fathers.
and the loss of heaven, save only Because he is not content? I will leave these gripping usurers to be dealt withal by Some reverend and grave Father's.
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yet your experience, gravity, and profound learning will procure greater respect to the truth. Be intreated therefore to un-maske these monsters, and drive them from their shifting holes.
yet your experience, gravity, and profound learning will procure greater respect to the truth. Be entreated Therefore to unmask these monsters, and drive them from their shifting holes.
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It not being now as in the time of Agis when all usurers bonds were burnt, which made the clearest fire that ever Agesilaus saw in Athens. It not being now as when the Heathen punished usurers as much more as theeves.
It not being now as in the time of Agis when all usurers bonds were burned, which made the Clearest fire that ever Agesilaus saw in Athens. It not being now as when the Heathen punished usurers as much more as thieves.
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It ceasing to be now as it was 1200. yeares after our Saviour, when usury was so detested, that an usurers house was called the Divels house, his substance the Divels substance, none would f•tch fire at his house,
It ceasing to be now as it was 1200. Years After our Saviour, when Usury was so detested, that an usurers house was called the Devils house, his substance the Devils substance, none would f•tch fire At his house,
I wish that with Zacheus they would make restitution of their evill gotten goods, and not keepe in store the matter of their sinne to witnesse against them, reserving the treasures of wickednesse still in their houses, Micah 6. 10. it being better for them with Mr. Bradford, to forgoe all their patrimony on earth for restitution,
I wish that with Zacchaeus they would make restitution of their evil got goods, and not keep in store the matter of their sin to witness against them, reserving the treasures of wickedness still in their houses, micah 6. 10. it being better for them with Mr. Bradford, to forgo all their patrimony on earth for restitution,
like the vast ocean receiving all waters, yet never full; like the earth the horseleach, barren wombe, and hell never satisfied; surely from want of contentment.
like the vast Ocean receiving all waters, yet never full; like the earth the horseleech, barren womb, and hell never satisfied; surely from want of contentment.
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4. In a word, is not want of contentation it which occasioneth our apish fantastique fashion followers, so often to metamorphise themselves, sometimes being men, sometimes onely like men? It is therefore seasonable at all times, befitting all estates,
4. In a word, is not want of contentation it which occasioneth our apish fantastic fashion followers, so often to Metamorphize themselves, sometime being men, sometime only like men? It is Therefore seasonable At all times, befitting all estates,
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Saint Paul had well learned this lesson, Acts 20. 23. Phil. 4. 11. and perswadeth all Gods people to learne the same, Heb. 13. 5. 1. Tim. 6. 6. 8. And if we well consider, we shall finde convenient,
Saint Paul had well learned this Lesson, Acts 20. 23. Philip 4. 11. and Persuadeth all God's people to Learn the same, Hebrew 13. 5. 1. Tim. 6. 6. 8. And if we well Consider, we shall find convenient,
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and fitting for us to be content with our fathers allowance. ( Contentation is when the mind of man is pleased with such things as God hath thought fit,
and fitting for us to be content with our Father's allowance. (Contentation is when the mind of man is pleased with such things as God hath Thought fit,
The Saints, those holy ones of God which are to us as glorious lights to conduct us in the holy way, whom we ought to follow as they followed Christ, were content with,
The Saints, those holy ones of God which Are to us as glorious lights to conduct us in the holy Way, whom we ought to follow as they followed christ, were content with,
Saladine Conquerour of the East of all the greatnesse and riches he had in his life, carried not with him after his death, any thing more then his shirt, said a Priest at his appointment, it being all the funerall pompe he would have being dead.
Saladine Conqueror of the East of all the greatness and riches he had in his life, carried not with him After his death, any thing more then his shirt, said a Priest At his appointment, it being all the funeral pomp he would have being dead.
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The same God who commands contentmēt enjoyning us to labour in some lawfull calling, sc. such as is founded upon Gods Word? profitable to mankind for soule or body, this life or that to come, 2. Thess. 3. 10. Adam must get his bread, &c. Gen. 3. 19.
The same God who commands contentment enjoining us to labour in Some lawful calling, sc. such as is founded upon God's Word? profitable to mankind for soul or body, this life or that to come, 2. Thess 3. 10. Adam must get his bred, etc. Gen. 3. 19.
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1. We being commanded to pray for daily bread. 2. We having a gracious promise to incourage us, Mat. 7. 11. 3. And Saints examples warranting us, Gen. 28. 20. Prov. 30. 7. 4. God being hereby glorified, we acknowledging the receipt of temporall things,
1. We being commanded to pray for daily bred. 2. We having a gracious promise to encourage us, Mathew 7. 11. 3. And Saints Examples warranting us, Gen. 28. 20. Curae 30. 7. 4. God being hereby glorified, we acknowledging the receipt of temporal things,
but to sustaine present necessities. 3. Not simply, but conditionally praying for them so farre forth as they tend to Gods glory, the good of his Church,
but to sustain present necessities. 3. Not simply, but conditionally praying for them so Far forth as they tend to God's glory, the good of his Church,
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A wise, provident, foreseeing consideration, being allowed by the practise of Ioseph, Gen. 41. 48 and the Apostles, Acts 11. 29. By Gods precept, Prov. 6. 6. And by the end of Gods guifts, Deut. 8. 18. God gives providence for its proper and peculiar end.
A wise, provident, Foreseeing consideration, being allowed by the practice of Ioseph, Gen. 41. 48 and the Apostles, Acts 11. 29. By God's precept, Curae 6. 6. And by the end of God's Gifts, Deuteronomy 8. 18. God gives providence for its proper and peculiar end.
This kind of living 1. Being a disorder in a common-wealth, that being hereby robbed of the labours of many able bodies. 2. A shame to Magistracy not redressing it. 3. A disgrace to rich men, proclaiming them irreligious and unmercifull, St. Iames telling us, that pure Religion is to visit, &c. Not to be visited, &c. Iames 1. 25. 4. And forbidden by God.
This kind of living 1. Being a disorder in a commonwealth, that being hereby robbed of the labours of many able bodies. 2. A shame to Magistracy not redressing it. 3. A disgrace to rich men, proclaiming them irreligious and unmerciful, Saint James telling us, that pure Religion is to visit, etc. Not to be visited, etc. James 1. 25. 4. And forbidden by God.
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But this condemneth such who are discontent with Gods allowance, and commands us all, walking honestly in our lawfull callings, tobe content with whatsoever God in his wisdome shall give unto us.
But this Condemneth such who Are discontent with God's allowance, and commands us all, walking honestly in our lawful callings, tobe content with whatsoever God in his Wisdom shall give unto us.
Those who feare the Lord shall want nothing, Psal. 34. 9. sc. which is good for them, Verse 10. We thinke we should be bountifull had we riches as many men have:
Those who Fear the Lord shall want nothing, Psalm 34. 9. sc. which is good for them, Verse 10. We think we should be bountiful had we riches as many men have:
we would do justice were we in authority, &c. Alas poore discontented man thou holdst thy garments fast in boysterous winds, which thou throw'st off in a sunny day.
we would do Justice were we in Authority, etc. Alas poor discontented man thou holdest thy garments fast in boisterous winds, which thou throwest off in a sunny day.
Thy corruptions may like snakes in cold adversity be stupifyed and benum'd, which by warmth of abundance may become vigorous and full of strength, to overmatch thee.
Thy corruptions may like snakes in cold adversity be Stupified and benumbed, which by warmth of abundance may become vigorous and full of strength, to overmatch thee.
All earthly things are sickle and fugitive, meere shadowes and vanishing shewes, reeling and tottering without foundation, forsaking us living, or we them dying.
All earthly things Are fickle and fugitive, mere shadows and vanishing shows, reeling and tottering without Foundation, forsaking us living, or we them dying.
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See the brittle condition and tottering stay in worldly things by Adonibezeek, Iud. 1. 6, 8. Who having caused seventy Kings as dogges to gather meate under his table, himselfe is afterwards so abased.
See the brittle condition and tottering stay in worldly things by Adonibezeek, Iud. 1. 6, 8. Who having caused seventy Kings as Dogs to gather meat under his table, himself is afterwards so abased.
And by Bajazet the first, the fourth of the Ottoman race, the first brother-killer, who being taken by Tamerlane, was put into an iron cage, led in a chaine, made Tamerlanes footstoole,
And by Bajazet the First, the fourth of the Ottoman raze, the First brother-killer, who being taken by Tamerlane, was put into an iron cage, led in a chain, made Tamerlanes footstool,
Where the Historian noteth that a shepheard was more happy then Bajazet, and that worldly blisse consisteth not so much in possessing of much, subject unto danger,
Where the Historian notes that a shepherd was more happy then Bajazet, and that worldly bliss Consisteth not so much in possessing of much, Subject unto danger,
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Neither are they onely uncertaine, but also vanity and vexation of spirit, never satiating the soule of man no more then piling on wood nor powring on oyle upon a raging flame can coole,
Neither Are they only uncertain, but also vanity and vexation of Spirit, never satiating the soul of man no more then piling on wood nor Pouring on oil upon a raging flame can cool,
Man disquieteth himselfe in vaine, Psal. 39. 6. Labour in vaine, Psal. 127. 1. All a mans discontent cannot adde a mite to his substance, moment to his life,
Man disquieteth himself in vain, Psalm 39. 6. Labour in vain, Psalm 127. 1. All a men discontent cannot add a mite to his substance, moment to his life,
Godlinesse requires a contented mind to grow in, 1 Tim. 6. 6. Thornes choake good seed Math. 13. 7. Discontent is a throne, carking cares are thornes, weed them out therefore, and be content.
Godliness requires a contented mind to grow in, 1 Tim. 6. 6. Thornes choke good seed Math. 13. 7. Discontent is a throne, carking Cares Are thorns, weed them out Therefore, and be content.
Let therefore ambitious Haman gall and fret himselfe with torturing discontent, because every knee doth not bend to him, Est. 3. 5, 6. Let such who have made gold their hope, Iob 31. 24. Yea, let all worldly minded men tire out themselves in labouring to get, exeruciate themsElves in carking to keepe,
Let Therefore ambitious Haman Gall and fret himself with torturing discontent, Because every knee does not bend to him, Est. 3. 5, 6. Let such who have made gold their hope, Job 31. 24. Yea, let all worldly minded men tire out themselves in labouring to get, exeruciate themsElves in carking to keep,
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and so never find any solace or contentment in them, they being the same men in plenty as in penury, being in both tormented with the racke of discontent.
and so never find any solace or contentment in them, they being the same men in plenty as in penury, being in both tormented with the rack of discontent.
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What and if thou canst not heape dish upon dish, and course upon course? What though thou wantest dainties to provoke lust and wantonnesse? Yet be content with thy share and proper allowance.
What and if thou Canst not heap dish upon dish, and course upon course? What though thou Wantest dainties to provoke lust and wantonness? Yet be content with thy share and proper allowance.
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If it be but food convenient, Prov. 30. 8. If it be but food to eate, Gen. 28. 20. If it be but a dinner of herbes, Prov. 15. 17. It is not excessive dainties,
If it be but food convenient, Curae 30. 8. If it be but food to eat, Gen. 28. 20. If it be but a dinner of herbs, Curae 15. 17. It is not excessive dainties,
What though it is of skinnes? Adam the sole Monarch of the world had no better, Gen. 3. 21. What though it is of haire? Iohn Baptist that Seraphicall Angelicall Teacher had no better, Math. 3. 4. But thou wouldst be a little gayish and trimme:
What though it is of skins? Adam the sole Monarch of the world had no better, Gen. 3. 21. What though it is of hair? John Baptist that Seraphical Angelical Teacher had no better, Math. 3. 4. But thou Wouldst be a little gayish and trim:
yet take heed of excesse, seeke not gorgeous apparell, seeke not n•w-fangled fashions, carry not all thine ability upon thy backe, seeke not to have asmuch in a ruffe as would wholly cloath thee:
yet take heed of excess, seek not gorgeous apparel, seek not n•w-fangled fashions, carry not all thine ability upon thy back, seek not to have as in a ruff as would wholly cloth thee:
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but because it is the fashion, Rom. 12. 1. In regard of its maintenance, sc. when to maintaine thy jollity thou robbest either Magistrate, Minister, Hireling or other.
but Because it is the fashion, Rom. 12. 1. In regard of its maintenance, sc. when to maintain thy jollity thou Robbed either Magistrate, Minister, Hireling or other.
And when thine apparell is 1. Immodest, 1 Tim. 2. 9. Not agreeable to thy calling, hats are for heads, not for hands, gloves for the hands, not for the feet. 3. Not agreeable to thy condition, and meanes of maintenance, gold upon a hatband or shoe-strings, none or little in the purse is very ridiculous. 4. Not respecting the cry of the needy:
And when thine apparel is 1. Immodest, 1 Tim. 2. 9. Not agreeable to thy calling, hats Are for Heads, not for hands, gloves for the hands, not for the feet. 3. Not agreeable to thy condition, and means of maintenance, gold upon a hatband or shoestrings, none or little in the purse is very ridiculous. 4. Not respecting the cry of the needy:
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Be not like the discontented owles of our times, who looking with malitious eies upon that others have, grieving at their owne, supposing their callings too too base for their heroicall & magnificent spirits, in discontent thinking to amend them by exchanging, overturne all, forsaking that kind of life wherto they were apted and made fit by parents choice;
Be not like the discontented owls of our times, who looking with malicious eyes upon that Others have, grieving At their own, supposing their callings too too base for their heroical & magnificent spirits, in discontent thinking to amend them by exchanging, overturn all, forsaking that kind of life whereto they were apted and made fit by Parents choice;
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If thou had'st riches so much desired, God can make them barren like Hannah so much beloved, 1. Sam. 1. 5. and thy poore estate fruitfull like hated Peninnah. 2. They are like puddles fayling most in time of greatest need. 3. They make a man no better in Gods sight.
If thou Hadst riches so much desired, God can make them barren like Hannah so much Beloved, 1. Sam. 1. 5. and thy poor estate fruitful like hated Peninnah. 2. They Are like puddles failing most in time of greatest need. 3. They make a man no better in God's sighed.
The Lord may give them as Iael gave drinke to Siscra, Iudg. 4. 21. or Ehud gave Eglon a present, Iudg. 3. 21. as Hester gave Haman a banquet, Ester 7. or as the butcher gives the slaughter cattell a good pasture.
The Lord may give them as Jael gave drink to Siscra, Judges 4. 21. or Ehud gave Eglon a present, Judges 3. 21. as Esther gave Haman a banquet, Ester 7. or as the butcher gives the slaughter cattle a good pasture.
The mountaines which are full of golden mines are not usually cloathed with corne, nor loaden with grasse. 4. They are not as they seem• to be, and are esteemed.
The Mountains which Are full of golden mines Are not usually clothed with corn, nor loaded with grass. 4. They Are not as they seem• to be, and Are esteemed.
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One saith well, a very little contenteth vertue, nothing satisfieth vice. 5. Art thou in captivity, famine, reproches, &c. yet herewithall be thou content.
One Says well, a very little contents virtue, nothing Satisfieth vice. 5. Art thou in captivity, famine, Reproaches, etc. yet herewithal be thou content.
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1. Why O thou Son of God should'st thou be discontent with exile for thy fathers sake, since thou canst not be exil'd out of thy fathers country, the earth being the Lords.
1. Why Oh thou Son of God Shouldst thou be discontent with exile for thy Father's sake, since thou Canst not be exiled out of thy Father's country, the earth being the lords.
Since the passage to heaven is open, and easy from one country as from another. The Lord being graciously present with his in their captivities as with Ioseph, Daniel, &c.
Since the passage to heaven is open, and easy from one country as from Another. The Lord being graciously present with his in their Captivities as with Ioseph, daniel, etc.
how much courage thou hast against poverty, if thou flowest with wealth? Whence can I, &c. Moreover, consider 1. That these extremities can onely hurt the body, discontent soule and body. 2. That God hath promised sufficient, either therefore he will give cloathing to cover the body,
how much courage thou hast against poverty, if thou flowest with wealth? Whence can I, etc. Moreover, Consider 1. That these extremities can only hurt the body, discontent soul and body. 2. That God hath promised sufficient, either Therefore he will give clothing to cover the body,
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and warme mittens, is more ready to chil for cold, then the poore labouring man, which can abide in the field all the day long when the north wind blowes, with a few beggerly clouts about him.
and warm mittens, is more ready to Chil for cold, then the poor labouring man, which can abide in the field all the day long when the north wind blows, with a few beggarly clouts about him.
and from the serpentine tongues of all d•boist stigmaticall fellowes pursue thee, yet be thou therewith content (if th•• be an honest hearted Nathaniel, and a true Israelite, and hast all those rusticall taunts, scurrilous girds,
and from the serpentine tongues of all d•boist stigmatical Fellows pursue thee, yet be thou therewith content (if th•• be an honest hearted Nathaniel, and a true Israelite, and hast all those rustical taunts, scurrilous girds,
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and h•llish obtrectations for pieties sake) considering 1. That it hath beene, and will be the peculiar portion of Gods Saints to be stung by the serpents seed.
and h•llish obtrectations for Pieties sake) considering 1. That it hath been, and will be the peculiar portion of God's Saints to be stung by the Serpents seed.
so was David, Psal. 69. 12. an object of many forged calumniations, so was David, our blessed Saviour, &c. Doe they stile thee heretike? so did they Saint Paul, Acts 24. 5. 14. Blasphemer? so did they Christ Iesus, Mat. 9. •. glutton, and drunkard? so did they, our Saviour, Matth. 11. 19. Divell? so did they, the Sonne of God, Matth. 10. a deceiver of the people? so did they, the worlds judge.
so was David, Psalm 69. 12. an Object of many forged calumniations, so was David, our blessed Saviour, etc. Do they style thee heretic? so did they Saint Paul, Acts 24. 5. 14. Blasphemer? so did they christ Iesus, Mathew 9. •. glutton, and drunkard? so did they, our Saviour, Matthew 11. 19. devil? so did they, the Son of God, Matthew 10. a deceiver of the people? so did they, the world's judge.
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and infamy for pieties sake, bee thou content to pledge them. 2. That these carping wranglers, geering Ishmaels, and tonguesmiters of godlinesse and goodmen, are but bruit beasts in Gods estimation, in their delights, practises, and end:
and infamy for Pieties sake, be thou content to pledge them. 2. That these carping wranglers, geering Ishmaels, and tonguesmiters of godliness and Good men, Are but bruit beasts in God's estimation, in their delights, practises, and end:
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although these dogs of hell grin, and gnash their teeth against us. 3. That these shall be soundly scourged for their bold attempts against Gods Kings,
although these Dogs of hell grin, and gnash their teeth against us. 3. That these shall be soundly scourged for their bold attempts against God's Kings,
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and casheere hence as none of those to whom I speake in this passage) such disguised miscreants, whose profession and practise agree like harpe, and harrow;
and casheere hence as none of those to whom I speak in this passage) such disguised miscreants, whose profession and practice agree like harp, and harrow;
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Iudasses, amongst Apostles; Demasses among Christians; of men the vilest; from heaven the farthest. Ought we to bee content having nothing with poverty, captivity, &c. what cause of contentation, therefore have we all.
Judases, among Apostles; Dema sus among Christians; of men the Vilest; from heaven the farthest. Ought we to be content having nothing with poverty, captivity, etc. what cause of contentation, Therefore have we all.
and a lanthorne to our paths: We have no leading into captivity: We see no Saint murtherers, haling and dragging our sincere Nathaniels to fire, and faggot:
and a lanthorn to our paths: We have no leading into captivity: We see no Saint murderers, haling and dragging our sincere nathaniel's to fire, and faggot:
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why should we not therefore be thankfull, and content, Have we not overplus? yet if wee follow nature or grace as our guide, we have that inough which may give us content:
why should we not Therefore be thankful, and content, Have we not overplus? yet if we follow nature or grace as our guide, we have that enough which may give us content:
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What cause is there, why we or any should strive to agglutinate our selves into your Society? Is there any advantage or profit, contentment or pleasure, in likelyhood to accrue from your consociation? Alas by your owne confession, you are grievously perplexed, troubled on every side, cast downe, 2. Cor. 4. 8, 9. If wee looke upon your doctrine, it is counted schismaticall, Acts 21. 28. and hereticall, Acts 24. 14. If we behold your actions, they are deemed rebellious, seditious, profane, Acts 24. 5, 6. If we consider your esteeme in the world, we shall have small incouragements, not onely are you despised,
What cause is there, why we or any should strive to agglutinate our selves into your Society? Is there any advantage or profit, contentment or pleasure, in likelihood to accrue from your consociation? Alas by your own Confessi, you Are grievously perplexed, troubled on every side, cast down, 2. Cor. 4. 8, 9. If we look upon your Doctrine, it is counted Schismatical, Acts 21. 28. and heretical, Acts 24. 14. If we behold your actions, they Are deemed rebellious, seditious, profane, Acts 24. 5, 6. If we Consider your esteem in the world, we shall have small encouragements, not only Are you despised,
and defamed, but made a spectacle to men, and Angels to the whole world, 1. Cor. 4. 13. you are as monsters or men wondred at, Zach. 3. 8. you are made as the filth of the world,
and defamed, but made a spectacle to men, and Angels to the Whole world, 1. Cor. 4. 13. you Are as monsters or men wondered At, Zach 3. 8. you Are made as the filth of the world,
yet not many such will imbrace your doctrine, 1. Cor. 1. 26. Happily a few despised ones may ioyne in your society, but what are they to others? What are such simple ones compared with the learned Scribes? What are such beggerly fellowes in regard of the rich ones of the world,
yet not many such will embrace your Doctrine, 1. Cor. 1. 26. Happily a few despised ones may join in your society, but what Are they to Others? What Are such simple ones compared with the learned Scribes? What Are such beggarly Fellows in regard of the rich ones of the world,
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Let these things be granted, yet it is advantageous to communicate with us. What though we are troubled, yet not distressed; perplexed, yet not in despaire;
Let these things be granted, yet it is advantageous to communicate with us. What though we Are troubled, yet not distressed; perplexed, yet not in despair;
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Our chiefest pillars, such as Saint Paul, are counted pestilent fellowes, moovers of sedition, ringleaders of secta ies, prophaners of temples, Acts 24. 5. 6. fooles, 1. Cor 4. 19. although they have had as liberall education at Gamaliels feete,
Our chiefest pillars, such as Saint Paul, Are counted pestilent Fellows, movers of sedition, ringleaders of Sect ies, profaners of Temples, Acts 24. 5. 6. Fools, 1. Cor 4. 19. although they have had as liberal education At Gamaliels feet,
for though it is base in the eye of the world, it is most honourable. Though it seemes ignominious, it is most glorious. Though it's poore to mans view,
for though it is base in the eye of the world, it is most honourable. Though it seems ignominious, it is most glorious. Though it's poor to men view,
because blinde men doe not behold their beauty? abominate, sweet sounding melody, because deafe persons receive no contentment by it? who of any indifferent ingenuous education will vilifie true nobility,
Because blind men do not behold their beauty? abominate, sweet sounding melody, Because deaf Persons receive no contentment by it? who of any indifferent ingenuous education will vilify true Nobilt,
because bedlam beasts, hoodwink'd, yea starke blinded by the god of this world, dead in sinnes and trespasses so basely regard it? Our fellowship is not onely with crosses, although we endure them;
Because bedlam beasts, hoodwinked, yea stark blinded by the god of this world, dead in Sins and Trespasses so basely regard it? Our fellowship is not only with Crosses, although we endure them;
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with riches, which are our right; and with honour, which alwaies accompanieth us. For truly our fellowship is with the father, and with his Sonne Iesus Christ.
with riches, which Are our right; and with honour, which always accompanieth us. For truly our fellowship is with the father, and with his Son Iesus christ.
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or with the father [ our fellowship with the Father ] Ioh. 14. 23. We will make our abode with him, 1 Cor. 14. 25. That God is in you, 1 Ioh 4. 12. 13. If we — God dwelleth in us — we dwell in him,
or with the father [ our fellowship with the Father ] John 14. 23. We will make our Abided with him, 1 Cor. 14. 25. That God is in you, 1 John 4. 12. 13. If we — God dwells in us — we dwell in him,
Those who are link'd unto the Lord in the nearest, and most intimate ties, and bonds of society, have fellowship with the Lord of glory, or the Father.
Those who Are linked unto the Lord in the nearest, and most intimate ties, and bonds of society, have fellowship with the Lord of glory, or the Father.
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The Lord is pleased to grace them with this title of being his servants, Isa. 44. 1, 2. Iacob my servant, Iob 1. 8 my servant Iob, Num. 12. 7. my servant Moses is not so.
The Lord is pleased to grace them with this title of being his Servants, Isaiah 44. 1, 2. Iacob my servant, Job 1. 8 my servant Job, Num. 12. 7. my servant Moses is not so.
Or if so, is there sociall communion betwixt Master and Servant? For there is intimate society betwixt Masters, and beloved favourites though servants.
Or if so, is there social communion betwixt Master and Servant? For there is intimate society betwixt Masters, and Beloved favourites though Servants.
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Witnesse the sociable association of Ionathan and David, 1. Sam. 20. yet was David his servant, ver. 7 8. Witnesse the friendly fellowship twixt David and Hushai, •. Sam. 15. 37. & 16 17. yet was he his servant, 15. •4 & 16. 19. and Witnesse these servants of God, who are his greatest favorites, Exod. 4. 23. Let my sonne goe that he may serve mee, yea so deare,
Witness the sociable association of Ionathan and David, 1. Sam. 20. yet was David his servant, ver. 7 8. Witness the friendly fellowship betwixt David and Hushai, •. Sam. 15. 37. & 16 17. yet was he his servant, 15. •4 & 16. 19. and Witness these Servants of God, who Are his greatest favorites, Exod 4. 23. Let my son go that he may serve me, yea so deer,
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and tender in his sight are they that he would not have the least hurt or violence offered to them, Psal. 105. 15. touch not mine annointed, esteeming them his speciall treasure, iewels, Mal. 3. 17. and the apple of his eye, Zach. 2. 8.
and tender in his sighed Are they that he would not have the least hurt or violence offered to them, Psalm 105. 15. touch not mine anointed, esteeming them his special treasure, Jewels, Malachi 3. 17. and the apple of his eye, Zach 2. 8.
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2. Friends, Isa. 47. 8. the seed of Abraham my friend, 2. Chron. 20. 7. and gav'st it to the seed of Abraham thy friend, Cant. 5. 1. Eate O friends, drinke,
2. Friends, Isaiah 47. 8. the seed of Abraham my friend, 2. Chronicles 20. 7. and Gavest it to the seed of Abraham thy friend, Cant 5. 1. Eat Oh Friends, drink,
The Poet Horace wishing a prosperous journey for his friend Ʋirgill, calleth him halfe his soule. Saint Augustine bewailing the death of his friend Hebridius, saith he, thought his soule, and the soule of his friend had bene but one. For I thought that my soule,
The Poet Horace wishing a prosperous journey for his friend Ʋirgill, calls him half his soul. Saint Augustine bewailing the death of his friend Hebridius, Says he, Thought his soul, and the soul of his friend had be but one. For I Thought that my soul,
And the sacred Scripture affirmeth, that a friend is as a mans owne soule, Deut. 13. 6. that he loves at all times, Prov. 17. 17. and stickes closer then a brother, Prov. 18 24. If all the love of Pylades and Orestes, Damon and Pythias, Pyramus and Thisbe, Scipio and Lelius, and of all other renowned heathen friends, unheard of or recorded.
And the sacred Scripture Affirmeth, that a friend is as a men own soul, Deuteronomy 13. 6. that he loves At all times, Curae 17. 17. and sticks closer then a brother, Curae 18 24. If all the love of Pylades and Orestes, Damon and Pythias, Pyramus and Thisbe, Scipio and Lelius, and of all other renowned heathen Friends, unheard of or recorded.
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If the most melting affectionatenes•e of Ionathan and David, David and Hushai, Augustine and Hebriaius, and all other the dearest friends prophane and pious, could possibly inhabit within any two created beings;
If the most melting affectionatenes•e of Ionathan and David, David and Hushai, Augustine and Hebriaius, and all other the dearest Friends profane and pious, could possibly inhabit within any two created beings;
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that the world is not wholy consumed in the twinckling of an eye, 2. Cor. 10 6. yea for them he gave his owne Sonne to suffer a shamefull death, to them he gives his sanctifying Spirit,
that the world is not wholly consumed in the twinkling of an eye, 2. Cor. 10 6. yea for them he gave his own Son to suffer a shameful death, to them he gives his sanctifying Spirit,
Witnesse the Prophets reason of Gods heavy judgement upon the nations which spoiled his Church, Zach. 2. 8. For he that toucheth you, toucheth the apple of his eye.
Witness the prophets reason of God's heavy judgement upon the Nations which spoiled his Church, Zach 2. 8. For he that touches you, touches the apple of his eye.
Witnesse that heavenly speech of Christ Iesus to that enraged persecutor of Gods people, Why persecutest thou me? Acts 9. 4. And witnesse that irreversible and irrevocable sentence of the most upright Iudge of men and Angels at the last and dreadfull day of judgement.
Witness that heavenly speech of christ Iesus to that enraged persecutor of God's people, Why Persecutest thou me? Acts 9. 4. And witness that irreversible and irrevocable sentence of the most upright Judge of men and Angels At the last and dreadful day of judgement.
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Math. 25. 40. 45. You did it to me: You did it not to me. Therefore they have fellowship, &c. 3. Those who are joyned to the Lord with an undissoluble bond of an everlasting love, which can never be broken, have fellowship with God:
Math. 25. 40. 45. You did it to me: You did it not to me. Therefore they have fellowship, etc. 3. Those who Are joined to the Lord with an undissoluble bound of an everlasting love, which can never be broken, have fellowship with God:
But the Saints are joyned to the Lord with an indissoluble bond of an everlasting love, which can never be broken, Ieremiah 31. 3. I have loved thee with an euerlasting love, hence is it, that the gates of hell shall not prevaile against them, Math. 16. 18. So he loveth them, that nothing can separate them from the love of God, Rom. 8. 39. So that they are sealed with the Spirit of God unto the day of redemption, Eph. 1. 13. 4. 30 So that he hath purposed with an unchangeable decree to have them saved.
But the Saints Are joined to the Lord with an indissoluble bound of an everlasting love, which can never be broken, Jeremiah 31. 3. I have loved thee with an everlasting love, hence is it, that the gates of hell shall not prevail against them, Math. 16. 18. So he loves them, that nothing can separate them from the love of God, Rom. 8. 39. So that they Are sealed with the Spirit of God unto the day of redemption, Ephesians 1. 13. 4. 30 So that he hath purposed with an unchangeable Decree to have them saved.
CHAP. III. Ʋse 1. Comforting the Saints from this fellowship. THis inestimable transcendent consociation affoordeth copious matter of consolation to every true-hearted Nathaniel.
CHAP. III. Ʋse 1. Comforting the Saints from this fellowship. THis inestimable transcendent consociation affordeth copious matter of consolation to every truehearted Nathaniel.
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Me thinkes such like considerations as these following may sufficiently incourage all of this society against feare of not continuing in the love and favour of God. 1. Such are the gifts of God the Father to his onely Sonne Christ Iesus: Which Donatives he will not lose, Iohn. 6. 39. Neither shall any take them out of his hands, 10. 28. 2. Such are the precious purchase of the invaluable bloud of the immaculate Lambe, the Sonne of God, more worth then millions of worlds, Acts 20. 28. Things dearely bought are dearely beloved, dearely beloved are carefully kept,
Me thinks such like considerations as these following may sufficiently encourage all of this society against Fear of not Continuing in the love and favour of God. 1. Such Are the Gifts of God the Father to his only Son christ Iesus: Which Donatives he will not loose, John. 6. 39. Neither shall any take them out of his hands, 10. 28. 2. Such Are the precious purchase of the invaluable blood of the immaculate Lamb, the Son of God, more worth then millions of world's, Acts 20. 28. Things dearly bought Are dearly Beloved, dearly Beloved Are carefully kept,
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and not willingly lost. 3. Such have Christ Iesus praying for them, Luke ••. 32. That their faith faile not, Iohn 17. 9. That his Father would keepe them, Verse 11. from the evill one Verse 24. Heb. 7. 25. That they may be with Christ. 4. Such are kept by the invincible power of God, through faith unto salvation, 1 Pet. 1. 5. 5. To such the Lord hath promised (and his promises are yea and Amen, 2 Cor. 1. 20.) eternall life, 1 Iohn 2. 24. 6. Such are sealed by the Spirit of God to the day of redemption, Eph. 4. 30. Therefore it is as possible, 1. For Iesus Christ, that invincible Lion of the Tribe of Iuda, victoriously conquering sinne, Sathan, death and damnation. 2. For the Lord of Hosts, whose hosts and armies are all creatures, from the most contemptible flyes and lice, to the mightiest Angels:
and not willingly lost. 3. Such have christ Iesus praying for them, Lycia ••. 32. That their faith fail not, John 17. 9. That his Father would keep them, Verse 11. from the evil one Verse 24. Hebrew 7. 25. That they may be with christ. 4. Such Are kept by the invincible power of God, through faith unto salvation, 1 Pet. 1. 5. 5. To such the Lord hath promised (and his promises Are yea and Amen, 2 Cor. 1. 20.) Eternal life, 1 John 2. 24. 6. Such Are sealed by the Spirit of God to the day of redemption, Ephesians 4. 30. Therefore it is as possible, 1. For Iesus christ, that invincible lion of the Tribe of Iuda, victoriously conquering sin, Sathan, death and damnation. 2. For the Lord of Hosts, whose hosts and armies Are all creatures, from the most contemptible flies and lice, to the Mightiest Angels:
and so for that Lambes Booke of Life (for so is the Decree of Gods Election called) continually to be mutilate, subject alwayes to defacing by having the names of some of Gods Elect blotted out of the same;
and so for that Lambs Book of Life (for so is the decree of God's Election called) continually to be mutilate, Subject always to defacing by having the names of Some of God's Elect blotted out of the same;
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and yet there is no variablenesse with the Lord, nor the least shadow of changing, Iam. 1. 17. 4. For the ingraven seale of Gods sanctifying Spirit to be blotted out,
and yet there is no variableness with the Lord, nor the least shadow of changing, Iam. 1. 17. 4. For the engraven seal of God's sanctifying Spirit to be blotted out,
and so to be more uncertaine then those of the Medes and Persians. 5. For the inestimable bloud of the immaculate Lambe Christ Iesus to be as water spilt upon the earth. 6. For the purest and most prevailing prayers that ever ascended to the Lord of Sabbaths, the meritorious petitions of Gods owne Sonne to be of no force (and yet the Prayers of one righteous man availeth,
and so to be more uncertain then those of the Medes and Persians. 5. For the inestimable blood of the immaculate Lamb christ Iesus to be as water spilled upon the earth. 6. For the Purest and most prevailing Prayers that ever ascended to the Lord of Sabbaths, the meritorious petitions of God's own Son to be of no force (and yet the Prayers of one righteous man availeth,
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if it be fervent, Iames 5. 17.) 7. For Gods promise to be unfaithfull, as for those who have fellowship with the Father, to fall from grace finally, totally:
if it be fervent, James 5. 17.) 7. For God's promise to be unfaithful, as for those who have fellowship with the Father, to fallen from grace finally, totally:
Those words are a commination or warning to keepe the elect from falling, to make the reprobate inexcusable. 2. The words are generally spoken to all in the Church;
Those words Are a commination or warning to keep the elect from falling, to make the Reprobate inexcusable. 2. The words Are generally spoken to all in the Church;
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3. They are conditionall, like Rom. 8. 13. Luke 19. 40. Scriptures and reasons against this are learnedly answered by Mr. Bernard in his Rhens against Rome. When therefore that roaring Lyon who seekes by all meanes to devoure, shall use such like temptations against the assurance of thy perseverance as these following.
3. They Are conditional, like Rom. 8. 13. Luke 19. 40. Scriptures and Reasons against this Are learnedly answered by Mr. Bernard in his Rhens against Room. When Therefore that roaring lion who seeks by all means to devour, shall use such like temptations against the assurance of thy perseverance as these following.
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O thou who hast fellowship with the Lord, and so furnished with true saving faith, thou art mutable, fraile and weake. 2. Thou art uncertaine of thy salvation. 3. Thy first parents in Paradise could not stand. 4. Their strongest Children have fallen, witnesse David, Salomon, Paul, Peter, &c. and dost thou thinke to continue? Thine enemies are not few, but many: not meane, but mighty:
O thou who haste fellowship with the Lord, and so furnished with true Saving faith, thou art mutable, frail and weak. 2. Thou art uncertain of thy salvation. 3. Thy First Parents in Paradise could not stand. 4. Their Strongest Children have fallen, witness David, Solomon, Paul, Peter, etc. and dost thou think to continue? Thine enemies Are not few, but many: not mean, but mighty:
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not malecontent alone, but also malicious: not tractable, but truculent: not lither, but laborious: not simple, but subtile: not negligent, but vigilant;
not malcontent alone, but also malicious: not tractable, but truculent: not lither, but laborious: not simple, but subtle: not negligent, but vigilant;
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by Christ I stand, and am kept by the power of God to salvation. 4. The strongest of Adams posterity have fallen: yet not finally; Peter was winnowed, Paul buffeted:
by christ I stand, and am kept by the power of God to salvation. 4. The Strongest of Adams posterity have fallen: yet not finally; Peter was winnowed, Paul buffeted:
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for my life is hid with Christ in God. 5. Mine enemies are many: yet more with me, then against mee, 2 Reg. 6. 6. They are malicious: But God is mercifull.
for my life is hid with christ in God. 5. Mine enemies Are many: yet more with me, then against me, 2 Reg. 6. 6. They Are malicious: But God is merciful.
although he will not doe all he can. 4. Since the faithfull formerly beleeved this, 2 Tim. 1. 12. For I am perswaded that he is able to keepe that which I have committed to him against that day, 4. •8.
although he will not do all he can. 4. Since the faithful formerly believed this, 2 Tim. 1. 12. For I am persuaded that he is able to keep that which I have committed to him against that day, 4. •8.
The Apostles and Prophets preaching it, 2 Tim. 2. 10. The foundation of God standeth sure, having this seale, the Lord knoweth who are his. 6. Since, the gifts and callings of God are without repentance, Rom. 11. 29. And so the graces of God are irrevocable in regard of the seed, substance, and habite of them;
The Apostles and prophets preaching it, 2 Tim. 2. 10. The Foundation of God Stands sure, having this seal, the Lord Knoweth who Are his. 6. Since, the Gifts and callings of God Are without Repentance, Rom. 11. 29. And so the graces of God Are irrevocable in regard of the seed, substance, and habit of them;
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although not in regard of the actions, fruits, feeling, measure and degrees, Psal. 51. 9, 10 11, 12, 1•. 7. Since the Lord will finish and perfect his workes of grace once begun, Phil. 1. 6. 8. Since (in a word) I have fellowship with the Father, and so intimate, that he vouchsafeth to dwell in me by his graces and Spirit, (and therefore his presence is effectuall and mighty to possesse and governe me, hath dominion over me, inwardly enlightening me to know:
although not in regard of the actions, fruits, feeling, measure and Degrees, Psalm 51. 9, 10 11, 12, 1•. 7. Since the Lord will finish and perfect his works of grace once begun, Philip 1. 6. 8. Since (in a word) I have fellowship with the Father, and so intimate, that he vouchsafeth to dwell in me by his graces and Spirit, (and Therefore his presence is effectual and mighty to possess and govern me, hath dominion over me, inwardly enlightening me to know:
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of which society, my love to God, and my brethren is a witnesse, 1 Iohn 4. 16. I should not onely infinitely wrong mine owne soule (which I estimate more then the world,
of which society, my love to God, and my brothers is a witness, 1 John 4. 16. I should not only infinitely wrong mine own soul (which I estimate more then the world,
when the most hideous billowes of fiery trials, infernall temptations, ignominious reproaches, or any other disasterous waves of storming calamities, disquiet our passage towards the haven of endlesse happinesse.
when the most hideous billows of fiery trials, infernal temptations, ignominious Reproaches, or any other disastrous waves of storming calamities, disquiet our passage towards the Haven of endless happiness.
and what is he? A Lord of armies, having all the hosts in heaven, every one of those ministring Angels, one whereof destroyed 185. thousand in one night, 2 Reg. 19. 35. The innumerable multitudes of Sunne, Moone,
and what is he? A Lord of armies, having all the hosts in heaven, every one of those ministering Angels, one whereof destroyed 185. thousand in one night, 2 Reg. 19. 35. The innumerable Multitudes of Sun, Moon,
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as wind, raine, haile, storme, tempest, thunder, and lightning, having the sole soveraignty over, and the onely guidance of all the variable and numberl•sse armies of all earthly artillery.
as wind, rain, hail, storm, tempest, thunder, and lightning, having the sole sovereignty over, and the only guidance of all the variable and numberl•sse armies of all earthly Artillery.
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Witnesse the sea swallowing up the pursuing Aegyptians, and sheltering Gods peculiar people: Witnesse the earth ingurgitating, or greedily devouring up those rebels in the wildernesse:
Witness the sea swallowing up the pursuing egyptians, and sheltering God's peculiar people: Witness the earth ingurgitating, or greedily devouring up those rebels in the Wilderness:
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Witnesse those vermine, whose contemptible intrals were the sepulchres of proud King Herod: Witnesse the swords of enemies piercing through the bodies of their fellowes, Iudg. 7. 23. 2. Chron. 20. 22. Yea, sheathing themselves in their owners bowels, 1 Sam. 31. 4. Therefore omnipotent to defend us.
Witness those vermin, whose contemptible entrails were the sepulchres of proud King Herod: Witness the swords of enemies piercing through the bodies of their Fellows, Judges 7. 23. 2. Chronicles 20. 22. Yea, sheathing themselves in their owners bowels, 1 Sam. 31. 4. Therefore omnipotent to defend us.
if he be for us. 2. Let Captains of enemies be as Cyrus amongst the Persians; Hannibal amongst the Carthaginians; Marcellus, Scipio, and Pompey amongst the Romanes; Pyrrhus amongst the Epirots; Scanderbeg against the Turkes 2. Let their soldiers be as painfull as Pismires,
if he be for us. 2. Let Captains of enemies be as Cyrus among the Persians; Hannibal among the Carthaginians; Marcellus, Scipio, and Pompey among the Romans; Phyrrhus among the Epirus; Scanderbeg against the Turks 2. Let their Soldiers be as painful as Pismires,
as fierce as Tygers, as swift as Eagles, as strong as Lions, as obedient as Scipioes. 3. Let them have all things fit for warre, plenty of money, corne,
as fierce as Tigers, as swift as Eagles, as strong as Lions, as obedient as Scipioes. 3. Let them have all things fit for war, plenty of money, corn,
and other provision, fitnesse of place, helpe of friends and allies. 4. Let their wals be like Babilons, Forts like Niniv•hs. 5. Let them have Tamberlanes troupe of 400000. horse, and 600000. foot:
and other provision, fitness of place, help of Friends and allies. 4. Let their walls be like Babilons, Forts like Niniv•hs. 5. Let them have Tamberlanes troop of 400000. horse, and 600000. foot:
then with God who is good and mercifull to bestow all the treasure of grace upon us. 2. With the Father, who is just to protect us against Sathans cavils, Rom. 8. 33. 3. With the Father, who is wisdome it selfe, to direct us by his Spirit in the darknesse of this world. 4. With the Father, who is rich to reward us in mercy.
then with God who is good and merciful to bestow all the treasure of grace upon us. 2. With the Father, who is just to Pact us against Satan's cavils, Rom. 8. 33. 3. With the Father, who is Wisdom it self, to Direct us by his Spirit in the darkness of this world. 4. With the Father, who is rich to reward us in mercy.
and oyle, 1 Reg. 17. 14. 2 Reg. 4. 6. And in Daniels pulse. 3. With contentation of mind with little as well as with much, Phil. 4. 8. 11. 12. Or, 4 With counterblessings of another kind,
and oil, 1 Reg. 17. 14. 2 Reg. 4. 6. And in Daniel's pulse. 3. With contentation of mind with little as well as with much, Philip 4. 8. 11. 12. Or, 4 With counterblessings of Another kind,
as spirituall for corporall, eternall for temporall, 2 Cor. 6. 10. Poore and yet making many rich, Iames 2. 5. Poore and rich in faith, Rev. 2. 9. True it is, they may want;
as spiritual for corporal, Eternal for temporal, 2 Cor. 6. 10. Poor and yet making many rich, James 2. 5. Poor and rich in faith, Rev. 2. 9. True it is, they may want;
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3. How should we feare exile, who have a countrey in heaven, we having fellowship with him, whose is the earth, out of whose country we can never be banished?
3. How should we Fear exile, who have a country in heaven, we having fellowship with him, whose is the earth, out of whose country we can never be banished?
4. How should we feare death, who have our life hid in Christ with God? Let him feare death (saith St. Cyprian) who will passe from this death to the second death.
4. How should we Fear death, who have our life hid in christ with God? Let him Fear death (Says Saint Cyprian) who will pass from this death to the second death.
I desire to be dissolved, saith the blessed Apostle, Phil. 1. 23. Blessed are the dead, saith the Spirit, Rev. 14. 13. Come Lord Iesus, saith the Bride, Rev. 22. Whence springs this desire? What is the ground of this blessednesse? And whence flow those earnest longings? save from the sweet society with the Father?
I desire to be dissolved, Says the blessed Apostle, Philip 1. 23. Blessed Are the dead, Says the Spirit, Rev. 14. 13. Come Lord Iesus, Says the Bride, Rev. 22. Whence springs this desire? What is the ground of this blessedness? And whence flow those earnest longings? save from the sweet society with the Father?
5. How should we feare sinne, having fellowship with him who justifieth? Rom. 8. 33. Death, having fellowship with life? Or Sathan, having fellowship with God? True it is, we living here on earth are subject, 1. To sinne; scil. the staine;
5. How should we Fear sin, having fellowship with him who Justifieth? Rom. 8. 33. Death, having fellowship with life? Or Sathan, having fellowship with God? True it is, we living Here on earth Are Subject, 1. To sin; scil. the stain;
yet free from the dominion, and due desert of sinne. 2. To death, scil. its stroke, it being decreed for all men once to die yet free from the fling of death. 3. We are liable to Sathans bitter buffetings, yet that evill one cannot touch us with his deadly blowes, Iohn 5. 18. 4. We are not exempted from the grave;
yet free from the dominion, and due desert of sin. 2. To death, scil. its stroke, it being decreed for all men once to die yet free from the fling of death. 3. We Are liable to Satan's bitter buffetings, yet that evil one cannot touch us with his deadly blows, John 5. 18. 4. We Are not exempted from the grave;
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finally, without a supply if it be good for us. 1. Have we fellowship with the Father? Then shall we be invested with his Spirit, enriched with his graces, rewarded with his kingdome. 2. Have we fellowship with the Father? We need not feare either want of sufficiencies: want of counsell in distresse:
finally, without a supply if it be good for us. 1. Have we fellowship with the Father? Then shall we be invested with his Spirit, enriched with his graces, rewarded with his Kingdom. 2. Have we fellowship with the Father? We need not Fear either want of Sufficiencies: want of counsel in distress:
want of grace in this life, or glory in that which is to come. 3. Have we fellowship with the Father? We have him therefore to be our friend, his Sonne our Spouse, his Spirit our comforter, his Angels our guard, his Saints our companions, and his creatures our servants.
want of grace in this life, or glory in that which is to come. 3. Have we fellowship with the Father? We have him Therefore to be our friend, his Son our Spouse, his Spirit our comforter, his Angels our guard, his Saints our Sodales, and his creatures our Servants.
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And doth not this minister (my brethren) superabundant consolation to all such, who have fellowship with the Father? All matter of comfort is included in this fellowship.
And does not this minister (my brothers) superabundant consolation to all such, who have fellowship with the Father? All matter of Comfort is included in this fellowship.
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WHy boast you so, you bragging Belials, terming your selves, and such who are birds of the same feather with you the onely goodfellowes? Whereas, were it possible to take away your dunghill scurrilities, quassing complements, ridiculous girings, obscoene ribauldries, irreligious tongue-smitings of men better then your selves, blasphemous oathes,
WHy boast you so, you bragging Belials, terming your selves, and such who Are Birds of the same feather with you the only Goodfellows? Whereas, were it possible to take away your dunghill Scurrilities, quassing compliments, ridiculous girings, obscoene ribaldries, irreligious tongue-smitings of men better then your selves, blasphemous Oaths,
Why vaunt you so of your society, it being with Sathan and his cursed workes of darknesse? Here is a fellowship, which is truly good, because with God. Yours brings shame, this honour: Yours perils, this safety:
Why vaunt you so of your society, it being with Sathan and his cursed works of darkness? Here is a fellowship, which is truly good, Because with God. Yours brings shame, this honour: Yours perils, this safety:
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and his serpentine brood to esteeme of Gods Saints, as of the refuse and ofscouring of all things, 1. Cor. 4. 9. 13. to repute them monsters, Isa. 8. 18. Zach. 3. 8. Psal. 71. 7. To make them their songs, and byword, Iob 30. 9. in their ale-bench meetings, Psal. 69. 12. To accuse them falsely, lay to their charge things which they never knew,
and his serpentine brood to esteem of God's Saints, as of the refuse and offscouring of all things, 1. Cor. 4. 9. 13. to repute them monsters, Isaiah 8. 18. Zach 3. 8. Psalm 71. 7. To make them their songs, and Byword, Job 30. 9. in their alebench meetings, Psalm 69. 12. To accuse them falsely, lay to their charge things which they never knew,
But were such men well verst in the booke of God, they should finde that mocking Ishmaels, rayling Rabshakehs, reviling Shimeies, scoffing Children, back biting Doegs, slandering Tertullus, and all the Kennell of those doggish barkers against Gods Children, either for naturall infirmities, 2. King. 2. 23. Or for pieties sake, Gen. 21. 19. Gal. 4. 19. Or for envie, Acts 21. 24. 28. escaped not the sharpe,
But were such men well versed in the book of God, they should find that mocking Ishmaels, railing Rabshakehs, reviling Shimeies, scoffing Children, back biting Doegs, slandering Tertullus, and all the Kennel of those doggish barkers against God's Children, either for natural infirmities, 2. King. 2. 23. Or for Pieties sake, Gen. 21. 19. Gal. 4. 19. Or for envy, Acts 21. 24. 28. escaped not the sharp,
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and smarting punishments of the Lord? Witnesse those 42. children eaten by 2. beares, 2 King. 2. 24. Witnesse the sonne of the bondwoman cast out of the Church of God.
and smarting punishments of the Lord? Witness those 42. children eaten by 2. bears, 2 King. 2. 24. Witness the son of the bondwoman cast out of the Church of God.
Witnesse old Shimei, cruell Doeg. Witnesse 2. Chron. 36. 16. Ier. 18. 21. And doe you who treade in the same trace with that rayling rabble thinke to escape? Ioabs souldiour,
Witness old Shimei, cruel Doeg. Witness 2. Chronicles 36. 16. Jeremiah 18. 21. And do you who tread in the same trace with that railing rabble think to escape? Ioabs soldier,
if he might have received a thousand shekels of silver in his hand, yet would not put forth his hand against Absolom, 2. Sam. 18. 12. for had he, he should have wrought falsehood against his owne life.
if he might have received a thousand shekels of silver in his hand, yet would not put forth his hand against Absalom, 2. Sam. 18. 12. for had he, he should have wrought falsehood against his own life.
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Haman for all his greatnesse dares not but honour Mordecai, although he hated him to the death, Ester 6. 11. because he was a man the King delighted to honour:
Haman for all his greatness dares not but honour Mordecai, although he hated him to the death, Ester 6. 11. Because he was a man the King delighted to honour:
but such who have fellowship with the father? These are the Lords iewels, Mal. 3. 17. 1. Yea such, that he purchased with his sonnes owne bloud, Ephes. 1. 14. the purchased possession.
but such who have fellowship with the father? These Are the lords Jewels, Malachi 3. 17. 1. Yea such, that he purchased with his Sons own blood, Ephesians 1. 14. the purchased possession.
Men may give much for Iewels, but no man I think would give the life of a sonne, of an onely sonne, of such a one in whom he was well pleased, for any Iewell:
Men may give much for Jewels, but no man I think would give the life of a son, of an only son, of such a one in whom he was well pleased, for any Jewel:
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but these are such iewels that the Lord did buy at so deare a rate. 2. Yea such that he doth carefully keepe giving his angels charge over them, who pitch their tents about them, Psal. •4. 7. yea himselfe doth alwaies watch over them by his carefull providence, Psal. 121. 5. Are they so amiable,
but these Are such Jewels that the Lord did buy At so deer a rate. 2. Yea such that he does carefully keep giving his Angels charge over them, who pitch their tents about them, Psalm •4. 7. yea himself does always watch over them by his careful providence, Psalm 121. 5. are they so amiable,
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his annointed ones, whom you may not touch so as to hurt, or offer the least violence vnto them, Psal. 105. 15. and presume you to confront this divine sentence by wronging them what you can? 4. These are the Lords owne temples, 2. Cor. 6. 16. you are the temples of the living God, wherein the Word dwells plentifully, Col. 3. 16. yea the spirit of God, 2. Cor. 13. 5. yea the Lord himselfe, Ioh. 14. 23. And will you account them,
his anointed ones, whom you may not touch so as to hurt, or offer the least violence unto them, Psalm 105. 15. and presume you to confront this divine sentence by wronging them what you can? 4. These Are the lords own Temples, 2. Cor. 6. 16. you Are the Temples of the living God, wherein the Word dwells plentifully, Col. 3. 16. yea the Spirit of God, 2. Cor. 13. 5. yea the Lord himself, John 14. 23. And will you account them,
and guardeth with the safest defence of a guard of Millions of Angels, and his owne watchfull providence. 6. These are they, who have alwaies free accesse into the courts of the King of heaven;
and guardeth with the Safest defence of a guard of Millions of Angels, and his own watchful providence. 6. These Are they, who have always free access into the Courts of the King of heaven;
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where their Prayers, ayded, and framed by Gods Spirit, perfum'd, and offered by Christ Iesus, are sure to prevaile. 7. To conc•ude, these are they, who are all in all (with reverence be it spoken,
where their Prayers, aided, and framed by God's Spirit, perfumed, and offered by christ Iesus, Are sure to prevail. 7. To conc•ude, these Are they, who Are all in all (with Reverence be it spoken,
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or hand? Or if thy foole-hardy audacity dares doe so much (as impiety is adventurous ) dost thou thinke to escape? No, no, in persecuting them, thou persecutest God;
or hand? Or if thy foolhardy audacity dares doe so much (as impiety is adventurous) dost thou think to escape? No, no, in persecuting them, thou Persecutest God;
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2. Behold your excessive folly, and madnesse O you sonnes of Belial: well may you be called fooles, Psal. 14. 1. 73. 3. Prov. 8. 5. Nay are you not more foolish then all fooles, eagerly pursuing shadowes in stead of the substance;
2. Behold your excessive folly, and madness Oh you Sons of Belial: well may you be called Fools, Psalm 14. 1. 73. 3. Curae 8. 5. Nay Are you not more foolish then all Fools, eagerly pursuing shadows in stead of the substance;
preferring drosse before gold, nisles, and trifles before treasure? Is not he a foole of all fooles, who preferres bondage before perfect freedome, the most abject condition before the noblest;
preferring dross before gold, nisles, and trifles before treasure? Is not he a fool of all Fools, who prefers bondage before perfect freedom, the most abject condition before the Noblest;
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there being a fellowship affording honour unspeakeable, and unconceavable, abounding with variety of the greatest contentments, wanting no manner of consolation, more safe then heart can wish;
there being a fellowship affording honour unspeakable, and unconceavable, abounding with variety of the greatest contentment's, wanting no manner of consolation, more safe then heart can wish;
And yet you (shall I say like childish babyes? that's too too little, like naturall Idiots? that's not enough: like the beast that perisheth? surely worse: like madded Bedl•ms? that's not all: with Davids foole, say in your hearts there is no God, no such fellowship:
And yet you (shall I say like childish babies? that's too too little, like natural Idiots? that's not enough: like the beast that Perishes? surely Worse: like madded Bedl•ms? that's not all: with Davids fool, say in your hearts there is no God, no such fellowship:
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or like Salomons foole, Pro. 13. 19. to whom it is an abomination to depart from evill, lay open your folly in preferring the cursed and irkesome by-waies of sinne,
or like Solomon's fool, Pro 13. 19. to whom it is an abomination to depart from evil, lay open your folly in preferring the cursed and irksome byways of sin,
and impiety, and so the forbidden fellowship with the unfruitfull workes of darknesse, Eph. 5. 11. The society of spirituall fooles, whose companions shalbe destroyed, Prov. 13. 20. And therefore the society of Sathan before this excellent fellowship, which is with the Saints, and with the Father.
and impiety, and so the forbidden fellowship with the unfruitful works of darkness, Ephesians 5. 11. The society of spiritual Fools, whose Sodales shall destroyed, Curae 13. 20. And Therefore the society of Sathan before this excellent fellowship, which is with the Saints, and with the Father.
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yet shall you be sure to have superabounding joy, such, which is, 1. Great, Luc. 2. 10. 2. Exceeding, though in temptations, Iames 1. 2. Ʋnspeakable, 1 Pet. 1. 8. Ʋnconceiveable, 1 Cor. 2. 9 As at a conquest, as in harvest, Isai. 9. 3. As at a continuall feast.
yet shall you be sure to have superabounding joy, such, which is, 1. Great, Luke 2. 10. 2. Exceeding, though in temptations, James 1. 2. Ʋnspeakable, 1 Pet. 1. 8. Ʋnconceiveable, 1 Cor. 2. 9 As At a conquest, as in harvest, Isaiah 9. 3. As At a continual feast.
In a word, fulnesse of joy, Ioh. 16. 11. Which shalbe everlasting, Isa. 61. 7. 2. You covetous persons; hitherto you have endeavoured to quench your extreame thirst by drinking such brinish waters, which increase it more;
In a word, fullness of joy, John 16. 11. Which shall everlasting, Isaiah 61. 7. 2. You covetous Persons; hitherto you have endeavoured to quench your extreme thirst by drinking such brinish waters, which increase it more;
3. You climbing ambitious spirits, who beat about how to nest your selves alost; get you to be of this goodfellowship, then are you mounted higher then you imagine.
3. You climbing ambitious spirits, who beatrice about how to nest your selves alost; get you to be of this Good fellowship, then Are you mounted higher then you imagine.
Is the being of a Kings favourite the pitch and period of your desires? Or is a kingdome that which you so thirst after? Is the being sonnes unto Kings the utmost of your wish? Neither these,
Is the being of a Kings favourite the pitch and Period of your Desires? Or is a Kingdom that which you so thirst After? Is the being Sons unto Kings the utmost of your wish? Neither these,
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God is light, sinne is darknesse, and these have no communion, 2 Corinth. 6. 14. When Ioseph was to come out of the dungeon to stand before Pharaoh, he shaved himselfe,
God is Light, sin is darkness, and these have no communion, 2 Corinth. 6. 14. When Ioseph was to come out of the dungeon to stand before Pharaoh, he shaved himself,
and shadow of death, remaining and abiding secure in the estate of sinne and wretchednesse, Luc. 1. 79. What and if those who are lovers of darknesse, taking full pleasure and delight in unbeliefe and sinne, Iohn •. 9. What and if even they who walk in darknesse, 1 Ioh. 1. 6. Leading a sinfull life,
and shadow of death, remaining and abiding secure in the estate of sin and wretchedness, Luke 1. 79. What and if those who Are lovers of darkness, taking full pleasure and delight in unbelief and sin, John •. 9. What and if even they who walk in darkness, 1 John 1. 6. Leading a sinful life,
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therefore called the Prince of darknesse, Eph. 6. 12. are very obstreperous, exclaiming with the loudest out-cries against all such who question their society with God;
Therefore called the Prince of darkness, Ephesians 6. 12. Are very obstreperous, exclaiming with the Loudest Outcries against all such who question their society with God;
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to put to silence and make mute those cutting conclusions, and peremptory propositions of the Holy Ghost, 1 Cor. 6. 9. 10. Neither fornicators, &c. Gal. 5. 19, 20, 21. An Antidote sufficient to counterpoyse against the poysonfull venome of their infectious impieties.
to put to silence and make mute those cutting conclusions, and peremptory propositions of the Holy Ghost, 1 Cor. 6. 9. 10. Neither fornicators, etc. Gal. 5. 19, 20, 21. an Antidote sufficient to counterpoise against the poisonful venom of their infectious impieties.
or hunger after this Coelestiall Society, to have no fellowship with the fruitlesse works of darknesse, to forsake and flee from sinne and iniquity. Sinne is darknesse.
or hunger After this Celestial Society, to have no fellowship with the fruitless works of darkness, to forsake and flee from sin and iniquity. Sin is darkness.
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Rom. 13. 12. Cast off the workes of darknesse. Eph. 5. 11. Fruitlesse workes of darknesse. 1 Thes. 5. 4. Not in darknesse. Darknesse it is, in respect of its author who is the Prince of darknesse. 2. Of its fountaine, the darke heart of man. 3. Of the nature of the nature of its author, he hates the light. 4. Of the time wherein done, the night: 1 Thes. 5. 7. Of its fruits, eternall darknesse.
Rom. 13. 12. Cast off the works of darkness. Ephesians 5. 11. Fruitless works of darkness. 1 Thebes 5. 4. Not in darkness. Darkness it is, in respect of its author who is the Prince of darkness. 2. Of its fountain, the dark heart of man. 3. Of the nature of the nature of its author, he hates the Light. 4. Of the time wherein done, the night: 1 Thebes 5. 7. Of its fruits, Eternal darkness.
Should I paralell it with Cimerean darknesse, that no whit comparable, it being occasioned by the farre distance of the Sunne from that place and people;
Should I parallel it with Cimerean darkness, that no whit comparable, it being occasioned by the Far distance of the Sun from that place and people;
therefore a spirituall darknesse, containing the fearefull estate of unbeleevers in this world. Or with that Aegyptian plague of darknesse which was palpable? There is no comparison;
Therefore a spiritual darkness, containing the fearful estate of unbelievers in this world. Or with that Egyptian plague of darkness which was palpable? There is no comparison;
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1 Tim 5. 6. Dead while she lives. 1 Ioh. 3. 14. Passed from death. Well may sinne be called death. 1. It deserving death. 2. Causing death, Rom. 5. 12. 3. Being odious to a living soule,
1 Tim 5. 6. Dead while she lives. 1 John 3. 14. Passed from death. Well may sin be called death. 1. It deserving death. 2. Causing death, Rom. 5. 12. 3. Being odious to a living soul,
but the one is ever a privation of the other? Doth experience daily declare unto us, that there is not the least society betwixt living and dead bodies,
but the one is ever a privation of the other? Does experience daily declare unto us, that there is not the least society betwixt living and dead bodies,
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And is it possible (think for God and sin (twixt whom there is the greatest repugnancy) to accord? Can any so much as dreame of (yet dreames are but dreames) having fellowship with those fruitlesse workes of darknesse, which are dead works, yea, death it selfe;
And is it possible (think for God and since (betwixt whom there is the greatest repugnancy) to accord? Can any so much as dream of (yet dreams Are but dreams) having fellowship with those fruitless works of darkness, which Are dead works, yea, death it self;
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Sinne doth inkindle the wrathfull indignation of the irefull sinne-revenging God, making him so sore displeased, that he threw downe Angels from his heavenly habitations into that infernall lake of endlesse woe;
Sin does inkindle the wrathful Indignation of the ireful sinne-revenging God, making him so soar displeased, that he threw down Angels from his heavenly habitations into that infernal lake of endless woe;
brake up the fountaines of the great deepe, and opened the floud-gates of heaven, and destroyed all flesh wherein was the breath of life, those few excepted which were in the Arke.
brake up the fountains of the great deep, and opened the floodgates of heaven, and destroyed all Flesh wherein was the breath of life, those few excepted which were in the Ark.
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hence come noysome beasts, hence dolefull captivities, hence destroying pestilences, hence famine so tragicall, yea all other greater or lesser temporall tortures:
hence come noisome beasts, hence doleful Captivities, hence destroying pestilences, hence famine so tragical, yea all other greater or lesser temporal tortures:
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Hence blindnesse of mind, hardnesse of heart, pertinacious obstinacy, finall impenitency, yea all those endlesse, easelesse, hopelesse, helplesse torments of eternall damnation, where their worme never dyeth,
Hence blindness of mind, hardness of heart, pertinacious obstinacy, final impenitency, yea all those endless, easeless, hopeless, helpless torments of Eternal damnation, where their worm never Dies,
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and their fire is not quenched, of which those other are but vaunt-courers or fore-runners. And can we have fellowship with God, except we abandon iniquity thinke we?
and their fire is not quenched, of which those other Are but vaunt-courers or forerunners. And can we have fellowship with God, except we abandon iniquity think we?
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Sinne is that traiterous Iudas, corrupt Pilate, perfidious perjurers, bloud-thirsty Iewes, and torturing executioners; yea, as the thornes, whips, nailes, mockings, buffettings, spittings, and speare, wherewith the head, backe,
Sin is that traitorous Iudas, corrupt Pilate, perfidious perjurers, bloodthirsty Iewes, and torturing executioners; yea, as the thorns, whips, nails, mockings, buffetings, spittings, and spear, wherewith the head, back,
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Sinne transformes men into monsters, making them Scorpions, Ezek. 2. 6. Vipers, Math. 3. 7. Cokatrices and Spiders, Isa. 59. 5. Dogges, swine, and such like foule and filthy creatures.
Sin transforms men into monsters, making them Scorpions, Ezekiel 2. 6. Vipers, Math. 3. 7. Cockatrices and Spiders, Isaiah 59. 5. Dogs, Swine, and such like foul and filthy creatures.
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It is the pr•per object of the Lords, and ought to be the 〈 ◊ 〉 object of mans hatred, Psal. 5. 5. Thou hatest all workers (much more the workes) of iniquity, 45. 7. T••• hatest wic〈 … 〉, Rev. 2. 6. That hatest, — 〈 ◊ 〉 I also hate;
It is the pr•per Object of the lords, and ought to be the 〈 ◊ 〉 Object of men hatred, Psalm 5. 5. Thou Hatest all workers (much more the works) of iniquity, 45. 7. T••• Hatest wic〈 … 〉, Rev. 2. 6. That Hatest, — 〈 ◊ 〉 I also hate;
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and the truth is not in them, 1 Ioh. 1. 6. If we say, &c. Let us therefore who desire fellowship with the Father, •ave no fellowship with the fruitlesse workes of darknesse, Ephes. 5. 11. and cast we off the unprofitable workes of darknesse, Rom. 13. 12.
and the truth is not in them, 1 John 1. 6. If we say, etc. Let us Therefore who desire fellowship with the Father, •ave no fellowship with the fruitless works of darkness, Ephesians 5. 11. and cast we off the unprofitable works of darkness, Rom. 13. 12.
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CHAP. VII. The second meanes and duty, Sinners Societie to bee shunned. HAve we or desire we fellowship with the Father; then avoid society with Gods enemies.
CHAP. VII. The second means and duty, Sinners Society to be shunned. HAve we or desire we fellowship with the Father; then avoid society with God's enemies.
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The blessed man (consequently those of this association) walke not in the way, — sit not, — stand not, &c. Psal. 1. 1. The Citizen of Sion who is directly one of these consorts, may and must thinke vilely of the vile person,
The blessed man (consequently those of this association) walk not in the Way, — fit not, — stand not, etc. Psalm 1. 1. The Citizen of Sion who is directly one of these consorts, may and must think vilely of the vile person,
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and that with some dislike, declared towards equalls, honouring authority, vilely esteeming of the persons of superiours if the sonnes of Belial; for these have two persons: 1 their owne, 2 anothers, scil. the Lords as they are his deputies.
and that with Some dislike, declared towards equals, honouring Authority, vilely esteeming of the Persons of superiors if the Sons of Belial; for these have two Persons: 1 their own, 2 another's, scil. the lords as they Are his deputies.
Godly David hated such, who hated God (such are all wicked men, Exod. 20. 5. Rom. 1. 30. either openly or secretly) Psal. 139. 21. yea with perfect hatred, accounting them his enemies, being enemies to his God.
Godly David hated such, who hated God (such Are all wicked men, Exod 20. 5. Rom. 1. 30. either openly or secretly) Psalm 139. 21. yea with perfect hatred, accounting them his enemies, being enemies to his God.
And King Iehosaphat was sharply reprooved by the Prophet Iehu, and severely punished by the Lord for helping the ungodly, loving them which hated God, 2. Chron. 19. 2. scil. for ioyning in fellowship with wicked Ahab; so that he would be as he was, his people as Ahabs, and would be with him in the warre, 1. King. 18. 3. Is it needfull ( O you blissefull goodfellowes ) to disswade you from intimate society with wicked men? I perswade my selfe, you know full well their pestiferous pedigree;
And King Jehoshaphat was sharply reproved by the Prophet Iehu, and severely punished by the Lord for helping the ungodly, loving them which hated God, 2. Chronicles 19. 2. scil. for joining in fellowship with wicked Ahab; so that he would be as he was, his people as Ahabs, and would be with him in the war, 1. King. 18. 3. Is it needful (Oh you blissful Goodfellows) to dissuade you from intimate society with wicked men? I persuade my self, you know full well their pestiferous pedigree;
what, and whence it is, you being well acquainted in the Word of life, cannot be ignorant that they are, 1. Children of this world, Luk. 16. 8. and the friendship of this world is emnity with God, Iam. 4. 4. 2. Children of disobedience, Ephes. 2. 2. therefore distastfull. 3. Children of Belial, 1. Sam. 2. 12. therefore lo•thsome.
what, and whence it is, you being well acquainted in the Word of life, cannot be ignorant that they Are, 1. Children of this world, Luk. 16. 8. and the friendship of this world is Enmity with God, Iam. 4. 4. 2. Children of disobedience, Ephesians 2. 2. Therefore distasteful. 3. Children of Belial, 1. Sam. 2. 12. Therefore lo•thsome.
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4. Children of the divell ▪ Iohn 8. 44. therefore hatefull to God. 5. Children of wrath, therefore abhorred of the Lord. 6. Children of hell, Matth. 23. 13. therefore fitter for fellowship with damned Divels,
4. Children of the Devil ▪ John 8. 44. Therefore hateful to God. 5. Children of wrath, Therefore abhorred of the Lord. 6. Children of hell, Matthew 23. 13. Therefore fitter for fellowship with damned Devils,
Yet view them well in the spotlesse Christalline glasse of Gods Word, and there you shall see clearely deciphered in lively colours, the loathsomnesse of those base companions.
Yet view them well in the spotless Crystalline glass of God's Word, and there you shall see clearly deciphered in lively colours, the loathsomeness of those base Sodales.
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1. Would you see what beasts they be? Scripture calls them Lyons, and they are savage: Beares, and they are cruell: Dragons, and they are hideous: Dogs, and they are bloody: Wolves, and they are truculent.
1. Would you see what beasts they be? Scripture calls them Lyons, and they Are savage: Bears, and they Are cruel: Dragons, and they Are hideous: Dogs, and they Are bloody: Wolves, and they Are truculent.
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2. Desire you a sight of their venemous serpentine nature? have you ever heard of the sevenfeeted tormenting tayle-killing Scorpion? such are they, Rev. 9. 3. 5. 10. or the damme destroying Ʋipers? such are they, Mat. 3. 7. Have you ever heard of the dreadfull Basiliske, killing man and beast with its breath and sight? these are no lesse, Isai 11. 8. 59. 5. Or of the poysonfull venemous Aspe? these are such.
2. Desire you a sighed of their venomous serpentine nature? have you ever herd of the sevenfeeted tormenting tayle-killing Scorpion? such Are they, Rev. 9. 3. 5. 10. or the dam destroying Ʋipers? such Are they, Mathew 3. 7. Have you ever herd of the dreadful Basilisk, killing man and beast with its breath and sighed? these Are no less, Isaiah 11. 8. 59. 5. Or of the poisonful venomous Asp? these Are such.
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3. Consider that the Word of truth stiles them. 1. Thorns, and 2. Briars, Isa. 10. 17. 27. 4. 55. 13. Ezek. 2. 6. Micah. 7. 4. 3. Thistles, Matth. 7. 6. 4. Brambles, Iudg. 9. 14. 5. Stubble, Iob 21. 18. 6. Evill trees, Matth. 12. 33. 4. No marvaile though such holy men as Bucer, called them the excrements of the world, Scripture terming them.
3. Consider that the Word of truth stile them. 1. Thorns, and 2. Briers, Isaiah 10. 17. 27. 4. 55. 13. Ezekiel 2. 6. micah. 7. 4. 3. Thistles, Matthew 7. 6. 4. Brambles, Judges 9. 14. 5. Stubble, Job 21. 18. 6. Evil trees, Matthew 12. 33. 4. No marvel though such holy men as Bucer, called them the excrements of the world, Scripture terming them.
2. Vnprofitable Chaffe, blowne away with the winde, Psal. 1. 4. and to be burnt with unquenchable fire, Matth. 3. 12. For as Chaffe is light, so are 1 These in weight, Dan. 5. 27. found too light: 2 In worth;
2. Unprofitable Chaff, blown away with the wind, Psalm 1. 4. and to be burned with unquenchable fire, Matthew 3. 12. For as Chaff is Light, so Are 1 These in weight, Dan. 5. 27. found too Light: 2 In worth;
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6. Should I say they are as the loathsome excrementitious scumme, I have my warrant in sacred writ, Ezek. 24. 6. Imagine wee a man compos'd of the naughtinesse of all hurtfull creatures;
6. Should I say they Are as the loathsome excrementitious scum, I have my warrant in sacred writ, Ezekiel 24. 6. Imagine we a man composed of the naughtiness of all hurtful creatures;
go to an hedge of thornes, briars and brambles, and a bed of thistles, and thence extract the hurtfull properties of these evill plants, and adde them to this monster;
go to an hedge of thorns, briers and brambles, and a Bed of thistles, and thence extract the hurtful properties of these evil plants, and add them to this monster;
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heape on the stinking, loathsome, and vnprofitable conditions of the most loathsome scumme, canker-eaten drosse, suffocating smoake, sterilous dust, and contaminating dirt.
heap on the stinking, loathsome, and unprofitable conditions of the most loathsome scum, canker-eaten dross, suffocating smoke, sterilous dust, and contaminating dirt.
If thou wilt marry, marry thy like, saith the Poet, and that friendship is the pleasantest which likenesse of conditions hath linked together, saith the hear•en Oratour;
If thou wilt marry, marry thy like, Says the Poet, and that friendship is the Pleasantest which likeness of conditions hath linked together, Says the hear•en Orator;
and Saint Iohn tells us expressely, there must be a congruence in this consociety, 1 Iohn 1. 7. If we walke in the light as he is in the light, we have fellowship one with an•ther.
and Saint John tells us expressly, there must be a congruence in this consociety, 1 John 1. 7. If we walk in the Light as he is in the Light, we have fellowship one with an•ther.
2. In a godly remuneration, rendering love for hatred, benedictions for execrations, good turnes for bad, prayers for persecutions, Matth. 5. 44, 45. That we may be Children of our father,
2. In a godly remuneration, rendering love for hatred, benedictions for execrations, good turns for bad, Prayers for persecutions, Matthew 5. 44, 45. That we may be Children of our father,
as your heavenly father is mercifull, Col. 3. 12. put you on as the &c. 4. In perfection, Matth. 5. 48. Be you therefore perfect as your father in heaven is perfect;
as your heavenly father is merciful, Col. 3. 12. put you on as the etc. 4. In perfection, Matthew 5. 48. Be you Therefore perfect as your father in heaven is perfect;
and power of soule and body, to every duty concerning them in some measure; So that there is an upright judgement in the minde, an honest heart, a sincere, and good conscience.
and power of soul and body, to every duty Concerning them in Some measure; So that there is an upright judgement in the mind, an honest heart, a sincere, and good conscience.
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viz. in the darke, and damned waies of swearing, lying, cursing, &c. and so demonstrate to the whole world, that themselves have fellowship with the divell.
viz. in the dark, and damned ways of swearing, lying, cursing, etc. and so demonstrate to the Whole world, that themselves have fellowship with the Devil.
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Let cavelling carpers deeme these sayings hard and harsh Paradoxes, peremptorily concluding it to bee altogether impossible for any man to be holy, mercifull, perfect, &c. as the father in heaven is.
Let cavilling carpers deem these sayings hard and harsh Paradoxes, peremptorily concluding it to be altogether impossible for any man to be holy, merciful, perfect, etc. as the father in heaven is.
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Yet let all such, who already have, or desire to enjoy fellowship with the Father, conforme themselves unto him in the Scripture sense, which speakes not of equality,
Yet let all such, who already have, or desire to enjoy fellowship with the Father, conform themselves unto him in the Scripture sense, which speaks not of equality,
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This sanctity, perfection, and such like excellencies of all the glorified Saints that are, or shall be, being no more in comparison of this unparalel'd holinesse,
This sanctity, perfection, and such like excellencies of all the glorified Saints that Are, or shall be, being no more in comparison of this unparalleled holiness,
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and perfection of God, then the dimme, and duskish light of a pinking candle, compared with the splendent lustre of the radiant sun, enlightned moone, and glistering starres.
and perfection of God, then the dim, and duskish Light of a pinking candle, compared with the splendent lustre of the radiant sun, enlightened moon, and glistering Stars.
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3. May I not confidently affirme such to have cast off the feare of the Lord, restraining prayers before God, Iob 15. 8. 4. May I not pronounce peremptorily, prayerlesse persons to be destitute of the spirit of adoption:
3. May I not confidently affirm such to have cast off the Fear of the Lord, restraining Prayers before God, Job 15. 8. 4. May I not pronounce peremptorily, prayerless Persons to be destitute of the Spirit of adoption:
Saint Paul testifying that the Saints have received the spirit of adoption, whereby they cry Abba father, Rom. 8. 15. And can a prayerlesse person (he wanting gods grace, his feare, the true God and his blessed Spirit) have fellowship with the Father?
Saint Paul testifying that the Saints have received the Spirit of adoption, whereby they cry Abba father, Rom. 8. 15. And can a prayerless person (he wanting God's grace, his Fear, the true God and his blessed Spirit) have fellowship with the Father?
Moreover, doe many people pray to no purpose, asking and not receiving, because they aske amisse, Iam. 4. 3. their prayers being pinnioned that they cannot mount aloft into the eares of the Lord of Sabbaths. 1. By grosse pollutions, Isa. 1. 15. I will not heare because your hands are full of bloud.
Moreover, do many people pray to no purpose, asking and not receiving, Because they ask amiss, Iam. 4. 3. their Prayers being pinioned that they cannot mount aloft into the ears of the Lord of Sabbaths. 1. By gross pollutions, Isaiah 1. 15. I will not hear Because your hands Are full of blood.
4. By regarding iniquity in their hearts, Psal. 66. 18. 5. By 〈 ◊ 〉, Prov. 23. 13. He that stops his eares at the crie of the poore, shall crie himselfe and not be heard. 6. By crueltie, Micah 3. 4. Then shall crie, &c. 7. By painted hypocrisie, Math. 6. 5. 8. By faithlesse infidelity, Iam. 1. 6. 7. 9. By pharisaicall selfe-conceitednesse, Luke 18. 11. 14. 10. By blind ignorance, Mat. 20. 22. You aske you, &c. 11. By malicious envy, Math. 6. 15. If you forgive not.
4. By regarding iniquity in their hearts, Psalm 66. 18. 5. By 〈 ◊ 〉, Curae 23. 13. He that stops his ears At the cry of the poor, shall cry himself and not be herd. 6. By cruelty, micah 3. 4. Then shall cry, etc. 7. By painted hypocrisy, Math. 6. 5. 8. By faithless infidelity, Iam. 1. 6. 7. 9. By pharisaical Self-conceitedness, Lycia 18. 11. 14. 10. By blind ignorance, Mathew 20. 22. You ask you, etc. 11. By malicious envy, Math. 6. 15. If you forgive not.
and say, father, I have sinned, &c. 2. With a sincere purity of heart, Heb. 10. 22. Let us draw neare, &c. I know it is impossible for man to be pure, save only, 1. In regard of former times of unregeneration. 2. In regard of their desires and endeavours. 3. In regard of other men, scil. sonnes of Belial.
and say, father, I have sinned, etc. 2. With a sincere purity of heart, Hebrew 10. 22. Let us draw near, etc. I know it is impossible for man to be pure, save only, 1. In regard of former times of unregeneration. 2. In regard of their Desires and endeavours. 3. In regard of other men, scil. Sons of Belial.
thus did the father of the faithfull pray, stiling himselfe dust and ashes, Gen. 18 27. That prevailing Canaanitish woman petitioner, Math. 15. 27. Truth Lord, yet the dogges;
thus did the father of the faithful prey, styling himself dust and Ashes, Gen. 18 27. That prevailing Canaanitish woman petitioner, Math. 15. 27. Truth Lord, yet the Dogs;
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&c. Luc. 18. 11, 12. God be mercifull to me a sinner, Thus are we all commanded, Psal. 95. 6. Let us bowe, &c. 4. With knowledge and understanding, 1 Cor. 14. 14, 15. I will pray with understanding.
etc. Luke 18. 11, 12. God be merciful to me a sinner, Thus Are we all commanded, Psalm 95. 6. Let us bow, etc. 4. With knowledge and understanding, 1 Cor. 14. 14, 15. I will pray with understanding.
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9. With an unwearied constancy, Crying day and night, Luc. 10. 7. Holding him fast till he blesse us, Gen. 32. 28. And never giving over untill we prevaile, Math. 15. 22, 23. & 28.
9. With an unwearied constancy, Crying day and night, Luke 10. 7. Holding him fast till he bless us, Gen. 32. 28. And never giving over until we prevail, Math. 15. 22, 23. & 28.
10. In the name and mediation of Christ Iesus, the sole Saviour of mankind, and the alone Mediator between God and man, 1 Tim. 2. 5. Hitherto you have asked nothing in my name, &c. Iohn 16. 23.
10. In the name and mediation of christ Iesus, the sole Saviour of mankind, and the alone Mediator between God and man, 1 Tim. 2. 5. Hitherto you have asked nothing in my name, etc. John 16. 23.
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Prayer thus qualified is good and acceptable in the sight of God, 1 Tim. 2. 3. Is an extraordinary (yea beyond imagination) prevailer with the Lord in the courts of heaven:
Prayer thus qualified is good and acceptable in the sighed of God, 1 Tim. 2. 3. Is an extraordinary (yea beyond imagination) prevailer with the Lord in the Courts of heaven:
2. This is the Word of faith, Rom. 10. 8. 1. Requiring faith to believe it. 2. Teaching what faith is. 3. Begetting and strengthening the same. Rom. 10. 17. 3. This is the Word of life. Iohn 6. 68. Thou hast the Word of eternall life.
2. This is the Word of faith, Rom. 10. 8. 1. Requiring faith to believe it. 2. Teaching what faith is. 3. Begetting and strengthening the same. Rom. 10. 17. 3. This is the Word of life. John 6. 68. Thou hast the Word of Eternal life.
1. Begetting a Spirituall life, 1 Pet. 1. 23. 2. Nourishing and strengthening our Spirituall life, 1 Pet. 2. 2. And 3. Offering eternall life, Iohn 5. 35. 4. This is the Word of salvation, Acts 13. 26. In regard of its fruits and effects, declaring to us the way of salvation.
1. Begetting a Spiritual life, 1 Pet. 1. 23. 2. Nourishing and strengthening our Spiritual life, 1 Pet. 2. 2. And 3. Offering Eternal life, John 5. 35. 4. This is the Word of salvation, Acts 13. 26. In regard of its fruits and effects, declaring to us the Way of salvation.
5. This is the Word of reconciliation, 2 Cor. 5. 19. 1. Shewing how men are reconciled to God. 2. Instrumentally working the same reconciliation betwixt God offended, and man offending.
5. This is the Word of reconciliation, 2 Cor. 5. 19. 1. Showing how men Are reconciled to God. 2. Instrumentally working the same reconciliation betwixt God offended, and man offending.
And therefore a speciall meanes to obtaine fellowship with the Father. Let not the examples of the world, whose desires after the enjoying of transitory delights,
And Therefore a special means to obtain fellowship with the Father. Let not the Examples of the world, whose Desires After the enjoying of transitory delights,
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neither let the strange and preposterous practice of diverse greater persons (whose use was ordinary to have Thursday meetings for bowling; but not Friday for hearing;
neither let the strange and preposterous practice of diverse greater Persons (whose use was ordinary to have Thursday meetings for bowling; but not Friday for hearing;
thus sleighting, if not contemning the Divine Ordinance of God) alienate or estrange your longing desires from this saving and reconciling Word of God.
thus Slighting, if not contemning the Divine Ordinance of God) alienate or estrange your longing Desires from this Saving and reconciling Word of God.
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For 1. should the Lord himselfe speake from heaven, you durst not heare, Exod. 20. 19. Could not they? And can you? 2. For the Lord doth speake by us his Ministers,
For 1. should the Lord himself speak from heaven, you durst not hear, Exod 20. 19. Could not they? And can you? 2. For the Lord does speak by us his Ministers,
and we see it is the good pleasure of God to save them that believe by the foolishnesse of preaching, 1 Cor. 10. 21. Foolishnesse, not in regard of it selfe,
and we see it is the good pleasure of God to save them that believe by the foolishness of preaching, 1 Cor. 10. 21. Foolishness, not in regard of it self,
as from of another made of the purest gold, and framed after the most curious forme the exactest skill of the cunningest artificer could invent? And shall the Lords Word, better then thousands of gold or silver;
as from of Another made of the Purest gold, and framed After the most curious Form the Exactest skill of the cunningest Artificer could invent? And shall the lords Word, better then thousands of gold or silver;
It was, we know, the portion of Eliah, Ieremie, Paul, Iohn Baptist, and our Saviour Christ, (that man without sin, the best Preacher that ever spake upon earth) to be accounted pestilent fellowes, troublers of states, ring ▪ leaders of Sectaries, deceivers of the people, and therefore not to be heard.
It was, we know, the portion of Elijah, Ieremie, Paul, John Baptist, and our Saviour christ, (that man without since, the best Preacher that ever spoke upon earth) to be accounted pestilent Fellows, troublers of states, ring ▪ leaders of Sectaries, deceivers of the people, and Therefore not to be herd.
No marvell therefore though the envious man still strives to ecclipse the brightest lights, and to darken their bright shining rayes of sincere Doctrine,
No marvel Therefore though the envious man still strives to eclipse the Brightest lights, and to darken their bright shining rays of sincere Doctrine,
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and soundnesse of life, by some hellish exhalations of slanderous imputations, drawne out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat of malice, pride, and passion;
and soundness of life, by Some hellish exhalations of slanderous imputations, drawn out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat of malice, pride, and passion;
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and to deface their blamelesse innocency, and the most upright, and conscionable cariages in their callings with the staining ti•cture of contentious faction, hellish maliciousnesse, base covetousnesse, opinionative pride,
and to deface their blameless innocency, and the most upright, and conscionable carriages in their callings with the staining ti•cture of contentious faction, hellish maliciousness, base covetousness, opinionative pride,
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or some such like vile diffamations obnubilating, and obscuring these shining candles, to this end and purpose, that others might fall and never rise againe.
or Some such like vile diffamations obnubilating, and obscuring these shining Candles, to this end and purpose, that Others might fallen and never rise again.
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An authenticall Proclamation loseth nothing of its authority by the promulgation of a deboist Officer. Eliahs food was acceptable to him although uncleane ravens were his servitours:
an authentical Proclamation loses nothing of its Authority by the Promulgation of a deboist Officer. Elijah's food was acceptable to him although unclean Ravens were his servitors:
and against the pleasure of Christ, that he should preach againe in his manhood. 3. Since it's no wayes warrantable to expect preaching by Angels, there being no such precept or practice. 4. Since it's not only impossible,
and against the pleasure of christ, that he should preach again in his manhood. 3. Since it's no ways warrantable to expect preaching by Angels, there being no such precept or practice. 4. Since it's not only impossible,
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but unprofitable (for those who will not, &c. Neither will they believe though one come from the dead, Luc. 16. 31.) to have a teacher come from the dead. 5. Since (though it were to be wished that none but good men did preach the Word) we must regard, not so much who speakes,
but unprofitable (for those who will not, etc. Neither will they believe though one come from the dead, Luke 16. 31.) to have a teacher come from the dead. 5. Since (though it were to be wished that none but good men did preach the Word) we must regard, not so much who speaks,
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4. Nor obstinately, like the pertinacious stiffe-necked Iewes who resolutely answered, they would not hearken, Ierem. 44. 10. But with a serious Christian preparation, diligent attention, post-consideration,
4. Nor obstinately, like the pertinacious Stiffnecked Iewes who resolutely answered, they would not harken, Jeremiah 44. 10. But with a serious Christian preparation, diligent attention, post-consideration,
HAve the Saints such a fellowship? Seeke we the Lord, that we also may have fellowship with the Father. For, the Lord will not forsake them that seeke him, Psal. 9. 10. This is neither the last,
HAve the Saints such a fellowship? Seek we the Lord, that we also may have fellowship with the Father. For, the Lord will not forsake them that seek him, Psalm 9. 10. This is neither the last,
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For what is it to seeke the Lord, save to seeke the love and favour, fellowshippe and fruition of the Lord? And how shall we get communion with the Lord, better,
For what is it to seek the Lord, save to seek the love and favour, fellowship and fruition of the Lord? And how shall we get communion with the Lord, better,
then by seeking the Lord? viz. Seeking to know him, seeking to obey him, that we may enjoy him? Sociall combinations are not compacted til after former, fervent, and frequent seeking.
then by seeking the Lord? viz. Seeking to know him, seeking to obey him, that we may enjoy him? Social combinations Are not compacted till After former, fervent, and frequent seeking.
arts, and sciences, health, liberty, wisedome wealth, yea, grace, and glory, therefore fellowship with the Father, if wanting, must be sought that they may be had.
arts, and sciences, health, liberty, Wisdom wealth, yea, grace, and glory, Therefore fellowship with the Father, if wanting, must be sought that they may be had.
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Thus saith the Lord of Hosts unto the house of Israel, seek you me, Isa. 55. 6. Acts 5. 4. 2. The Lords pronenesse and easinesse to be found, 2 Chron. 15. 4. 15. But when — and sought him, he was found of them.
Thus Says the Lord of Hosts unto the house of Israel, seek you me, Isaiah 55. 6. Acts 5. 4. 2. The lords proneness and easiness to be found, 2 Chronicles 15. 4. 15. But when — and sought him, he was found of them.
Deu. 4. 29. Ier. 29. 12, 13, 14. You shall find me, &c. 5. The profitable advantages redounding to all those who rightly seeke the Lord are very large and many. As for example.
Deu. 4. 29. Jeremiah 29. 12, 13, 14. You shall find me, etc. 5. The profitable advantages redounding to all those who rightly seek the Lord Are very large and many. As for Exampl.
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5. The Lord is good to the soule which seeketh him, Lam. 3. 23 6. They shall live that seek God, Amos. 5 6. Instigate and stirre up your selves to seeke the Lord with these, or such like meditations as these foure following.
5. The Lord is good to the soul which seeks him, Lam. 3. 23 6. They shall live that seek God, Amos. 5 6. Instigate and stir up your selves to seek the Lord with these, or such like meditations as these foure following.
1. Shall the Centurions servant go, and come, do this and that, at his Masters bidding? Ought all servants to obey the injunctions of their Maisters in all things, scil. which are lawfull,
1. Shall the Centurions servant go, and come, do this and that, At his Masters bidding? Ought all Servants to obey the injunctions of their Masters in all things, scil. which Are lawful,
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and not gainsaid by higher authority, and shall we refuse to obey the Divine and heavenly precept of the Lord, whose will the creatures readily fulfill,
and not gainsaid by higher Authority, and shall we refuse to obey the Divine and heavenly precept of the Lord, whose will the creatures readily fulfil,
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fire ceasing to burne, lions laying aside their ravening disposition, waters becomming unpaflable, an asse speaking, ravens officiously serving a Prophet,
fire ceasing to burn, Lions laying aside their ravening disposition, waters becoming unpaflable, an Ass speaking, Ravens officiously serving a Prophet,
4. Are the Lords gracious promises so ample and rich? His rewards graunted to such as seeke him unspeakable for number and valuation? And shall we refuse them? No, no,
4. are the lords gracious promises so ample and rich? His rewards granted to such as seek him unspeakable for number and valuation? And shall we refuse them? No, no,
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since the Lord hath commanded us by his authority (then which none more Soveraigne) to do a thing neither impossible, nor difficult, the neglect whereof being perillous;
since the Lord hath commanded us by his Authority (then which none more Sovereign) to do a thing neither impossible, nor difficult, the neglect whereof being perilous;
we resolve hereafter through the assistance of his grace (although worldly men with desires insatiable as hell, seeke for either newfangled toyes, as the fantastique fashion-monger;
we resolve hereafter through the assistance of his grace (although worldly men with Desires insatiable as hell, seek for either newfangled toys, as the fantastic fashion-monger;
earthly pelfe, as the dunghill Mammonist, or such like idle, and unprofitable, if not hurtfull things.) to seeke the saving knowledge of God, of absolute necessity, of excellent dignity,
earthly pelf, as the dunghill Mammonist, or such like idle, and unprofitable, if not hurtful things.) to seek the Saving knowledge of God, of absolute necessity, of excellent dignity,
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serving the Lord, &c. That all these are markes and duties of such who have fellowship with the Father ▪ and meanes for such to use, who desire to get or keepe communion with the Father;
serving the Lord, etc. That all these Are marks and duties of such who have fellowship with the Father ▪ and means for such to use, who desire to get or keep communion with the Father;
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3. and declared this conjunction by these practises of piety, ver. 4. & 6. and therefore I may safely and warrantably adde to those former meanes, markes, and duties, these following.
3. and declared this conjunction by these practises of piety, ver. 4. & 6. and Therefore I may safely and warrantably add to those former means, marks, and duties, these following.
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Saint Luke calling a certaine hill in Athens, Mars hill, Acts 17. 19. 2. Or the first day of the weeke, as Saint Paul doth, 1. Cor. 16. 1. 3. Or the Lords day; because the Lord then rose,
Saint Lycia calling a certain hill in Athens, Mars hill, Acts 17. 19. 2. Or the First day of the Week, as Saint Paul does, 1. Cor. 16. 1. 3. Or the lords day; Because the Lord then rose,
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] 4. Or the Sabbath, which name is used and is not Iewish. 1. The name being morall, not ceremoniall. 2. It lively expressing the nature of the day. 3. The rest being perpetuall;
] 4. Or the Sabbath, which name is used and is not Jewish. 1. The name being moral, not ceremonial. 2. It lively expressing the nature of the day. 3. The rest being perpetual;
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because they are never permitted, but servile workes of NONLATINALPHABET signifying to serve, by which every one by reason of his vocation doth pursue his living, saith Wallaeus. But least I should wander in so wide and spacious a field, I will therefore shew you what others, which I have read, say,
Because they Are never permitted, but servile works of signifying to serve, by which every one by reason of his vocation does pursue his living, Says Wallaeus. But least I should wander in so wide and spacious a field, I will Therefore show you what Others, which I have read, say,
Omnis Christi amator Dominicum celebret Diem, Diem resurrectioni consecratum Dominicae, Reginam & Principem Dierum omnium, in quà, — & vita &c. Epist. 3. ad Magnefianos.
Omnis Christ Lover Dominicum celebret Diem, Diem Resurrectioni consecratum Dominicae, Regina & Principem Days omnium, in quà, — & vita etc. Epistle 3. ad Magnefianos.
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Die vero qui Dominicus vocatur, quem Hebraei primum vocant, Graeci autem Soli distribuunt, & qui ante septimum est, sancivit, a judicijs, alijs { que } causis universos habere vacationem,
Die vero qui Dominicus vocatur, Whom Hebrews primum Vocant, Greeks autem Soli distribuunt, & qui ante septimum est, sancivit, a judicijs, Alijs { que } Causis universos habere vacationem,
& in eo tantum orationibus occupari. Honorabat (sc. Constantinus) autem Dominicum Diem, quia in eo Christus resurrexit à mortuis. Sozomen. Histor. Eccl. Tripart.
& in eo Tantum orationibus occupari. Honorabat (sc. Constantinus) autem Dominicum Diem, quia in eo Christus resurrexit à mortuis. Sozomen. History Ecclesiastes Tripart.
ipse est primus dies seculi, in ipso formatasūt elementa mūdi; in ipso creati sunt Angeli; in ipso quo { que } resurrexit à mortuis Christus; &c. Serm. 251. d• tempore.
ipse est primus dies Seculi, in ipso formatasunt Elementa mūdi; in ipso creati sunt Angeli; in ipso quo { que } resurrexit à mortuis Christus; etc. Sermon 251. d• tempore.
Tunc ipsi foris aut causas dicere, aut diversis student calumnijs impugnare, aut videlicet in alea, vel in jocis inutilibus insidiari — quatenus unus punctus di•i ad dei officium,
Tunc ipsi Foris Or causas dicere, Or diversis student calumnijs impugnare, Or videlicet in Alea, vel in jocis inutilibus insidiari — quatenus Unus punctus di•i ad dei officium,
Con. 1. part. 1. in Psal. 32. Melius enim arare, quam saltare in Sabbato — illi ab opere bono vacant, opere nugatorio non vacant. in titul: Psal. 91. Non hoc autem solum ratione aptum est tempus ad benignitatem, prompto & alacri animo exercendam;
Con. 1. part. 1. in Psalm 32. Better enim arare, quam saltare in Sabbath — illi ab Opere Bono vacant, Opere nugatorio non vacant. in Title: Psalm 91. Non hoc autem solum ratione aptum est Tempus ad benignitatem, prompto & alacri animo exercendam;
Primo die qui — dominicus appellatur celebres Magistri ac doctores, Sancti patres nostri nobis canendum, & Psallendum centesimum decimum octanum Psalmum tradiderunt. T. 1. Pag. 1055.
Primo die qui — dominicus Appellatur celebres Magistri ac Doctors, Sancti patres Our nobis canendum, & Psallendum Centesimum Decimum octanum Psalm tradiderunt. T. 1. Page 1055.
Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles, saith, Let every one that loveth Christ keep the Lords Day, — which is the Queene of dayes, in which death is overcome,
Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles, Says, Let every one that loves christ keep the lords Day, — which is the Queen of days, in which death is overcome,
and life is sprung up in Christ. Renowned Constantine ordained as followeth. That day which is called the Lords Day, which the Hebrewes call the first day;
and life is sprung up in christ. Renowned Constantine ordained as follows. That day which is called the lords Day, which the Hebrews call the First day;
because in the same our Redeemer rose from the dead, and therefore is called the Dominicall or Lords Day, that in it we may onely attend on the Divine Service;
Because in the same our Redeemer rose from the dead, and Therefore is called the dominical or lords Day, that in it we may only attend on the Divine Service;
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at a Counsell in Ments, decreed that Sundaies should be kept holy with all reverence; and that all men should abstaine those daies from all servile worke, and worldy businesse;
At a Counsel in Ments, decreed that Sundaies should be kept holy with all Reverence; and that all men should abstain those days from all servile work, and worldy business;
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say, They that will keepe the Sabbath, must bee carefull of foure things: 1. To cease from all worldly labours. 2. Not to sin. 3. Not to bee idle. 4. To doe things for the good, and benefit of the soule.
say, They that will keep the Sabbath, must be careful of foure things: 1. To cease from all worldly labours. 2. Not to since. 3. Not to be idle. 4. To do things for the good, and benefit of the soul.
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and neglected by a disorderly sort of people, in exercising, and frequenting Bearbaiting, Bulbayting, E•terludes, Common playes, &c. Ʋpon the Lords day.
and neglected by a disorderly sort of people, in exercising, and frequenting Bear baiting, Bulbayting, E•terludes, Common plays, etc. Ʋpon the lords day.
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Our Homily concerning the first part of the place, and time of prayer, saith, God hath given expresse charge to all men, that upon the Sabbath, which is our Sunday, they should cease from all weekely and work day labour, — even so Gods obedient people should use the Sunday holily,
Our Homily Concerning the First part of the place, and time of prayer, Says, God hath given express charge to all men, that upon the Sabbath, which is our Sunday, they should cease from all weekly and work day labour, — even so God's obedient people should use the Sunday holily,
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and pricking, pointing and painting, themselves to be gorgeous, and gay: they rest in excesse, and superfluity, in gluttony, and drunkennesse, like rats, and swine:
and pricking, pointing and painting, themselves to be gorgeous, and gay: they rest in excess, and superfluity, in gluttony, and Drunkenness, like rats, and Swine:
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Come with an heart sifted, and cleansed from worldly and carnall affection, and desires; shake off all vaine thoughts which may hinder thee from Gods true service;
Come with an heart sifted, and cleansed from worldly and carnal affection, and Desires; shake off all vain thoughts which may hinder thee from God's true service;
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and grounds, sending my servants, and cattell to townes with corne, which I have sold before — are these workes for the Sabbath? Can I answer this to my God, that gives me sixe daies for my selfe,
and grounds, sending my Servants, and cattle to Towns with corn, which I have sold before — Are these works for the Sabbath? Can I answer this to my God, that gives me sixe days for my self,
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and takes but one to himselfe? Of which I rob him also, &c. Bishop Bayly, in the Practice of Piety, saith, we are to cease from all civill workes, generally from the least to the greatest; & instanceth in these seaven.
and Takes but one to himself? Of which I rob him also, etc. Bishop Baily, in the Practice of Piety, Says, we Are to cease from all civil works, generally from the least to the greatest; & Instanceth in these seaven.
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1. Works of our calling. 2. Carrying of burdens. 3. Keeping of Faires and Markets. 4. Studying any Bookes but Scripture and Divinity. 5. All recreations and sports which at other times are lawfull. 6. Grosse feeding,
1. Works of our calling. 2. Carrying of burdens. 3. Keeping of Fairs and Markets. 4. Studying any Books but Scripture and Divinity. 5. All recreations and sports which At other times Are lawful. 6. Gross feeding,
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I having such a cloud of witnesses Neotericke and of hoare-headed antiquity which defend the same in substance (some in one thing, some in another) which I purpose to propound to your considerations.
I having such a cloud of Witnesses Neotericke and of hoarheaded antiquity which defend the same in substance (Some in one thing, Some in Another) which I purpose to propound to your considerations.
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I hope therefore that none will taxe me of Sabbatarian paradoxes, Apocalipticall frensies, or Herterodoxe opinions, I being guided by the light of truth,
I hope Therefore that none will Tax me of Sabbatarian paradoxes, Apocalyptical frenzies, or Herterodoxe opinions, I being guided by the Light of truth,
In a word therefore consider (for I purpose to propound onely foure things to your considerations, not peremptorily concluding hegatively, or affirmatively.)
In a word Therefore Consider (for I purpose to propound only foure things to your considerations, not peremptorily concluding hegatively, or affirmatively.)
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Whether it can be lawfull for us to do any bodily workes upon the Lords Day, such onely except, which present necessity compels unto for preservation of life; thus Elijah by flight;
Whither it can be lawful for us to do any bodily works upon the lords Day, such only except, which present necessity compels unto for preservation of life; thus Elijah by flight;
Preservation of goods, by taking out of, or defending from dangers, Luc. 13. 15. And giving necessary provision to them, Luc. 14. 5. Yea to the fatling beast to feed him. 1. Because else he could not live so chearefully. 2. The labour is the same in giving much or little. 3. All creatures may then have the ordinary provision of the weeke at the least. 4. Else to the hurt of the creature, so losse of goods.
Preservation of goods, by taking out of, or defending from dangers, Luke 13. 15. And giving necessary provision to them, Luke 14. 5. Yea to the fatling beast to feed him. 1. Because Else he could not live so cheerfully. 2. The labour is the same in giving much or little. 3. All creatures may then have the ordinary provision of the Week At the least. 4. Else to the hurt of the creature, so loss of goods.
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and therefore from the very commandement of God Divine. Those therefore I meane which may be forborne without breach of charity sinning against nature, or hurt of the creatures.
and Therefore from the very Commandment of God Divine. Those Therefore I mean which may be forborn without breach of charity sinning against nature, or hurt of the creatures.
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after the same manner, with more motives, and a speciall Memento. 3. Given in Paradise, observed from the beginning before any Ceremoniall Law was given.
After the same manner, with more motives, and a special Memento. 3. Given in Paradise, observed from the beginning before any Ceremonial Law was given.
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and truly when Moses did shew before that they were forbidden to gather Manna upon the seventh day, he seemes to conclude that it was taken from received knowledge and use, saith Mr. Calvin. 2. Did our Saviour Christ Iesus confirme the morality of it, comming to fulfill, not to breake one jot or title of the Morall Law. 3. And do the same reasons which bound the Iewes, oblige me to the performance of such duties,
and truly when Moses did show before that they were forbidden to gather Manna upon the seventh day, he seems to conclude that it was taken from received knowledge and use, Says Mr. calvin. 2. Did our Saviour christ Iesus confirm the morality of it, coming to fulfil, not to break one jot or title of the Moral Law. 3. And do the same Reasons which bound the Iewes, oblige me to the performance of such duties,
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insomuch that those holy followers of Christ, Luc. 23. 5, 6. (and their puritannicall precisenesse is commended) abstained from so good a worke as to embalme the body of our Saviour, their spices and oyntments being already prepared;
insomuch that those holy followers of christ, Luke 23. 5, 6. (and their puritannicall preciseness is commended) abstained from so good a work as to embalm the body of our Saviour, their spices and ointments being already prepared;
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and shall I gad to faires and markets, shall I walke about my closes or grounds (except it be to meditate or to praise God for his bounty towards me;) shall I send my servants and cattell with corne, &c. Are these workes for the Lords Day? Is the day none of mine, and shall I spend it about mine owne affaires and profits? Dread I to rob men, and shall I presume to rob God,
and shall I gad to fairs and Markets, shall I walk about my closes or grounds (except it be to meditate or to praise God for his bounty towards me;) shall I send my Servants and cattle with corn, etc. are these works for the lords Day? Is the day none of mine, and shall I spend it about mine own affairs and profits? Dread I to rob men, and shall I presume to rob God,
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and by Gods helpe wilbe so mercifull to my selfe, servant, and beast, that we will not do any servile worke on Gods Day, wherein we serve our selves, and not God.
and by God's help will so merciful to my self, servant, and beast, that we will not do any servile work on God's Day, wherein we serve our selves, and not God.
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Whether sports and recreations, yea, such as at other times may be lawfull, are not demonstrated to be unlawfull upon the Lords Day. By many of those I have named before, amongst whom S. Augustine is one, who in another place as I have read (not in him,
Whither sports and recreations, yea, such as At other times may be lawful, Are not demonstrated to be unlawful upon the lords Day. By many of those I have nam before, among whom S. Augustine is one, who in Another place as I have read (not in him,
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but cited) speaking of some, who rested to sports, toyes, hunting, and nets, saith, It is to keepe a Sabbath to the golden Calfe, the Idoll of Aegypt, not to the God of heaven.
but cited) speaking of Some, who rested to sports, toys, hunting, and nets, Says, It is to keep a Sabbath to the golden Calf, the Idol of Egypt, not to the God of heaven.
— Neither do we suffer Festivall Dayes dedicated to the Majestie of the Highest, to be occupied to any pleasures, — either to be detained, refreshing the vacant time of a religious day in any filthy delights. Let the stage.
— Neither doe we suffer Festival Days dedicated to the Majesty of the Highest, to be occupied to any pleasures, — either to be detained, refreshing the vacant time of a religious day in any filthy delights. Let the stage.
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play, or the Circensian exercise, or the lamentable spectacles of beasts challenge nothing to themselves on that day, &c. (This was a Law of Leo and Anthemius Emperours) In times past Princes did see to these things,
play, or the Circensian exercise, or the lamentable spectacles of beasts challenge nothing to themselves on that day, etc. (This was a Law of Leo and Anthemius emperors) In times passed Princes did see to these things,
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That all profane and carnall delights be banished from them, — and then this is necessary either that such recreations be not usurped which prevent or weaken the profit of the Word heard,
That all profane and carnal delights be banished from them, — and then this is necessary either that such recreations be not usurped which prevent or weaken the profit of the Word herd,
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2. And whether they have not an absolute inhibition by that authority which is without contradiction, Isa. 58. 13. Not doing thy pleasure on my Holy day.
2. And whither they have not an absolute inhibition by that Authority which is without contradiction, Isaiah 58. 13. Not doing thy pleasure on my Holy day.
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1. Where such actions which are strictly commanded by the Lord in the generall course of mans life are forbidden, there those actions much more are forbidden, which are never so strictly commanded, onely sparingly permitted.
1. Where such actions which Are strictly commanded by the Lord in the general course of men life Are forbidden, there those actions much more Are forbidden, which Are never so strictly commanded, only sparingly permitted.
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But where lawfull labours, &c. are forbidden, there the more lawfull, and lesse distracting are forbidden (works are more lawfull, because commanded by the Lord;
But where lawful labours, etc. Are forbidden, there the more lawful, and less distracting Are forbidden (works Are more lawful, Because commanded by the Lord;
lesse distracting, sports wholly possessing the mind with desire of masterie, &c. I thinke each mans experience will say, his mind is more free for heavenly things when he rides a journey,
less distracting, sports wholly possessing the mind with desire of mastery, etc. I think each men experience will say, his mind is more free for heavenly things when he rides a journey,
From the name of the Day, and duties commanded for the Day (it is called Gods Holy Day, 1. Because separated by God, 2. Because a meanes of holinesse, we are enjoyned to remember to keepe it holy. i. Wholly to spend it in his service, i. in holinesse,) I reason thus.
From the name of the Day, and duties commanded for the Day (it is called God's Holy Day, 1. Because separated by God, 2. Because a means of holiness, we Are enjoined to Remember to keep it holy. i. Wholly to spend it in his service, i. in holiness,) I reason thus.
and bewitch, these insatiable ingrossers of time do so extraordinarily distract, if not wholly possesse the mind, that it is wholly estranged, and alienated from holy duties;
and bewitch, these insatiable Ingrossers of time do so extraordinarily distract, if not wholly possess the mind, that it is wholly estranged, and alienated from holy duties;
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so that they seeme tedious and irksome to it? Who knowes not how those make pensive the heart when they are called to these? Who knowes not how they exhilerate the heart,
so that they seem tedious and irksome to it? Who knows not how those make pensive the heart when they Are called to these? Who knows not how they exhilarate the heart,
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when these in publique are ended? Who knowes not how those (like vene mous weeds and choaking thornes) suffocate and strangle these, intruding themselves into the roome of,
when these in public Are ended? Who knows not how those (like vene mous weeds and choking thorns) suffocated and strangle these, intruding themselves into the room of,
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and shoulder out Divine contemplations, heavenly communications, and godly and Christian actions?) Therefore sports and recreations cannot lawfully be done upon the Lords Day.
and shoulder out Divine contemplations, heavenly communications, and godly and Christian actions?) Therefore sports and recreations cannot lawfully be done upon the lords Day.
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Are these things so? Yea, moreover, 1. Hath the Lord of his free favour and bounteous liberality allowed me sixe whole dayes for my pleasure and profit (some little part of each day except to sanctifie my self, family,
are these things so? Yea, moreover, 1. Hath the Lord of his free favour and bounteous liberality allowed me sixe Whole days for my pleasure and profit (Some little part of each day except to sanctify my self, family,
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and calling, in lieu whereof he allowes me back part of his Day for refreshing, works of charity, necessity and decency) and reserved only one Day for his service and worship,
and calling, in lieu whereof he allows me back part of his Day for refreshing, works of charity, necessity and decency) and reserved only one Day for his service and worship,
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and shall I allow my selfe or mine, sports upon this Day which is the Lords, not mine nor theirs? 2. Hath the Lord provided me sweet recreations, heavenly refreshments for his Holy Day,
and shall I allow my self or mine, sports upon this Day which is the lords, not mine nor theirs? 2. Hath the Lord provided me sweet recreations, heavenly refreshments for his Holy Day,
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and shall I preferre the huskie, drossie delights of un-needfull carnall sportings before those truly solacing melodious rejoycing? 3. Wold good S. Paul never eat any flesh while the world stood, rather then offend his weake brother, a man, a sinfull, and mortall man like himselfe;
and shall I prefer the husky, drossy delights of unneedful carnal sportings before those truly solacing melodious rejoicing? 3. Would good S. Paul never eat any Flesh while the world stood, rather then offend his weak brother, a man, a sinful, and Mortal man like himself;
and so offend the Lord, a God so mercifull, a Father so loving, and a Iudge so fearefull? 4. Should the Lord come to judgement upon that Day (as some thinke) would it not be farre better for me to be then found serving him in spirituall exercises,
and so offend the Lord, a God so merciful, a Father so loving, and a Judge so fearful? 4. Should the Lord come to judgement upon that Day (as Some think) would it not be Far better for me to be then found serving him in spiritual exercises,
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1. Where the Lord hath commanded the whole man to rest from servile works, there he commands the hand to rest from working, the foot from walking, and the tongue from talking.
1. Where the Lord hath commanded the Whole man to rest from servile works, there he commands the hand to rest from working, the foot from walking, and the tongue from talking.
But in the fourth Commandement, Thou shalt doe no manner of worke, the Lord hath commanded the whole man, &c. Therefore, &c. 2. Those things which as lets hinder the duties of the Lords Day, are forbidden.
But in the fourth Commandment, Thou shalt do no manner of work, the Lord hath commanded the Whole man, etc. Therefore, etc. 2. Those things which as lets hinder the duties of the lords Day, Are forbidden.
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And therefore whether many people are not much to blame, who make the Lords Day a reckoning day with workmen, a directing day what shalbe done the next weeke, a day of idle tattle about their pleasures, profits, gossips tales, and other mens matters.
And Therefore whither many people Are not much to blame, who make the lords Day a reckoning day with workmen, a directing day what shall done the next Week, a day of idle tattle about their pleasures, profits, gossips tales, and other men's matters.
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3. That worldly thoughts hinder from heavenly, and therefore whether those are not blame-worthy, who busie their heads upon such daies in plodding about their worldly businesse, &c.
3. That worldly thoughts hinder from heavenly, and Therefore whither those Are not blameworthy, who busy their Heads upon such days in plodding about their worldly business, etc.
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if not superabundantly promerited ▪ although before, and after those solemne, sacred, and publique meetings, they let loose the reynes, permit their hearts licentiously to take liberty of wandring,
if not superabundantly promerited ▪ although before, and After those solemn, sacred, and public meetings, they let lose the reins, permit their hearts licentiously to take liberty of wandering,
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2. To mine owne endlesse comfort, viewing in these the boundlesse, and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being, such senses, members, calling, substance;
2. To mine own endless Comfort, viewing in these the boundless, and bottomless depths of the lords ample and gracious favours towards me giving me such a being, such Senses, members, calling, substance;
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such a Sauiour, such a Word, such excellent meanes to save me, &c that thus feeding my soule with such solacing considerations, I may edge and keene my dull desires to praise and magnifie a God so good, and gratious.
such a Saviour, such a Word, such excellent means to save me, etc. that thus feeding my soul with such solacing considerations, I may edge and keen my dull Desires to praise and magnify a God so good, and gracious.
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4. For mine owne instruction, these being a large, and faire booke written by the LORD IEHOƲAH in faire and capitall letters, wherein he that runnes if he have but eyes in his head, may reade his owne fickle,
4. For mine own instruction, these being a large, and fair book written by the LORD IEHOƲAH in fair and capital letters, wherein he that runs if he have but eyes in his head, may read his own fickle,
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the uncomfortable, irk some, and fastidious condition of death, & a spirituall darknesse, scil. sinne, and iniquity resembled to death and darknes naturall.
the uncomfortable, irk Some, and fastidious condition of death, & a spiritual darkness, scil. sin, and iniquity resembled to death and darkness natural.
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Yea, the booke of the creatures is a library so full of learned literature, that contemptible Ants, and glorious Angels; beautified stars, and basest vermine;
Yea, the book of the creatures is a library so full of learned literature, that contemptible Aunts, and glorious Angels; beautified Stars, and Basest vermin;
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yea, all beings created to swim, and play in the liquid streames and vast ocean; to flie about with out stretched wing in the thin, and perspicuous ayre;
yea, all beings created to swim, and play in the liquid streams and vast Ocean; to fly about with out stretched wing in the thin, and perspicuous air;
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by their contentation with, and thankfulnesse for their little pittance, and obedience to the Lord, their bountifull benefactour preach loudly to me contentment with,
by their contentation with, and thankfulness for their little pittance, and Obedience to the Lord, their bountiful benefactor preach loudly to me contentment with,
so hearing without meditation is barren, and the dulnesse of my blunt, and obtuse, and the leaking property of my running out memory, I cannot but thinke it a fitting duty upon the Lords day thus to doe.
so hearing without meditation is barren, and the dulness of my blunt, and obtuse, and the leaking property of my running out memory, I cannot but think it a fitting duty upon the lords day thus to do.
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Secondly, whereas many unguard the doores of their lips, and suffer those little unruly members to enflame each others, (ministring and taking occasions offered) extravagantly to wander into olden times, gladding themselues with their large discourses of their many madde,
Secondly, whereas many unguard the doors of their lips, and suffer those little unruly members to inflame each Others, (ministering and taking occasions offered) extravagantly to wander into olden times, gladding themselves with their large discourses of their many mad,
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or idly to range about, from royall diademe to the penylesse cottage, from field to towne, from towne to houses, from houses to particular things and persons;
or idly to range about, from royal diadem to the penylesse cottage, from field to town, from town to houses, from houses to particular things and Persons;
taking thence many large, and deepe discourses of the number, and severall conditions of their sheepe, horses, &c. the unrulinesse of this; the faire conditions of that;
taking thence many large, and deep discourses of the number, and several conditions of their sheep, Horses, etc. the unruliness of this; the fair conditions of that;
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and st•mmerings, the falls and stumblings, the unmannerly roguing, or whoring this man, that woman: the pretty pronunciation of this or that oath of their children shall not be forgotten;
and st•mmerings, the falls and stumblings, the unmannerly roguing, or whoring this man, that woman: the pretty pronunciation of this or that oath of their children shall not be forgotten;
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or bad, tossing, and tumbling these from tongue to tongue, as sharpe as speares, renting and tearing the good names of men better then themselves, fathering upon them that themselves never dreamed of, turning by their cunning art a hearsay, may be, supposition, into a peremptory proposition that it was so;
or bad, tossing, and tumbling these from tongue to tongue, as sharp as spears, renting and tearing the good names of men better then themselves, fathering upon them that themselves never dreamed of, turning by their cunning art a hearsay, may be, supposition, into a peremptory proposition that it was so;
so as to talke of such fruitlesse and unneedfull matters, resolve henceforward to have my communication of such things, whereby God may be glorified, my selfe,
so as to talk of such fruitless and unneedful matters, resolve henceforward to have my communication of such things, whereby God may be glorified, my self,
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I well considering besides the necessity, and furtherance of such like conference. 1. That these communications are more comfortable then those, they yeelding not the least glaunce,
I well considering beside the necessity, and furtherance of such like conference. 1. That these communications Are more comfortable then those, they yielding not the least glance,
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Can you say, and speake truly that ever you gained any knowledge of God, your selves, the Word, the way to heaven? Can you say that ever you gained any grace, goodnesse,
Can you say, and speak truly that ever you gained any knowledge of God, your selves, the Word, the Way to heaven? Can you say that ever you gained any grace, Goodness,
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or any thing, save an addition of new sinnes to the catalogue of your old by such like Lords dayes chattings? Whereas I dare affirme this kind of Sabbath conference to increase saving knowledge, sound comfort, true Christian love, heavenly-mindednesse,
or any thing, save an addition of new Sins to the catalogue of your old by such like lords days chat? Whereas I Dare affirm this kind of Sabbath conference to increase Saving knowledge, found Comfort, true Christian love, Heavenly-mindedness,
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3. And more honourable; mee thinkes it's a poore commendation, or credit for a man to have a faculty with facility to find out idle discourse to drive away a day;
3. And more honourable; me thinks it's a poor commendation, or credit for a man to have a faculty with facility to find out idle discourse to drive away a day;
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Whereas many men, and women spend the Lords day in sloathfull lithernes, sleeping, or doing certaine odd chares, which purposely they had appointed for that day:
Whereas many men, and women spend the lords day in slothful lithernes, sleeping, or doing certain odd chares, which purposely they had appointed for that day:
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5. For mine owne and others consolation, Ephes. 5. 19. making melody, &c. Iames 5. 13. I well considering this duty to be: 1. Gods owne ordinance, Ephes. 5. 19. 2. Binding all persons, Iames 5. 13. is any merry, let him sing.
5. For mine own and Others consolation, Ephesians 5. 19. making melody, etc. James 5. 13. I well considering this duty to be: 1. God's own Ordinance, Ephesians 5. 19. 2. Binding all Persons, James 5. 13. is any merry, let him sing.
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2. Sathans subtiltie striving to lull men asleepe in security, or plunge them into desperation. 3. The difficultie, if not impossibility of repentance deferred till death, and sicknesse.
2. Satan's subtlety striving to lull men asleep in security, or plunge them into desperation. 3. The difficulty, if not impossibility of Repentance deferred till death, and sickness.
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1. A serious consideration causing sicknesse. 2. The profit, and advantage of sicknesse; trying grace, weaning from the world, provoking to prayer, and taming the flesh.
1. A serious consideration causing sickness. 2. The profit, and advantage of sickness; trying grace, weaning from the world, provoking to prayer, and taming the Flesh.
3. If men rightly behave themselves in sicknesse: 1. Not neglecting, nor depending too much upon the meanes. 2. Praying to God. 3. Giving good counsell. 4. Submitting themselves to Gods will, &c. 4. And make a good use thereof being made more compassionate to others in misery:
3. If men rightly behave themselves in sickness: 1. Not neglecting, nor depending too much upon the means. 2. Praying to God. 3. Giving good counsel. 4. Submitting themselves to God's will, etc. 4. And make a good use thereof being made more compassionate to Others in misery:
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and discredit their weake neighbour. 2. Hardening them what they can in their sinnes by securing them of longer life, flatterie, &c. 2. Relieving the distressed with a thankfull, loving, pitifull, single, cheerefull, liberall, just, and true heart.
and discredit their weak neighbour. 2. Hardening them what they can in their Sins by securing them of longer life, flattery, etc. 2. Relieving the distressed with a thankful, loving, pitiful, single, cheerful, liberal, just, and true heart.
3. Teaching the ignorant, drawing sinners to repentance, comforting the distressed, admonishing the unruly, encouraging the good, rebuking the bad, reconciling the disagreeing, stirring up the slothfull, &c.
3. Teaching the ignorant, drawing Sinners to Repentance, comforting the distressed, admonishing the unruly, encouraging the good, rebuking the bad, reconciling the disagreeing, stirring up the slothful, etc.
and thinke themselves undone, if they may not have free liberty to glut and satiate themselves with carnall delights, and vaine sportings: I am surely perswaded,
and think themselves undone, if they may not have free liberty to glut and satiate themselves with carnal delights, and vain sportings: I am surely persuaded,
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and gainefull profits, and I'le undertake that the former, the meanes of getting, and the helpes in keeping, it shalbe found more honourable, profitable,
and gainful profits, and I'll undertake that the former, the means of getting, and the helps in keeping, it shall found more honourable, profitable,
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and it wilbe found farre to surpasse in worth, and valuation, all pearles of price and excelling treasures, Mat. 13. 44. 2. Surmounting in profit and advantage the most advantagious practices in or about the world;
and it will found Far to surpass in worth, and valuation, all Pearls of price and excelling treasures, Mathew 13. 44. 2. Surmounting in profit and advantage the most advantageous practices in or about the world;
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making those who read and heare it with open eyes, and hearing eares, happy, Rev. 1. 3. And those who meditate therein day and night, like trees planted by the waters side, &c. Psal. 1. 2, 3. Thirdly, to ravish the heart,
making those who read and hear it with open eyes, and hearing ears, happy, Rev. 1. 3. And those who meditate therein day and night, like trees planted by the waters side, etc. Psalm 1. 2, 3. Thirdly, to ravish the heart,
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truly sensible of Divine delights with unsatiable glee, and unmatchable gladnes, rejoycing that heart as much as if it had found great spoiles, Psal. 119. 162. Being more luscious then the sweetest hony,
truly sensible of Divine delights with unsatiable glee, and unmatchable gladness, rejoicing that heart as much as if it had found great spoils, Psalm 119. 162. Being more luscious then the Sweetest honey,
or the most mellifluous hony combe, Psal. 19. 9. 2. That there is sound and sufficient cause of joy and delight in all such and other Sabbath Duties. Instance in some particulars. e. g.
or the most mellifluous honey comb, Psalm 19. 9. 2. That there is found and sufficient cause of joy and delight in all such and other Sabbath Duties. Instance in Some particulars. e. g.
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1. It is a transcendent pearle, and excelling treasure, Math. 13. 44, 45. More lovely then gold, or much fine gold, Psal. 119. 127. Better then thousands of gold and silver, Verse 72. And therefore cannot but fill,
1. It is a transcendent pearl, and excelling treasure, Math. 13. 44, 45. More lovely then gold, or much fine gold, Psalm 119. 127. Better then thousands of gold and silver, Verse 72. And Therefore cannot but fill,
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2. Of what excellent dignity, put for the whole worship of God, Psal. 50. 15. 3. How commodious and gainefull. 1. Being a Soveraigne salve for every sore. 2. Bringing salvation to the pious petitioner, Rom. 10. 13. 3. Resisting that implacable enemy, Sathan, Eph. 6. 18. 4. Prevailing with God extraordinarily, beyond imagination.
2. Of what excellent dignity, put for the Whole worship of God, Psalm 50. 15. 3. How commodious and gainful. 1. Being a Sovereign salve for every soar. 2. Bringing salvation to the pious petitioner, Rom. 10. 13. 3. Resisting that implacable enemy, Sathan, Ephesians 6. 18. 4. Prevailing with God extraordinarily, beyond imagination.
It will necessarily follow, that as it is a gladding discourse to countrey-men, meeting in another nation, to talke of their owne country and common-wealth, their friends and families,
It will necessarily follow, that as it is a gladding discourse to countrymen, meeting in Another Nation, to talk of their own country and commonwealth, their Friends and families,
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so it must needs be a delightfull colloquie when two or more citizens of heaven, meeting in this their pilgrimage, conferre cordially of the way to heaven, of the pious and sweetned paths directly tending thither.
so it must needs be a delightful colloquy when two or more Citizens of heaven, meeting in this their pilgrimage, confer cordially of the Way to heaven, of the pious and sweetened paths directly tending thither.
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Secondly, if we seriously consider that a godly and Christian communication is an excellent meanes to increase saving knowledge, enkindle godly zeale, nourish Christian love, cherish and warme all gracious beginnings,
Secondly, if we seriously Consider that a godly and Christian communication is an excellent means to increase Saving knowledge, enkindle godly zeal, nourish Christian love, cherish and warm all gracious beginnings,
3. Let it be upon Gods particular favours and mercies bestowed upon a mans selfe (especially his soule) and generall benefits and blessings he hath bestowed,
3. Let it be upon God's particular favours and Mercies bestowed upon a men self (especially his soul) and general benefits and blessings he hath bestowed,
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4. Let it be upon the remission of sinnes, how, and by whom, wherein every sincere Christian may behold clearely the unparalel'd love of Christ Iesus, freeing him by his owne painefull passion from the guilt and guerdon, the due desert and dominion, the power and punishment of his sinnes.
4. Let it be upon the remission of Sins, how, and by whom, wherein every sincere Christian may behold clearly the unparalleled love of christ Iesus, freeing him by his own painful passion from the guilt and guerdon, the due desert and dominion, the power and punishment of his Sins.
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5. Let it be upon the inheritance which is incorruptible, undefiled, not fading away, reserved in the heavens, &c. And I think it wilbe granted without contradiction that such like meditations make the godly soule to leape for joy.
5. Let it be upon the inheritance which is incorruptible, undefiled, not fading away, reserved in the heavens, etc. And I think it will granted without contradiction that such like meditations make the godly soul to leap for joy.
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even these contemplations want not matter of consolation to that soule which considereth Gods infinite love, sending no greater, he deserving the extreamest;
even these contemplations want not matter of consolation to that soul which Considereth God's infinite love, sending no greater, he deserving the Extremest;
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This I suppose is a commodious and profitable, necessary and warrantable, Christian (not Iewish) resolution, to abstaine from those worldly and wanton words, workes, and thoughts:
This I suppose is a commodious and profitable, necessary and warrantable, Christian (not Jewish) resolution, to abstain from those worldly and wanton words, works, and thoughts:
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1. Is the Lords Day the queene of dayes, yea, the Lords market day for our soules, wherein we are to buy, Isa 55. 2. without money or mony worth, the heavenly and celestiall bread, water, wine, and milk of Gods sacred Word,
1. Is the lords Day the queen of days, yea, the lords market day for our Souls, wherein we Are to buy, Isaiah 55. 2. without money or money worth, the heavenly and celestial bred, water, wine, and milk of God's sacred Word,
and distracting musings, or in needlesse and dunghill actions? And not rather spend this Day in buying such peerelesse traffique, not onely in the publique assemblies,
and distracting musings, or in needless and dunghill actions? And not rather spend this Day in buying such peerless traffic, not only in the public assemblies,
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4. Do those who conscionably sanctifie the Lords Day, imitate the prime and purest examples, walking in those paths which have beene traced out by David, Nehemiah, and such like ones;
4. Do those who Conscionably sanctify the lords Day, imitate the prime and Purest Examples, walking in those paths which have been traced out by David, Nehemiah, and such like ones;
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yea, and good St. Paul would be followed no otherwise then he followed Christ, 1 Cor. 11. 1. Be it they be wise or wealthy, honourable or honest, who give or take liberty;
yea, and good Saint Paul would be followed no otherwise then he followed christ, 1 Cor. 11. 1. Be it they be wise or wealthy, honourable or honest, who give or take liberty;
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so called, either, 1. Because it is instituted to Gods service. 2. Or because the Lord gave it a singular priviledge to be a Day of rest and holinesse, a Day of delight and heavenly feasting, to the world. 3. Or because the Lord doth blesse more effectually all such who conscionably keepe it holy, on that Day then any other:
so called, either, 1. Because it is instituted to God's service. 2. Or Because the Lord gave it a singular privilege to be a Day of rest and holiness, a Day of delight and heavenly feasting, to the world. 3. Or Because the Lord does bless more effectually all such who Conscionably keep it holy, on that Day then any other:
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so that then they enjoy after an extraordinary manner this transcendently sweet, and lovely fellowship with the Father. We for our parts will alienate and estrange our soules, tongues and bodies,
so that then they enjoy After an extraordinary manner this transcendently sweet, and lovely fellowship with the Father. We for our parts will alienate and estrange our Souls, tongues and bodies,
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and the doing of some few necessary actions, in Divine contemplations, Christian communications, such pious and holy actions, that so the Lord may suppe with us,
and the doing of Some few necessary actions, in Divine contemplations, Christian communications, such pious and holy actions, that so the Lord may sup with us,
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and we with him, Rev. 3. 20. We feasting him with the fruit of our true repentance. 2. With our faith, beleeving and applying the Word and promises of God. 3. By serving God faithfully, giving up our soules and bodies, holy and acceptable sacrifices to him:
and we with him, Rev. 3. 20. We feasting him with the fruit of our true Repentance. 2. With our faith, believing and applying the Word and promises of God. 3. By serving God faithfully, giving up our Souls and bodies, holy and acceptable Sacrifices to him:
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This chusing being both a marke, and meanes of mans communion with the Father, Isa. 56. 4. Where and who is he that would not be a chuser, might the choice tend to his reall and seeming contentment? With what greedy graspings would some possesse mountaines of gold, silver, pearles,
This choosing being both a mark, and means of men communion with the Father, Isaiah 56. 4. Where and who is he that would not be a chooser, might the choice tend to his real and seeming contentment? With what greedy graspings would Some possess Mountains of gold, silver, Pearls,
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and precious stones, and worlds of wealth? With what enraged, bloudy, and implacable cruelty would some bathe their hands and glad their hearts in the last groanings,
and precious stones, and world's of wealth? With what enraged, bloody, and implacable cruelty would Some bathe their hands and glad their hearts in the last groanings,
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and play and swimme therein like Leviathan in the sea? How would some glut their insatiable appetites, feeding themselves upon the extracted quintessence of all reall and imaginarie dainties, might each have free liberty of choice? Chusers you may be, chusors I desire you to be, not of such dunghill drosse, not of such barbarous revenge, not of such fading crownes, not of such frothy delights, not of such corruptible cates;
and play and swim therein like Leviathan in the sea? How would Some glut their insatiable appetites, feeding themselves upon the extracted quintessence of all real and imaginary dainties, might each have free liberty of choice? Choosers you may be, chusors I desire you to be, not of such dunghill dross, not of such barbarous revenge, not of such fading crowns, not of such frothy delights, not of such corruptible cates;
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But with David of the 〈 ◊ 〉 truth, Psal. 119. 30. Or of Gods precepts, Verse 135. Of that which is good, Isa. 7. 15. Of that good part which Marie chose, Luc. 10. 42. And of that which pleaseth God. 1. Obedience pleaseth God, 1 Sam. 15. 22. 2. Sorrow for sinne pleaseth God, Psal. 51. 17. 3. A holy life, that pleaseth God. 4. Saving faith pleaseth God, Heb. 11. 6. 5. To do good and communicate please God, Heb. 13. 16. 6. And to frame our thoughts, words,
But with David of the 〈 ◊ 〉 truth, Psalm 119. 30. Or of God's Precepts, Verse 135. Of that which is good, Isaiah 7. 15. Of that good part which marry chosen, Luke 10. 42. And of that which Pleases God. 1. obedience Pleases God, 1 Sam. 15. 22. 2. Sorrow for sin Pleases God, Psalm 51. 17. 3. A holy life, that Pleases God. 4. Saving faith Pleases God, Hebrew 11. 6. 5. To do good and communicate please God, Hebrew 13. 16. 6. And to frame our thoughts, words,
by taking hold of Gods Covenant, this being a marke and meanes of mans communion with the Father, Isa. 56. 4. Ier. 50. 5. The foundation of which Covenant is Christ Iesus onely, Isa. 42. 6. He onely being the peace-maker,
by taking hold of God's Covenant, this being a mark and means of men communion with the Father, Isaiah 56. 4. Jeremiah 50. 5. The Foundation of which Covenant is christ Iesus only, Isaiah 42. 6. He only being the peacemaker,
or Prince of peace. 2. The onely Angell of the Covenant, Mal. 3. 1. 3. The Mediatour of the New Testament. 4. The Father onely being well pleased in him. 5. By him onely man comes to God.
or Prince of peace. 2. The only Angel of the Covenant, Malachi 3. 1. 3. The Mediator of the New Testament. 4. The Father only being well pleased in him. 5. By him only man comes to God.
and eternall life in Christ. 2. The other is the godly man, who for his part promiseth to be the Lords people, Ios. 24. 15. And therefore binds himselfe to believe,
and Eternal life in christ. 2. The other is the godly man, who for his part promises to be the lords people, Ios. 24. 15. And Therefore binds himself to believe,
Imprecation, 10. 29. And Oath, ibid. Circumcision, Gen. 17. 13. &c. And the people of God now, perhaps by writing, perhaps by seale, perhaps by vow,
Imprecation, 10. 29. And Oath, Ibid. Circumcision, Gen. 17. 13. etc. And the people of God now, perhaps by writing, perhaps by seal, perhaps by Voelli,
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surely by word, Baptisme, and the receiving of the Lords Supper. 3. Writings, containing the conditions on both sides, scil. the Word of God, the Old and New Testament called the Covenant, Ex. 24. 2. Booke of the Covenant, 34. 28. Words of the Covenant, Deut. 9. 11. 29. 1. Tables of the Covenant, Rom. 9. 4. The Covenants, because they shew what God will do to his people,
surely by word, Baptism, and the receiving of the lords Supper. 3. Writings, containing the conditions on both sides, scil. the Word of God, the Old and New Testament called the Covenant, Ex. 24. 2. Book of the Covenant, 34. 28. Words of the Covenant, Deuteronomy 9. 11. 29. 1. Tables of the Covenant, Rom. 9. 4. The Covenants, Because they show what God will do to his people,
This Covenant (or compact) made betwixt God and man, 1. Touching reconciliation and life everlasting, is, 1. Legall, of workes, which is a league made touching salvation upon condition of perfect obedience set downe in the Morall Law, wherein eternall life is promised to such as perfectly fulfill the same,
This Covenant (or compact) made betwixt God and man, 1. Touching reconciliation and life everlasting, is, 1. Legal, of works, which is a league made touching salvation upon condition of perfect Obedience Set down in the Moral Law, wherein Eternal life is promised to such as perfectly fulfil the same,
and eternall death threatned to such as transgresse the same. 2. Evangelicall, of grace, which is an agreement concerning men to be freely saved through faith in Christ. This Covenant God made with the justified Iewes before Christ, to whom he was a child borne,
and Eternal death threatened to such as transgress the same. 2. Evangelical, of grace, which is an agreement Concerning men to be freely saved through faith in christ. This Covenant God made with the justified Iewes before christ, to whom he was a child born,
yet himselfe shewes, that this old and new covenant for substance are one and the same, Verse 33. of Chapter 31. I will put my Law in their inward parts, — will be their God, and they shalbe my people.
yet himself shows, that this old and new Covenant for substance Are one and the same, Verse 33. of Chapter 31. I will put my Law in their inward parts, — will be their God, and they shall my people.
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yet the same Author, end, and signified thing, &c. S. Iohn speaking of love, calls it a a new commandement, and an old, 1 Ioh. 2. 7, 8. Old, in regard of the substance;
yet the same Author, end, and signified thing, etc. S. John speaking of love, calls it a a new Commandment, and an old, 1 John 2. 7, 8. Old, in regard of the substance;
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new, it being newly approved and renewed by Christ, Ioh. 15. 12. So this Covenant of grace was the same when it was old to the sanctified Iewes, in regard of substance, as it is to us; to whom it is new;
new, it being newly approved and renewed by christ, John 15. 12. So this Covenant of grace was the same when it was old to the sanctified Iewes, in regard of substance, as it is to us; to whom it is new;
Gods Covenant made with the justified Iewes, and us Gentiles, or the old and new Covenant 1. Differ in the Circumstances, Adjuncts, Accessories, Oiconomie, Administration,
God's Covenant made with the justified Iewes, and us Gentiles, or the old and new Covenant 1. Differ in the circumstances, Adjuncts, Accessories, Oiconomie, Administration,
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or mutuall promise, Gods, which is free, & mans, which is due, Ro 3. 22 7. Finall cause, to stirre up and confirme the hope of immortality, Heb. 11. 8, 9, 10. 8. Effect, justification and regeneration, 1 Cor. 1. 30. & 6. 11. 9. Subject persons, onely Gods Elect, true believers, Rom. 3. 3. 26. 10. Inward seale, sc. the holy Spirit, 2 Cor. 1. 22. Eph. 1. 13.
or mutual promise, God's, which is free, & men, which is due, Ro 3. 22 7. Final cause, to stir up and confirm the hope of immortality, Hebrew 11. 8, 9, 10. 8. Effect, justification and regeneration, 1 Cor. 1. 30. & 6. 11. 9. Subject Persons, only God's Elect, true believers, Rom. 3. 3. 26. 10. Inward seal, sc. the holy Spirit, 2 Cor. 1. 22. Ephesians 1. 13.
so as to performe or accomplish, 2 Reg. 22. 3. That we may 1. please God, this being a thing pleasing the Lord, Isa 56. 4. 2. Shew that we have communion with God, this being a signe of mans society with the Lord, ibid. 3. And demonstrate that we desire the same, this being a meanes of mans communion with God.
so as to perform or accomplish, 2 Reg. 22. 3. That we may 1. please God, this being a thing pleasing the Lord, Isaiah 56. 4. 2. Show that we have communion with God, this being a Signen of men society with the Lord, Ibid. 3. And demonstrate that we desire the same, this being a means of men communion with God.
1. By hearing the Word of God (that Booke of the Covenant containing the conditions and articles of the Covenant) with an open, Psal. 40. 6. Wakened, Isa. 50. 4. And hearing eare, Marke 4. 9. Such as joynes to hearing attention, to it a desire to be changed, to it a care to believe, and conscience to obey.
1. By hearing the Word of God (that Book of the Covenant containing the conditions and Articles of the Covenant) with an open, Psalm 40. 6. Wakened, Isaiah 50. 4. And hearing ear, Mark 4. 9. Such as joins to hearing attention, to it a desire to be changed, to it a care to believe, and conscience to obey.
2. By receiving aright the Sacraments which are signes of holy things, which are holy tokens, visible signes of invisible graces, where we see one thing, believe another, which are seales of the promises of God in Christ, whose use is to strengthen us in the promises of salvation, which God hath not onely made to us in word,
2. By receiving aright the Sacraments which Are Signs of holy things, which Are holy tokens, visible Signs of invisible graces, where we see one thing, believe Another, which Are Seals of the promises of God in christ, whose use is to strengthen us in the promises of salvation, which God hath not only made to us in word,
the Gates of Heaven, &c. They are Signes to present, Seales to confirme, and Instruments to conveigh Christ and all his benefits to them that do believe in him:
the Gates of Heaven, etc. They Are Signs to present, Seals to confirm, and Instruments to convey christ and all his benefits to them that do believe in him:
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Saint Paul speaking of Circumcision which was a signe of the Covenant, Gen. 17. 11. Cals it the seale of the righteousnes of the faith, &c Rom. 4. 11. 3. By pious prayer, prevailing extraordinarily with God, Luke 11. 13. The Lord giving his Holy Ghost to those which aske him.
Saint Paul speaking of Circumcision which was a Signen of the Covenant, Gen. 17. 11. Calls it the seal of the righteousness of the faith, etc. Rom. 4. 11. 3. By pious prayer, prevailing extraordinarily with God, Lycia 11. 13. The Lord giving his Holy Ghost to those which ask him.
This shewes us the Lord, Heb. 11. 27. Brings us to God, Verse 6. Begets to God, Iohn 1. 12. This justifieth, Rom. 5. 1. Perswades of Gods peace, and assures us of joy, 5. 2. This purifieth the heart, Acts 15. 9. Overcommeth the Divell, 1 Pet. 5. 9. And the World, 1 Iohn 5. 4, 5. This is that which stayes us in grace, 2 Cor. 1. 20. Which is our seale, Iohn 3. 33. Which we set to, that God is true;
This shows us the Lord, Hebrew 11. 27. Brings us to God, Verse 6. Begets to God, John 1. 12. This Justifieth, Rom. 5. 1. Persuades of God's peace, and assures us of joy, 5. 2. This Purifieth the heart, Acts 15. 9. Overcometh the devil, 1 Pet. 5. 9. And the World, 1 John 5. 4, 5. This is that which stays us in grace, 2 Cor. 1. 20. Which is our seal, John 3. 33. Which we Set to, that God is true;
What intoxicated madnesse, or giddy vertigiousnesse hath possessed your-hearts and heads? What shall I tearme you? Cerdoniani, Cainitae, Marcionists, Apellitae, Severiani, Manichees, Architae, Patricij? You I meane who fence,
What intoxicated madness, or giddy vertigiousnesse hath possessed your-hearts and Heads? What shall I term you? Cerdonians, Cainitae, Marcionists, Apellitae, Severiani, manichees, Architae, Patricij? You I mean who fence,
For, prove unto you that God doth afflict his Children for their sinnes, that sorrow for sinne is necessary to the regenerate (points which you deny) the former by Davids suffering for his sinne with Bathsheba; the latter by his watering his couch with his teares:
For, prove unto you that God does afflict his Children for their Sins, that sorrow for sin is necessary to the regenerate (points which you deny) the former by Davids suffering for his sin with Bathsheba; the latter by his watering his couch with his tears:
They denied the resurrection of the body, and I much suspect that this is one of those other deeper doctrines, you were promised to be indoctrinated in.
They denied the resurrection of the body, and I much suspect that this is one of those other Deeper doctrines, you were promised to be indoctrinated in.
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Had you knowne how learnedly, and orthodoxally Tertullian scourged your great Grandfather Marcion, shewing the law to be fulfilled and built up in Christ, not abolished by Christ.
Had you known how learnedly, and orthodoxally Tertullian scourged your great Grandfather Marcion, showing the law to be fulfilled and built up in christ, not abolished by christ.
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Had you knowne the mind of Saint Augustine, that terrible hammer of heretiques, who tells you, that the ceremoniall law is wholly vanished as a shadow, because the body is exhibited;
Had you known the mind of Saint Augustine, that terrible hammer of Heretics, who tells you, that the ceremonial law is wholly vanished as a shadow, Because the body is exhibited;
Had you bene acquainted with the doctrine of the Church of England, which saith, The law is immutable, an ordinance of God in no time or age to be altered,
Had you be acquainted with the Doctrine of the Church of England, which Says, The law is immutable, an Ordinance of God in no time or age to be altered,
20. Had you considered how our Saviour Christ confirmes the Morall law, shewing that he came not to destroy it, Mat. 5. 17. pronouncing its perpetuity to continue till the heavens be no more, ver. 18. and denouncing a dreadfull judgement against such as shall teach men to breake one of the least of those commandements, ver. 19. and expounding strictly the 6. ver. 22. the 7. ver. 28. the 3. ver. 34. Had you taken advise of the Apostle Saint Paul, who tells us, that the law is holy, just,
20. Had you considered how our Saviour christ confirms the Moral law, showing that he Come not to destroy it, Mathew 5. 17. pronouncing its perpetuity to continue till the heavens be no more, ver. 18. and denouncing a dreadful judgement against such as shall teach men to break one of the least of those Commandments, ver. 19. and expounding strictly the 6. ver. 22. the 7. ver. 28. the 3. ver. 34. Had you taken Advice of the Apostle Saint Paul, who tells us, that the law is holy, just,
which he shewes thus, Honour, &c. Ephes. 6. 1. 2. Saint Iames if you had asked his advice, would have told you, that if you fulfill the royall law of liberty, &c. 2. 8. Or Saint Iohn, he would have taught you:
which he shows thus, Honour, etc. Ephesians 6. 1. 2. Saint James if you had asked his Advice, would have told you, that if you fulfil the royal law of liberty, etc. 2. 8. Or Saint John, he would have taught you:
That hereby we know that we know him, if we keepe his commandements, 1. Iohn 2. 5. that sinne is the transgression of the law, 3. 4. that we love God, if we keepe his Commandements, 5. 3. Had you bene well advised, that obedience to Gods law, is a prime part of this Covenant on mans part.
That hereby we know that we know him, if we keep his Commandments, 1. John 2. 5. that sin is the Transgression of the law, 3. 4. that we love God, if we keep his commandments, 5. 3. Had you be well advised, that Obedience to God's law, is a prime part of this Covenant on men part.
If you would not have yeelded any being to the Ceremoniall and Iudiciall law, as Sir Walter Raleigh doth, who saith, the former liveth in the things it foresignified; for the shadow is not destroyed,
If you would not have yielded any being to the Ceremonial and Judicial law, as Sir Walter Raleigh does, who Says, the former lives in the things it foresignified; for the shadow is not destroyed,
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That the ten Commandements containe the expresse forme of Gods eternall will, the substance of all duties of piety to God in the first Table, of charity to man in the second:
That the ten commandments contain the express Form of God's Eternal will, the substance of all duties of piety to God in the First Table, of charity to man in the second:
now to the end by Christ, and his Apostles; although darknesse in Ceremonies is dispelled, sense of prophecy is fulfilled, and hand-writing against us cancelled:
now to the end by christ, and his Apostles; although darkness in Ceremonies is dispelled, sense of prophecy is fulfilled, and handwriting against us canceled:
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But leaving such intoxicated dreamers to solace themselves in their imaginary golden dreaming fancies of no law, no repentance, no sorrow for sinne, no affliction for sinne.
But leaving such intoxicated dreamers to solace themselves in their imaginary golden dreaming fancies of no law, no Repentance, no sorrow for sin, no affliction for sin.
Had you rather enjoy Gods gracious favours, or feele his tart, and heavie judgements? I suppose I may take it for granted, you all infinitely desire the comfortable fruition of Gods benigne and bounteous favours concerning this life naturall,
Had you rather enjoy God's gracious favours, or feel his tart, and heavy Judgments? I suppose I may take it for granted, you all infinitely desire the comfortable fruition of God's benign and bounteous favours Concerning this life natural,
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Keeping covenant with God gives right, and interest, to all Gods fauours & blessings, Lov. 26. 9. Isa. 54. 10. 56. 5. the contrary makes liable to all his curses, Lev. 26. 15. Deut. 29. 21. Consider therefore what you have to do.
Keeping Covenant with God gives right, and Interest, to all God's favours & blessings, Love 26. 9. Isaiah 54. 10. 56. 5. the contrary makes liable to all his curses, Lev. 26. 15. Deuteronomy 29. 21. Consider Therefore what you have to do.
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no beleever, or regenerate man by the assistance of Gods grace is able to observe all and every commandement of God, in every part, at all times, In thought, word,
no believer, or regenerate man by the assistance of God's grace is able to observe all and every Commandment of God, in every part, At all times, In Thought, word,
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and deed perfectly as God in his law requireth of him (as Papists say:) yet the true Christian is said to keepe the law of the Lord. 1. Imputatively in Christ, the commandement is reputed done,
and deed perfectly as God in his law requires of him (as Papists say:) yet the true Christian is said to keep the law of the Lord. 1. Imputatively in christ, the Commandment is reputed done,
when it is forgiven, which is left undone. 2. In respect of his will, he having a desire which is accepted. 3. In regard of endeavour striving to frame his life according to the Commandements of God. 4. Comparatively in respect of others. 5. In regard of integrity of heart to one commandement,
when it is forgiven, which is left undone. 2. In respect of his will, he having a desire which is accepted. 3. In regard of endeavour striving to frame his life according to the commandments of God. 4. Comparatively in respect of Others. 5. In regard of integrity of heart to one Commandment,
First, by imputation, 2. Cor. 5. 21. Secondly, by inchoation, Rom. 15. 14. Thirdly, by acceptation, 2. Cor. 8. 12. God accepting the desire for the deed, the will for the worke, the purpose for the performance, and part for the whole.
First, by imputation, 2. Cor. 5. 21. Secondly, by inchoation, Rom. 15. 14. Thirdly, by acceptation, 2. Cor. 8. 12. God accepting the desire for the deed, the will for the work, the purpose for the performance, and part for the Whole.
Those who keepe covenant with our God, shall be graciously Protected, comfortably directed, plentifully rewarded, triumphantly crowned, and immortally glorified.
Those who keep Covenant with our God, shall be graciously Protected, comfortably directed, plentifully rewarded, triumphantly crowned, and immortally glorified.
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for not to keepe covenant with God is disobedience, to breake it wilfully is rebellion, Psal. 78. 10. breach of covenant with man is a great offence, Rom. 1. 31. therefore with God a grand impiety.
for not to keep Covenant with God is disobedience, to break it wilfully is rebellion, Psalm 78. 10. breach of Covenant with man is a great offence, Rom. 1. 31. Therefore with God a grand impiety.
Abraham left his native countrey, and fathers house, he went with an intent to sacrifice his sonne upon mount Moriah. Moses left the courtly pleasures of Egypt. Matthew forsooke the receipt of Custome to follow Christ: they refused not Gods designement because of those many perillous obstacles,
Abraham left his native country, and Father's house, he went with an intent to sacrifice his son upon mount Moriah. Moses left the courtly pleasures of Egypt. Matthew forsook the receipt of Custom to follow christ: they refused not God's designment Because of those many perilous obstacles,
Had you such a comely proportion, starre-like beauty, matchlesse validity, undaunted valour, nimble agility, perfect sanity which is not attainable by nature:
Had you such a comely proportion, starlike beauty, matchless validity, undaunted valour, nimble agility, perfect sanity which is not attainable by nature:
Could you dive into deeper profundities, and discourse more profoundly of matters Ethicall, Politicall, Physicall, and Metaphysicall then all Philosophers that ever breathed:
Could you dive into Deeper profundities, and discourse more profoundly of matters Ethical, Political, Physical, and Metaphysical then all Philosophers that ever breathed:
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Had you worldly honours, wealth, and delight even to content, which is not possible; yet all those are but as drosse in respect of being in Covenant with God:
Had you worldly honours, wealth, and delight even to content, which is not possible; yet all those Are but as dross in respect of being in Covenant with God:
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By vertue of which it is, that the Lord is our strength, shield, salvation, righteousnesse, King, Father, Redeemer, hope, helpe, fortresse, and Deliverer:
By virtue of which it is, that the Lord is our strength, shield, salvation, righteousness, King, Father, Redeemer, hope, help, fortress, and Deliverer:
sonne ▪ ship, and adoption, Isa. 56. 5. Hence comes our right and title to the use of the creatures, happy guard of Angels, beatificall, blissefull promises,
son ▪ ship, and adoption, Isaiah 56. 5. Hence comes our right and title to the use of the creatures, happy guard of Angels, beatifical, blissful promises,
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Ioyne we therefore our selves in covenant with the Lord. 1. Inwardly, by faith and perswasion. 2. Outwardly, by vocation and profession ▪ 3. Both wayes joyntly;
Join we Therefore our selves in Covenant with the Lord. 1. Inwardly, by faith and persuasion. 2. Outwardly, by vocation and profession ▪ 3. Both ways jointly;
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by perswasion, profession, and practice of piety and true godlinesse; that wanting, we may obtaine: having, we may declare that truly our fellowship is with the Father.
by persuasion, profession, and practice of piety and true godliness; that wanting, we may obtain: having, we may declare that truly our fellowship is with the Father.
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HAve we fellowship with the Father? Cleave we then unto the Lord: The prodigall a servant cleaved to his Master, Luke 15. 15. The conjugall knot makes leave father, &c. and cleave to his wife, Math. 19. 5. The friendly society tw•xt Ionathan and David knits the soule of Ionathan to David, 1 Sam. 18. 1. Where there is firme communion, there ever is a cleaving together.
HAve we fellowship with the Father? Cleave we then unto the Lord: The prodigal a servant cleaved to his Master, Lycia 15. 15. The conjugal knot makes leave father, etc. and cleave to his wife, Math. 19. 5. The friendly society tw•xt Ionathan and David knits the soul of Ionathan to David, 1 Sam. 18. 1. Where there is firm communion, there ever is a cleaving together.
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so have I caused to cleave unto me the whole house of Israel, &c. Draw w• therefore neare to the Lord, walke with him, continue in the Lord, depend upon him, sticke fast to him;
so have I caused to cleave unto me the Whole house of Israel, etc. Draw w• Therefore near to the Lord, walk with him, continue in the Lord, depend upon him, stick fast to him;
or in a word, cleave we to the Lord. 1. Vniversally, in all things, Deut. 11. 22. 2. Totally, in soule and body both, Ios. 22. 5. 3. Spiritually and sincerely, Acts 11. 23. 4. Vnseperably,
or in a word, cleave we to the Lord. 1. Universally, in all things, Deuteronomy 11. 22. 2. Totally, in soul and body both, Ios. 22. 5. 3. Spiritually and sincerely, Acts 11. 23. 4. Vnseperably,
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3. By love, Ios. 23. 11, 12. Love unites it selfe asmuch as may be to the thing loved, it makes a man desire and seeke above all things this fellowship,
3. By love, Ios. 23. 11, 12. Love unites it self as as may be to the thing loved, it makes a man desire and seek above all things this fellowship,
when wanting. 1. In those meanes he hath appointed to communicate himselfe unto us. 2. Doth communicate it selfe to God in things, in which he wilbe loved of us.
when wanting. 1. In those means he hath appointed to communicate himself unto us. 2. Does communicate it self to God in things, in which he will loved of us.
and body. 3. And love him which is so mercifull, gracious, bountifull, and liberall. 2. We are to cleave unto th• Lord outwardly, and not only in our soules,
and body. 3. And love him which is so merciful, gracious, bountiful, and liberal. 2. We Are to cleave unto th• Lord outwardly, and not only in our Souls,
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Thus let us cleave unto the Lord, and manifest we the same, 1. By cleaving to that which is good, Rom. 12. 9. 2. By cleaving to Gods Testimonies, Psal. 119. 31. His Word, Law, Gospell, Precepts, and Promises.
Thus let us cleave unto the Lord, and manifest we the same, 1. By cleaving to that which is good, Rom. 12. 9. 2. By cleaving to God's Testimonies, Psalm 119. 31. His Word, Law, Gospel, Precepts, and Promises.
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i. His great might and power, Psal. 63. 8. What then can hurt us? Or who can harme us? True it is that many who cleave closest to God are soonest taken away and destroyed,
i. His great might and power, Psalm 63. 8. What then can hurt us? Or who can harm us? True it is that many who cleave closest to God Are soonest taken away and destroyed,
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David acknowledgeth himselfe servant to Ionathan, although they were linked in such an intimate society, 1 Sam. 20. 7. 8. Hushai exempts not himselfe from serving so good a Soveraigne, who admitted him into the fellowship of a friendly favourite, 2 Sam. 15. 34. Wives, although their husbands companions, yoke-fellowes;
David acknowledgeth himself servant to Ionathan, although they were linked in such an intimate society, 1 Sam. 20. 7. 8. Hushai exempts not himself from serving so good a Sovereign, who admitted him into the fellowship of a friendly favourite, 2 Sam. 15. 34. Wives, although their Husbands Sodales, yokefellows;
yet being but the left side of the yoke, fellow-helpers, not fellow heads, owe a kind of service to them, 2 Pet. 3. 1. Likewise you wives, sc. as servants;
yet being but the left side of the yoke, Fellow-helpers, not fellow Heads, owe a kind of service to them, 2 Pet. 3. 1. Likewise you wives, sc. as Servants;
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1. Generally, yeelding to, and endeavouring to performe all the worship due to God, Ios. 24. 15. 2. Particularly: 1. Religiously serving him in his publique worship, Math. 4. 10. 2. In his common vocation,
1. Generally, yielding to, and endeavouring to perform all the worship due to God, Ios. 24. 15. 2. Particularly: 1. Religiously serving him in his public worship, Math. 4. 10. 2. In his Common vocation,
and often inculcated in sacred Writ, Psal. 20. 11. 100. 2. Luc. 1. 75. This service is the end why we were redeemed, Luc. 1. 74, 75. Of all Gods mercies, Rom. 1. 12. And although our Saviour delivered us from bondage, yet not from service;
and often inculcated in sacred Writ, Psalm 20. 11. 100. 2. Luke 1. 75. This service is the end why we were redeemed, Luke 1. 74, 75. Of all God's Mercies, Rom. 1. 12. And although our Saviour Delivered us from bondage, yet not from service;
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we have Christian liberty, Gal. 5. 1. Ans. True, we are free from the execution of perfect obedience, from the curse of the Law, not from the obedience of the Law, piety, and righteousnesse.
we have Christian liberty, Gal. 5. 1. Ans. True, we Are free from the execution of perfect Obedience, from the curse of the Law, not from the Obedience of the Law, piety, and righteousness.
naturall have remained in their strength, and are fulfilled by the Gospell. Yea (saith he) the Lord Auxit, & dilatavit, hath augmented and inlarged them.
natural have remained in their strength, and Are fulfilled by the Gospel. Yea (Says he) the Lord Auxit, & dilatavit, hath augmented and enlarged them.
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And Christ himselfe hath not shewed another greater then this Precept, but hath renewed this to his Disciples, commanding them to love God from their whole hearts, and others as themselves.
And christ himself hath not showed Another greater then this Precept, but hath renewed this to his Disciples, commanding them to love God from their Whole hearts, and Others as themselves.
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True it is, that we have liberty, and are freed from the curse of the Law, Rom. 8. 1. Gal. 3. 13. Secondly, from the rigour of the Law, which said, do this, and live;
True it is, that we have liberty, and Are freed from the curse of the Law, Rom. 8. 1. Gal. 3. 13. Secondly, from the rigour of the Law, which said, do this, and live;
and their owne gods also, 2 Reg. 17. 26. So those fore-named, because ignorant of the right service of God. 1. The Papaline serves God in his images, pilgrimages,
and their own God's also, 2 Reg. 17. 26. So those forenamed, Because ignorant of the right service of God. 1. The Papaline serves God in his Images, Pilgrimages,
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and abundance of Popish traditions. 2. The ignorant in his good meaning. 3. The civill man in his honest outward conversation. 4. The tombe like Pharisee in his golden and gracelesse shewes. 5. The prophane in his diabolicall conceit, that where sinne doth abound, grace will much more abound. 6. The lawlesse Libertine in his licentious freedome;
and abundance of Popish traditions. 2. The ignorant in his good meaning. 3. The civil man in his honest outward Conversation. 4. The tomb like Pharisee in his golden and graceless shows. 5. The profane in his diabolical conceit, that where sin does abound, grace will much more abound. 6. The lawless Libertine in his licentious freedom;
exacted service is seldome sure, it is rather done upon us, then by us; and the more chearefull, and voluntary, the more acceptable is our service to God.
exacted service is seldom sure, it is rather done upon us, then by us; and the more cheerful, and voluntary, the more acceptable is our service to God.
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the fearefull are excluded heaven, Rev, 21. 8. And Gods people are forbidden to feare, Gen. 15. 1. Luc. 12. 32. 1. 34. For these places are to be understood of carnall feare;
the fearful Are excluded heaven, Rev, 21. 8. And God's people Are forbidden to Fear, Gen. 15. 1. Luke 12. 32. 1. 34. For these places Are to be understood of carnal Fear;
3. Let no cavilling wrangler say, there is no feare in love, for perfect love casteth out feare, 1 Iohn 4. 18. We are to love God: therefore not to feare him. Love casts out feare:
3. Let no caviling wrangler say, there is no Fear in love, for perfect love Cast out Fear, 1 John 4. 18. We Are to love God: Therefore not to Fear him. Love Cast out Fear:
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Wives are to feare their husbands, Eph. 5. 33. Children are to feare their parents, Lev. 19. 3. Subjects are to feare their Magistrates, Rom. 13. 7. No man hence will conclude they therefore neither may nor can love their husbands, parents, and Magistrates:
Wives Are to Fear their Husbands, Ephesians 5. 33. Children Are to Fear their Parents, Lev. 19. 3. Subjects Are to Fear their Magistrates, Rom. 13. 7. No man hence will conclude they Therefore neither may nor can love their Husbands, Parents, and Magistrates:
Thou which dost not feare God because he is good, why dost thou not breake out into all sensuality? The principall fruits of life to my knowledge in all which feare not God.
Thou which dost not Fear God Because he is good, why dost thou not break out into all sensuality? The principal fruits of life to my knowledge in all which Fear not God.
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this feare enduring for ever, Psal. 19. 9. This being commanded unto, and the commendation of good men, Iob 1. 1. Acts 10. 2. I know there is difference betwixt filiall and servile feare;
this Fear enduring for ever, Psalm 19. 9. This being commanded unto, and the commendation of good men, Job 1. 1. Acts 10. 2. I know there is difference betwixt filial and servile Fear;
it being a meanes to obtaine fellowshippe with the Father. Notwithstanding, because there be many bad masters in this world, which wooe and intice all, allure and draw too many to forsake the Lord, and to serve them;
it being a means to obtain fellowship with the Father. Notwithstanding, Because there be many bad Masters in this world, which woo and entice all, allure and draw too many to forsake the Lord, and to serve them;
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1. Mans owne flesh is oft his master, which he carefully doth serve. 1. By too much pampering of it. 2. By an over carking and caring for the things of the body.
1. men own Flesh is oft his master, which he carefully does serve. 1. By too much pampering of it. 2. By an over carking and caring for the things of the body.
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he kept under his body, and made it serve him, 1 Cor. 9. 27. And forbids us to make provision for the flesh, &c. Rom. 13, 14. As for this service, it is no whit for a mans advantage;
he kept under his body, and made it serve him, 1 Cor. 9. 27. And forbids us to make provision for the Flesh, etc. Rom. 13, 14. As for this service, it is no whit for a men advantage;
Secondly, reposing more confident affiance in the skill of man, Asalike, 2. Chron. 16. 12. or power and valour, Isa. 31. 1. The contrary we see in David, Psal. 20. 7. Thirdly having mens persons in admiration, Iude 16. Thus parasiticall Prophets,
Secondly, reposing more confident affiance in the skill of man, Asalike, 2. Chronicles 16. 12. or power and valour, Isaiah 31. 1. The contrary we see in David, Psalm 20. 7. Thirdly having men's Persons in admiration, Iude 16. Thus parasitical prophets,
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like Ahabs 400. and soothing companions by flattering ostentation, have men in admiration for their person, ri•hes, honour, nobility, &c. without respect of the feare of God, or true vertue;
like Ahabs 400. and soothing Sodales by flattering ostentation, have men in admiration for their person, ri•hes, honour, Nobilt, etc. without respect of the Fear of God, or true virtue;
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least admonished) Thus who in his right wits would serve man, considering: 1. How helplesse he is, Isa. 2. 22. Cease from man whose breath is in his nostrills;
lest admonished) Thus who in his right wits would serve man, considering: 1. How helpless he is, Isaiah 2. 22. Cease from man whose breath is in his nostrils;
these Masters cannot redeeme a brother, nor give a ransome to God for him, Psal. 49. 6. 7. 2. How execrable, Isa. 31. 1. Ier. 17. 5. 3. How base and contemptible it is for man so to submit to man, made of the same materials, workman, manner,
these Masters cannot Redeem a brother, nor give a ransom to God for him, Psalm 49. 6. 7. 2. How execrable, Isaiah 31. 1. Jeremiah 17. 5. 3. How base and contemptible it is for man so to submit to man, made of the same materials, workman, manner,
and in that respect his equall, turning to dust, and rottennesse as well as he. 3. Many men serve the world, viz. the ambitious by his inordinate desire of honour,
and in that respect his equal, turning to dust, and rottenness as well as he. 3. Many men serve the world, viz. the ambitious by his inordinate desire of honour,
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The Covetous, by his love of riches, and obeying the avaritious desires thereof, serves Mammon: the voluptuous person, by being too much addicted to carnall delights, serves pleasure.
The Covetous, by his love of riches, and obeying the Avaricious Desires thereof, serves Mammon: the voluptuous person, by being too much addicted to carnal delights, serves pleasure.
First, they serve vanity, as Solomon concludes, who had a greater experiment of them all then any other, Eccl. 1. 2. the service of vanity must needs be vaine.
First, they serve vanity, as Solomon concludes, who had a greater experiment of them all then any other, Ecclesiastes 1. 2. the service of vanity must needs be vain.
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How doth this service abound with excruciating cares, tormenting discontents, ignoble jealousies, disquieting feares, base flatteries, restlesse contrivements,
How does this service abound with excruciating Cares, tormenting discontents, ignoble jealousies, disquieting fears, base flatteries, restless contrivements,
this Master is a deceitfull cousener, not much unlike Iacobs Master Laban, giving a blearey'd Leah for a promised Rahel: her best servitours often faile of their expectations: or if not so;
this Master is a deceitful cozener, not much unlike Iacobs Master Laban, giving a bleareyed Leah for a promised Rachel: her best servitors often fail of their Expectations: or if not so;
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If any man love the world, the love of the Father is not in him, 1. Iohn 2. 15. and no man can s•rve both God, and Mammon, Matth. 6. 24. 4. There is another Master which too many men serve;
If any man love the world, the love of the Father is not in him, 1. John 2. 15. and no man can s•rve both God, and Mammon, Matthew 6. 24. 4. There is Another Master which too many men serve;
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1. Obeying the wicked motions thereof, consenting to them, or practising them, Titus 3. 3. S. Paul forbids us of this service, Rom. 6. 6. and acknowledgeth that once we were servants to this evill Master, Rom. 6. 17. 19. 20. This is a service strongly bewitching men with amiable enchantments, having abundance of obsequious observants.
1. Obeying the wicked motions thereof, consenting to them, or practising them, Titus 3. 3. S. Paul forbids us of this service, Rom. 6. 6. and acknowledgeth that once we were Servants to this evil Master, Rom. 6. 17. 19. 20. This is a service strongly bewitching men with amiable enchantments, having abundance of obsequious observants.
then which no service more tedious and troublesome, wherein a man serves, not two, but a multitude of Masters, serving sinne in the lusts thereof, Rom. 6. 12. 3. So cruell,
then which no service more tedious and troublesome, wherein a man serves, not two, but a multitude of Masters, serving sin in the Lustiest thereof, Rom. 6. 12. 3. So cruel,
the heavenly company of glorious Angels, Rev. 19. 10. Yea, our blessed Saviour, our fellow-servant, Phil. 2. 7. Then which no fellow-servants more honourable. 2. Most gainefull:
the heavenly company of glorious Angels, Rev. 19. 10. Yea, our blessed Saviour, our Fellow servant, Philip 2. 7. Then which no Fellow servants more honourable. 2. Most gainful:
yea, temporall favours, if commodious for them, shall moreover and above be added to them, Mat. 6. 33. If they have not riches, it is because they are not good for them.
yea, temporal favours, if commodious for them, shall moreover and above be added to them, Mathew 6. 33. If they have not riches, it is Because they Are not good for them.
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Yea moreover, as this service gaines all things, 1 Cor. 3. 21. &c. And as a good friend loves at all times, Prov. 17. 7. So this service brings in gaines at all seasons, in sicknesse,
Yea moreover, as this service gains all things, 1 Cor. 3. 21. etc. And as a good friend loves At all times, Curae 17. 7. So this service brings in gains At all seasons, in sickness,
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and health, prosperity, and adversity, Rom. 8. 28. Yea, in life, and death, Phil. 1. 22. Another man dies, his gaines die with him, Psal. 49. 17. His treasure was laid up on earth,
and health, Prosperity, and adversity, Rom. 8. 28. Yea, in life, and death, Philip 1. 22. another man die, his gains die with him, Psalm 49. 17. His treasure was laid up on earth,
the servant of God dies, his gaines follow him, Rev. 14. 13. His treasure was laid up in heaven, departing hence therefore he followes his treasure, goes to his gaine:
the servant of God die, his gains follow him, Rev. 14. 13. His treasure was laid up in heaven, departing hence Therefore he follows his treasure, Goes to his gain:
but gets in heaven a better and enduring substance, Heb. 10. 34. Peradventure he may part with some corruptible inheritance, to take possession of an inheritance incorruptible, reserved in heaven, 1 Pet. 1. 4. Where he hath so much, that he is ever satisfied;
but gets in heaven a better and enduring substance, Hebrew 10. 34. Peradventure he may part with Some corruptible inheritance, to take possession of an inheritance incorruptible, reserved in heaven, 1 Pet. 1. 4. Where he hath so much, that he is ever satisfied;
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For, 1. Our Master is no churlish Nabal, to whom a man could not speake, 1 Sam. 25. 17. No unkind Laban, but a God most mercifull and pitifull; gracious and favourable; patient and long suffering.
For, 1. Our Master is no churlish Nabal, to whom a man could not speak, 1 Sam. 25. 17. No unkind Laban, but a God most merciful and pitiful; gracious and favourable; patient and long suffering.
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but such which is easie and light, Math. 11. 28. Not grievous, 1 Ioh. 5. 3. But the rejoycing of our hearts, Psal. 119. 111. I need not go from my Point in hand to fetch this threefold cord which is not easily broken.
but such which is easy and Light, Math. 11. 28. Not grievous, 1 John 5. 3. But the rejoicing of our hearts, Psalm 119. 111. I need not go from my Point in hand to fetch this threefold cord which is not Easily broken.
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or delightfull? Good servants 1. obey their Masters precepts. 2. Spend the chiefe of their time in their Masters businesse. 3. Delight to please them. 4. Have no intimate society with their Masters professed enemies. 5. Cannot endure to see or heare them abused. 6. And feare to offend them.
or delightful? Good Servants 1. obey their Masters Precepts. 2. Spend the chief of their time in their Masters business. 3. Delight to please them. 4. Have no intimate society with their Masters professed enemies. 5. Cannot endure to see or hear them abused. 6. And Fear to offend them.
Be we such good servants. 1. Obeying the will and Word of God. 2. Spending the day of our time in his service, walking Enoch - like with God, Gen. 5. 24. 3. Ioy in pleasing our so good and gracious Master. 4. Avoiding intimate familiarity with his enemies. 5. Not enduring to heare or see him dishonoured. 6. And fearing to offend him. Thus let us serve him;
Be we such good Servants. 1. Obeying the will and Word of God. 2. Spending the day of our time in his service, walking Enoch - like with God, Gen. 5. 24. 3. Joy in pleasing our so good and gracious Master. 4. Avoiding intimate familiarity with his enemies. 5. Not enduring to hear or see him dishonoured. 6. And fearing to offend him. Thus let us serve him;
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According to his Divine nature he and he onely is the Sonne of God, being begotten of the same substance of the Father by an everlasting generation, Math. 17. 5. 2. By Grace of personall union, the manhood of Christ being unseparably united to the person of the Sonne of God, Luke 1. 35. The Saints are Gods Sonnes by Adoption, Rom. 8. 17. Yea, all professours without practice are Gods Sonnes,
According to his Divine nature he and he only is the Son of God, being begotten of the same substance of the Father by an everlasting generation, Math. 17. 5. 2. By Grace of personal Union, the manhood of christ being unseparably united to the person of the Son of God, Lycia 1. 35. The Saints Are God's Sons by Adoption, Rom. 8. 17. Yea, all professors without practice Are God's Sons,
[ With his Son Iesus Christ ] Ioh. 15. 1, 2, 3, 4. I am the true vine, ye are the branches, 17. 23. 26. 21. I in them, &c. Eph. 3. 17. That Christ may dwell in your hearts by faith.
[ With his Son Iesus christ ] John 15. 1, 2, 3, 4. I am the true vine, you Are the branches, 17. 23. 26. 21. I in them, etc. Ephesians 3. 17. That christ may dwell in your hearts by faith.
But Christ Iesus and all true believers, Saints, or faithfull Christians are linkt and conglutinated in the firmest connexion of the Matrimoniall knot, and conjugall yoke:
But christ Iesus and all true believers, Saints, or faithful Christians Are linked and conglutinated in the firmest connexion of the Matrimonial knot, and conjugal yoke:
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Those who are bride, and bridegroome; husband and wife, are linkt and conglutinated in the firmest connexion of the Matrimoniall knot, and Conjugall yoke.
Those who Are bride, and bridegroom; husband and wife, Are linked and conglutinated in the firmest connexion of the Matrimonial knot, and Conjugal yoke.
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1. He wooeth, beseeching us by his Ministers, 2 Cor. 5. 20. 2. He contracts himselfe unto the Church by a firme and free promise of mariage with his Church with the consent of his Father.
1. He wooeth, beseeching us by his Ministers, 2 Cor. 5. 20. 2. He contracts himself unto the Church by a firm and free promise of marriage with his Church with the consent of his Father.
for they are good things, Prov. 18. 22. For they are their companions, Mal. 2. 14. And their owne flesh, Eph. 5. 28. Christ Iesus loved his Church with such entire and ardent love, that he gave himselfe for his Church.
for they Are good things, Curae 18. 22. For they Are their Sodales, Malachi 2. 14. And their own Flesh, Ephesians 5. 28. christ Iesus loved his Church with such entire and Ardent love, that he gave himself for his Church.
give such honor, or due benevolence unto, consolate with such ravishing comforts, graunt more willingly the honest and reasonable requests, governe, guide,
give such honour, or due benevolence unto, consolate with such ravishing comforts, grant more willingly the honest and reasonable requests, govern, guide,
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and direct more prudently a wife lovely beyond imagination, as Christ Iesus doth the Church, or true believers, Saints, or faithfull Christians his Spouse.
and Direct more prudently a wife lovely beyond imagination, as christ Iesus does the Church, or true believers, Saints, or faithful Christians his Spouse.
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That all true believers are the Spouse of Christ is perspicuously transparent, Rev. 19. 7, 8. 21. 9. 22. 27. Iohn 3. 29. And in this that they owe the selfesame duties to Christ Iesus which wives do owe to their husbands. sc. Subjection, reverence, obedience, &c.
That all true believers Are the Spouse of christ is perspicuously transparent, Rev. 19. 7, 8. 21. 9. 22. 27. John 3. 29. And in this that they owe the selfsame duties to christ Iesus which wives do owe to their Husbands. sc. Subjection, Reverence, Obedience, etc.
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Therefore all true believers have fellowship with Iesus Christ, &c. All those which are ingrafted and inoculated into Iesus Christ, have fellowshippe with Iesus Christ the Sonne of God.
Therefore all true believers have fellowship with Iesus christ, etc. All those which Are ingrafted and inoculated into Iesus christ, have fellowship with Iesus christ the Son of God.
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But all true believers, Saints, or faithfull Christians are ingrafted or inoculated into Iesus Christ. Therefore all true believers, &c. have fellowship with Iesus Christ, the &c.
But all true believers, Saints, or faithful Christians Are ingrafted or inoculated into Iesus christ. Therefore all true believers, etc. have fellowship with Iesus christ, the etc.
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4. He doth prune and purge out blindnesse by the word of Knowledge, errour by the Word of Confutation, desperation, by the word of Consolation, &c. and he preserves, &c. and on the contrary he rejects the fruitlesse branches, that so they may wither,
4. He does prune and purge out blindness by the word of Knowledge, error by the Word of Confutation, desperation, by the word of Consolation, etc. and he preserves, etc. and on the contrary he rejects the fruitless branches, that so they may wither,
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as a vine gives juyce and life to all its branches; he ministreth to Christians the sappe of his grace, and spirit, whereby they live, grow, and bring forth good workes;
as a vine gives juice and life to all its branches; he Ministereth to Christians the sap of his grace, and Spirit, whereby they live, grow, and bring forth good works;
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In this vine the roote is Christ, his God-head the stemme, his Manhood, the s•ppe, his graces, the branches, true beleevers, and the grapes good workes.
In this vine the root is christ, his Godhead the stem, his Manhood, the s•ppe, his graces, the branches, true believers, and the grapes good works.
Neither is this contradicted, where the Church is called a vine, Psal. 80. 9. 14. Isa. 5. 1. 2. 3. A vine it is whose sense is Gods protection, whose preachers are its watchmen, their doctrines and exhortations as a winepresse to wring out good duties as sweet iuyce;
Neither is this contradicted, where the Church is called a vine, Psalm 80. 9. 14. Isaiah 5. 1. 2. 3. A vine it is whose sense is God's protection, whose Preachers Are its watchmen, their doctrines and exhortations as a winepress to wring out good duties as sweet juice;
Nor where Christ is called a branch as he oftentimes is, Ier. 33. 15. Zach. 3. 8. 6. 12. for when Christ is a branch, his Church is the vine, himselfe the Head or chiefe branch, his Saints inferiour twigs, his graces sappe, blossome, bud, and grapes.
Nor where christ is called a branch as he oftentimes is, Jeremiah 33. 15. Zach 3. 8. 6. 12. for when christ is a branch, his Church is the vine, himself the Head or chief branch, his Saints inferior twigs, his graces sap, blossom, bud, and grapes.
But all true beleevers are built together, or laid upon Christ Iesus the foundation, &c. Ephes. 2. 20, 21, 22. 1. Pet. 2. 5. 6, 7. Therefore Christ Iesus is:
But all true believers Are built together, or laid upon christ Iesus the Foundation, etc. Ephesians 2. 20, 21, 22. 1. Pet. 2. 5. 6, 7. Therefore christ Iesus is:
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and misbeleevers, they perishing by refusing to be laid upon this stone. 3. A pretious stone, 1. Pet. 2. 6. hee being of exceeding great value, more worth then millions of worlds. 4. A living stone, 1. Pet. 2. 4. preserving the faithfull in the life of grace to the life of glory. 5. A stone with seaven eyes, Zach. 4. 10. in regard Gods providence watcheth graciously over all such who are built upon this stone. 6. Yea the foundation of his Church,
and misbelievers, they perishing by refusing to be laid upon this stone. 3. A precious stone, 1. Pet. 2. 6. he being of exceeding great valve, more worth then millions of world's. 4. A living stone, 1. Pet. 2. 4. preserving the faithful in the life of grace to the life of glory. 5. A stone with seaven eyes, Zach 4. 10. in regard God's providence watches graciously over all such who Are built upon this stone. 6. Yea the Foundation of his Church,
and chosen, 1. Cor. 3. 10, 11. Other foundation can no man lay, then that is layd, which is Iesus Christ, Ephes. 2. 20. Iesus Christ himselfe being the chiefe corner stone, 1. Pet. 2. 6.
and chosen, 1. Cor. 3. 10, 11. Other Foundation can no man lay, then that is laid, which is Iesus christ, Ephesians 2. 20. Iesus christ himself being the chief corner stone, 1. Pet. 2. 6.
True it is, that the decree of Gods election grounded upon his everlasting love is a foundation, 2. Tim. 2. 19. because the godly are stayed upon this,
True it is, that the Decree of God's election grounded upon his everlasting love is a Foundation, 2. Tim. 2. 19. Because the godly Are stayed upon this,
as a house upon the foundation. 2. Christian doctrine is a foundation also, Heb. 6. 1. It being a meanes to build men upon Christ the foundation. 3. Christian princes,
as a house upon the Foundation. 2. Christian Doctrine is a Foundation also, Hebrew 6. 1. It being a means to built men upon christ the Foundation. 3. Christian Princes,
as a house on the foundation. 4. The Apostles, and Prophets, Ephes. 2. 20. Not onely Peter (those who make Peter the foundation whereon the Church is built. 1. Falsifye the Text, which is, not Ʋpon thee Peter, but Ʋpon this Rocke. 2. Deale reprochfully with Christ, lifting Peter into the roome of his Master. 3. Injuriously with the Church, building it upon so weake a rocke which so often failed) but the Apostles and Prophets all of them as well as he are foundations ( viz. second,
as a house on the Foundation. 4. The Apostles, and prophets, Ephesians 2. 20. Not only Peter (those who make Peter the Foundation whereon the Church is built. 1. Falsify the Text, which is, not Ʋpon thee Peter, but Ʋpon this Rock. 2. Deale reproachfully with christ, lifting Peter into the room of his Master. 3. Injuriously with the Church, building it upon so weak a rock which so often failed) but the Apostles and prophets all of them as well as he Are foundations (viz. second,
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or firme foundation whereon his Church is built. 2. He supporting, and bearing it Vp, as a foundation, against the gates of hell, that they cannot prevaile against it.
or firm Foundation whereon his Church is built. 2. He supporting, and bearing it Up, as a Foundation, against the gates of hell, that they cannot prevail against it.
And the Saints are the stones. 1. Called lively, 1. Pet. 2. 5. because they are quickened with the life of God by the doctrine of the gospell. 2. Stones made up into a spirituall house, Ephes. 2. 20, 21, 22. because they are founded on Christ the head stone.
And the Saints Are the stones. 1. Called lively, 1. Pet. 2. 5. Because they Are quickened with the life of God by the Doctrine of the gospel. 2. Stones made up into a spiritual house, Ephesians 2. 20, 21, 22. Because they Are founded on christ the head stone.
All true beleevers are members, &c. Christ the head, &c. Ephes. 4. 12. edifying the body of Christ. 15. head even Christ, 5. 13. Christ is the head of the Church, 30. for we are members of his body, of his flesh,
All true believers Are members, etc. christ the head, etc. Ephesians 4. 12. edifying the body of christ. 15. head even christ, 5. 13. christ is the head of the Church, 30. for we Are members of his body, of his Flesh,
All those sweet mellodious resemblances twixt Christ and Christians recorded in sacred writ necessarily conclude that there is a society, betwixt Christ and true Christians;
All those sweet melodious resemblances betwixt christ and Christians recorded in sacred writ necessarily conclude that there is a society, betwixt christ and true Christians;
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yea such, then which none more lovely, none more firme, none more inseperable; it being knit and tyed with the strong, and lasting ligaments of all societies.
yea such, then which none more lovely, none more firm, none more inseparable; it being knit and tied with the strong, and lasting ligaments of all societies.
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8. Christ is a Feast maker, the Church a Banqueting house, Christians are Ghests, Prov. 9. 1. 2. Math. 22. 1. 9. Christ is a Teacher, the Church a Schoole, Christians are Schollers.
8. christ is a Feast maker, the Church a Banqueting house, Christians Are Guests, Curae 9. 1. 2. Math. 22. 1. 9. christ is a Teacher, the Church a School, Christians Are Scholars.
10. Christ is a King, the Church is a Kingdome, Christians are Subjects. 11. Christ is a Bridegroome, the Church is a Wedding house, Christians the Bride.
10. christ is a King, the Church is a Kingdom, Christians Are Subject's. 11. christ is a Bridegroom, the Church is a Wedding house, Christians the Bride.
12. Christ is the Foundation, the Church is the Building, and Christians are Stones. 13. Christ is the Head, the Church is a Body, and Christians are Members.
12. christ is the Foundation, the Church is the Building, and Christians Are Stones. 13. christ is the Head, the Church is a Body, and Christians Are Members.
stilled the raging waves of the impetuous sea, healed incurable diseases, vanquished Sathan, and consumeth Antichrist, 2 Thes. 2. 8. With Christ I say:
stilled the raging waves of the impetuous sea, healed incurable diseases, vanquished Sathan, and consumeth Antichrist, 2 Thebes 2. 8. With christ I say:
of whom what shall I say? He being wonderfull, Isa. 9. 5. In his conception, in his birth, in his speech, in his miracles, in his life, in his sufferings, in his death, in his rising, and in his actions. He fed multitudes with little; he wrought strange miracles;
of whom what shall I say? He being wonderful, Isaiah 9. 5. In his conception, in his birth, in his speech, in his Miracles, in his life, in his sufferings, in his death, in his rising, and in his actions. He fed Multitudes with little; he wrought strange Miracles;
and do you not dread to lade with taunting quips, villanous reproches, all hellish language and usage, such who have fellowship with him? Yea such who are, 1. The redeemed of this Redeemer. 2. The holy ones of this Sanctifier. 3. The clients of this preserver. 4. The souldiers of this Captaine. 5. The servants of this Lord. 6. The subjects of this King. 7. The brethren and sisters of this Brother. 8. The sheepe of this Shepheard. 9. The Bride of this husband. 10. The members of this head?
and do you not dread to lade with taunting quips, villainous Reproaches, all hellish language and usage, such who have fellowship with him? Yea such who Are, 1. The redeemed of this Redeemer. 2. The holy ones of this Sanctifier. 3. The Clients of this preserver. 4. The Soldiers of this Captain. 5. The Servants of this Lord. 6. The subject's of this King. 7. The brothers and Sisters of this Brother. 8. The sheep of this Shepherd. 9. The Bride of this husband. 10. The members of this head?
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These are Christ his sheepe for whom he laid downe his life, Iohn 10. 15. These are branches abiding in Christ, who shall have whatsoever they aske, Iohn 15. 7.
These Are christ his sheep for whom he laid down his life, John 10. 15. These Are branches abiding in christ, who shall have whatsoever they ask, John 15. 7.
and labour, hunger, and thirst, buffetings, and scourgeings, despightfull spittings, contumelious crowning with thorns Iudas his trecherie, the soldiers barbarous inhumanity, the false witnes bearing of the perjur'd accusers, the frequent solliciting accusations of the Iewes, the unjust condemnation of Pilate, the cruelty of his executioners, the cursed death of the Crosse, the sweaty agony of Bloud, the heavy Passion upon the Crosse, the temptations of Sathan, Gods wrath, and the torments of hell:
and labour, hunger, and thirst, buffetings, and scourgeings, despiteful spittings, contumelious crowning with thorns Iudas his treachery, the Soldiers barbarous inhumanity, the false witness bearing of the perjured accusers, the frequent soliciting accusations of the Iewes, the unjust condemnation of Pilate, the cruelty of his executioners, the cursed death of the Cross, the sweaty agony of Blood, the heavy Passion upon the Cross, the temptations of Sathan, God's wrath, and the torments of hell:
Do you not tremble to wish evill unto, much more to speake evill of, most of all to wrong actually those who are the pasture sheepe of such a Shepheard, branches of such a vine; souldiers of such a Captaine;
Do you not tremble to wish evil unto, much more to speak evil of, most of all to wrong actually those who Are the pasture sheep of such a Shepherd, branches of such a vine; Soldiers of such a Captain;
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We therefore with patience, contentment, and gladnesse suffer all your hellish indignities, even when you plow upon our backes, and make long furrowes:
We Therefore with patience, contentment, and gladness suffer all your hellish indignities, even when you blow upon our backs, and make long furrows:
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our bettering by your scourgings comes not from you, aiming at nothing lesse, being helpers forward of our afflictions when our Father was but a little displeased with us, Zach. 1. 15. But from our Fathers love and bounty, making all things worke together for our good, Rom. 8. 28. You shall therefore smart for grieving us;
our bettering by your scourgings comes not from you, aiming At nothing less, being helpers forward of our afflictions when our Father was but a little displeased with us, Zach 1. 15. But from our Father's love and bounty, making all things work together for our good, Rom. 8. 28. You shall Therefore smart for grieving us;
Witnesse the hard-hearted Aegyptians, Ahab, Iezabel, the three Herods, the first butchering the harmlesse Innocents, the second beheading Iohn the Baptist, and the third Saint Iames. Witnesse cruell Nero, bloudy Domitian, Iohn de Roma, Minerius, stinking Gardiner; witnesse the forty two children mocking the Prophet, Ishmael scoffing at Isaac, cursing Shimei, railing Rabshakeh, and others:
Witness the hardhearted egyptians, Ahab, Jezebel, the three Herods, the First butchering the harmless Innocents, the second beheading John the Baptist, and the third Saint James Witness cruel Nero, bloody Domitian, John de Roma, Minerius, stinking Gardener; witness the forty two children mocking the Prophet, Ishmael scoffing At Isaac, cursing Shimei, railing Rabshakeh, and Others:
yea, such who so many wayes have such intimate and inseparable society with Iesus Christ, that what is done to these, is done to him, Math. 25. 40. And he who persecuteth them, persecuteth him, Acts 9. 4.
yea, such who so many ways have such intimate and inseparable society with Iesus christ, that what is done to these, is done to him, Math. 25. 40. And he who persecuteth them, persecuteth him, Acts 9. 4.
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PResume not O you sonnes of men to harme, or hurt those who have fellowship with Iesus Christ: Be it they are generally hated of all sorts and conditions:
PResume not Oh you Sons of men to harm, or hurt those who have fellowship with Iesus christ: Be it they Are generally hated of all sorts and conditions:
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and worldlings wicked, 1 Ioh. 3. 12. Even as the ancient Paynims in Tertullians time could fault Caius Seius for nothing, save for being a Christian, which in their apprehensions was sufficient to make him an evill man:
and worldlings wicked, 1 John 3. 12. Even as the ancient Pagans in Tertullia's time could fault Caius Seius for nothing, save for being a Christian, which in their apprehensions was sufficient to make him an evil man:
So the prophane ones of the world thinke it as great a crime as may be to be a professour, to whom we may say (as Tertullian to the forenamed Heathens:
So the profane ones of the world think it as great a crime as may be to be a professor, to whom we may say (as Tertullian to the forenamed heathens:
Who in very deed do complaine of the unfruitfulnesse of Christians? The chiefe are Bawds, Merchants for whores, Wittals, privy Murtherers, Poysoners Magicians, &c. Even so might I reason and say, who are they which are so enraged against the most upright-hearted Professours? The chiefe and principall are swinish Drunkards, cut-throat usurers, prodigious swearers, uncleane whore-mongers, &c.
Who in very deed do complain of the unfruitfulness of Christians? The chief Are Bawds, Merchant's for whores, Wittals, privy Murderers, Poisoners Magicians, etc. Even so might I reason and say, who Are they which Are so enraged against the most upright-hearted Professors? The chief and principal Are swinish Drunkards, cutthroat usurers, prodigious swearers, unclean whoremongers, etc.
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3. Although I confesse you may find some Iudasses and Demasses amongst the Saints, (and why not aswell as a Devill in Christs selected Twelve, a sacrilegious couple,
3. Although I confess you may find Some Judases and Dema sus among the Saints, (and why not aswell as a devil in Christ selected Twelve, a sacrilegious couple,
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and an Apostaticall worldling in the Apostles company?) Yet for the generall I dare say of Puritannicall Christians (what Puritanes I disclaime, what I apologize for, I have formerly shewed in briefe, such which will not be prophane, such who are professing,
and an Apostatical worldling in the Apostles company?) Yet for the general I Dare say of Puritannicall Christians (what Puritanes I disclaim, what I apologise for, I have formerly showed in brief, such which will not be profane, such who Are professing,
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or when Christians are brought forth with their owne title, which of them is such as many guilty persons of yours? with which the prisons alwayes waxe hot, the mines do sigh with yours, with yours the beasts are fatted.
or when Christians Are brought forth with their own title, which of them is such as many guilty Persons of yours? with which the prisons always wax hight, the mines do sighs with yours, with yours the beasts Are fatted.
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— No Christian is there except for being a Christian, or if otherwise, then he is no Christian ) which of them is a drunkard, swearer, lyar? Which of them is a defrauder? Which of them is as many of yours? (O thou world) which yearely fill the prisons, make worke for the hang-man? Which of them live prophanely and wickedly?
— No Christian is there except for being a Christian, or if otherwise, then he is no Christian) which of them is a drunkard, swearer, liar? Which of them is a defrauder? Which of them is as many of yours? (Oh thou world) which yearly fill the prisons, make work for the hangman? Which of them live profanely and wickedly?
2. For whom Christ Iesus (Gal. 2. 20.) gave himselfe, — for me, — for us, Eph. 5. 2. 3. To whom Christ is given, Isa. 9. 6. Eph. 1. 22. Gave himselfe to the Church.
2. For whom christ Iesus (Gal. 2. 20.) gave himself, — for me, — for us, Ephesians 5. 2. 3. To whom christ is given, Isaiah 9. 6. Ephesians 1. 22. Gave himself to the Church.
1. Then reason and conclude thus. 1. Are those who are the principall laborious instruments to irritate and incense tumultuous turbulent spirits to pursue with deadly hatred and all implacable,
1. Then reason and conclude thus. 1. are those who Are the principal laborious Instruments to irritate and incense tumultuous turbulent spirits to pursue with deadly hatred and all implacable,
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and impetuous despightfulnesse-sincere-hearted Nathaniels, informing them (although falsly) that such Scripture-men, Bible-bearers, Sermon ▪ haunters, &c. are all notorious hypocrites, and vile dissemblers;
and impetuous despightfulnesse-sincere-hearted nathaniel's, informing them (although falsely) that such Scripturemen, Biblebearers, Sermon ▪ haunters, etc. Are all notorious Hypocrites, and vile dissemblers;
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and are all such which enragedly exclaime against the sincerest worshippers of God. 1. Either sottish ignorant lossels, speaking against those things which they know not,
and Are all such which enragedly exclaim against the Sincerest worshippers of God. 1. Either sottish ignorant lossels, speaking against those things which they know not,
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2. Yea, doth this malignant or misled company pursue with all contumelious disgracefull reproches and maledictions the unblameable carriages of good men,
2. Yea, does this malignant or misled company pursue with all contumelious disgraceful Reproaches and maledictions the unblameable carriages of good men,
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prophane jestings, quarellous contentions, quaffing, carousing and drunken healthings, oppression, usury, and all unjust gettings, wanton ribauldry? &c. Insomuch that Iudges,
profane jestings, quarrellous contentions, quaffing, carousing and drunken healthings, oppression, Usury, and all unjust gettings, wanton ribaldry? etc. Insomuch that Judges,
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Do they labour diligently in their callings? Frequent Sermons? Sanctifie Sabbaths? Relieve the distressed? Instruct their families? &c. All which are necessary and excellent duties,
Do they labour diligently in their callings? Frequent Sermons? Sanctify Sabbaths? Relieve the distressed? Instruct their families? etc. All which Are necessary and excellent duties,
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1. He is theirs. 1. By an everlasting covenant, Ezek. 32. 40. 2. By a firme and inseparable contract, Hos. 2. 19. 3. By vow. 4. By promise. 5. By oath, Eph. 16. 8. 6. By donation, given for them,
1. He is theirs. 1. By an everlasting Covenant, Ezekiel 32. 40. 2. By a firm and inseparable contract, Hos. 2. 19. 3. By Voelli. 4. By promise. 5. By oath, Ephesians 16. 8. 6. By donation, given for them,
as he is their Creatour. 2. Redeemed, as he is their Redeemer. 3. Holy ones, as he is their Sanctifier. 4. Souldiers ▪ as he is their Captaine. 5. Servants,
as he is their Creator. 2. Redeemed, as he is their Redeemer. 3. Holy ones, as he is their Sanctifier. 4. Soldiers ▪ as he is their Captain. 5. Servants,
3. That Christ receives of those that be his Saints, 1. their sinnes with the punishments, 2 Cor. 5. 21. 2. Their afflictions and miseries, suffering with them, Acts 9. 4. And they receive of Christ Iesus, 1. Right of Adoption. 2. Right of Iustification, 1 Cor. 1. 30. Right of salvation, Col. •. 12, 13. And the Lord to be their portion, Psal. 16. 5. 73. 26. Mr. Burton saith:
3. That christ receives of those that be his Saints, 1. their Sins with the punishments, 2 Cor. 5. 21. 2. Their afflictions and misery's, suffering with them, Acts 9. 4. And they receive of christ Iesus, 1. Right of Adoption. 2. Right of Justification, 1 Cor. 1. 30. Right of salvation, Col. •. 12, 13. And the Lord to be their portion, Psalm 16. 5. 73. 26. Mr. Burton Says:
Doe I dread to soile, or demolish the glittering Palaces of Princes, and Peeres? And shall I presume once to endeavour to ruinate or contaminate the Lords owne Temple, founded and built upon Christ Iesus? Am I affraid to harme,
Do I dread to soil, or demolish the glittering Palaces of Princes, and Peers? And shall I presume once to endeavour to ruinate or contaminate the lords own Temple, founded and built upon christ Iesus? Am I afraid to harm,
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Be it they are deformed in their owne eyes, and the eyes of Atheists, Hypocrites, &c. Yet are they lovely in the eyes of the Bridegroome Christ, Cantic. 1. 7. And the Bridegroomes friends, Cantic. 5. 9. 17. Be it they are not gracious with all, yet they are with some.
Be it they Are deformed in their own eyes, and the eyes of Atheists, Hypocrites, etc. Yet Are they lovely in the eyes of the Bridegroom christ, Cantic. 1. 7. And the Bridegrooms Friends, Cantic. 5. 9. 17. Be it they Are not gracious with all, yet they Are with Some.
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yea all you of the fiercer and milder temper of ungodly ones, be you all intreated to agglutinate your selves into this society with Christ Iesus the Sonne of God.
yea all you of the fierce and milder temper of ungodly ones, be you all entreated to agglutinate your selves into this society with christ Iesus the Son of God.
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That I may therefore induce and draw you to a love and liking of, inflame and set on fire your never satisfied appetites after this incomparable and ineffable incorporation.
That I may Therefore induce and draw you to a love and liking of, inflame and Set on fire your never satisfied appetites After this incomparable and ineffable incorporation.
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and most odoriferous, Cantic. •. 16. My beloved is mine, and I am his: He se•deth among the Lillies. i. Christ Iesus is among those persons and places where his graces grow, which graces make those in whom they dwell Lilly-like. 1. In regard of their dignity and excellency compared with unbelievers. 2. In regard of their spirituall beauty;
and most odoriferous, Cantic. •. 16. My Beloved is mine, and I am his: He se•deth among the Lilies. i. christ Iesus is among those Persons and places where his graces grow, which graces make those in whom they dwell Lily-like. 1. In regard of their dignity and excellency compared with unbelievers. 2. In regard of their spiritual beauty;
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Christs purity, and Christians piety compared with carnall Hypocrites, Epicures, and Atheists. 3. In regard of their sweet savour or smell, compared with lewd livers.
Christ purity, and Christians piety compared with carnal Hypocrites, Epicureans, and Atheists. 3. In regard of their sweet savour or smell, compared with lewd livers.
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therefore most beautifull, lovely, and pleasant. Myrrhe, Aloes, and Cassia are sweet incense and perfuming powders affoording pleasurefull delectation;
Therefore most beautiful, lovely, and pleasant. Myrrh, Aloes, and Cassia Are sweet incense and perfuming powders affording pleasurefull delectation;
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all the garments of all this goodfellowship smell of Myrrhe, Aloes, and Cassia, Psal. 45. 8. 1. Christ Iesus the head of this society is a bunch, or bundle of myrrhe, or pleasant nosegay, continually refreshing those which are joyned to him with his delectable sweetnesse, Cantic. 1. 13. Yea, his excellent sweetnesse to every Christian soule is like Calamus and Camphire, which be sweet and delightfull things, Cantic. 1. 14. 4. 1•.
all the garments of all this Good fellowship smell of Myrrh, Aloes, and Cassia, Psalm 45. 8. 1. christ Iesus the head of this society is a bunch, or bundle of myrrh, or pleasant nosegay, continually refreshing those which Are joined to him with his delectable sweetness, Cantic. 1. 13. Yea, his excellent sweetness to every Christian soul is like Calamus and Camphire, which be sweet and delightful things, Cantic. 1. 14. 4. 1•.
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and beautifull sweetnesse, he is called the rose of Sharon, Cant. 2. 1. 2. All this society is a garden inclosed, whose plants are an Orchard of Pomgranats: i. e.
and beautiful sweetness, he is called the rose of Sharon, Cant 2. 1. 2. All this society is a garden enclosed, whose plants Are an Orchard of Pomegranates: i. e.
the faithfull members of Christ as plants beare all sweet delectable fruits, as Camphire, Spiknard, and Saffron, &c. 4. 12, 13. Yea to whom the singing of birds is come: i. e.
the faithful members of christ as plants bear all sweet delectable fruits, as Camphire, Spiknard, and Saffron, etc. 4. 12, 13. Yea to whom the singing of Birds is come: i. e.
the time which followeth effectuall vocation, when the sharpe winter of an unregenerate estate being over, the soule is refreshed with most comfortable graces, Cant. 2. 12. yea so delightfull, that Christ Iesus saith of them,
the time which follows effectual vocation, when the sharp winter of an unregenerate estate being over, the soul is refreshed with most comfortable graces, Cant 2. 12. yea so delightful, that christ Iesus Says of them,
1. The builder of it is most glorious, for he is a King of glory, Psal. 24. 7. and Lord of glory, 1. Cor. 2. 8. 2. The foundations of it as glorious as may be, Isa. 54. 11. Saphires, Rev. 21. 19. Iasper, Saphir, Chalcedonye, Emerald, Sardonix, Sardius, Chrysolite, Beryl, Topaze, Chrysophrasus, Iacinth, Amethist.
1. The builder of it is most glorious, for he is a King of glory, Psalm 24. 7. and Lord of glory, 1. Cor. 2. 8. 2. The foundations of it as glorious as may be, Isaiah 54. 11. Sapphires, Rev. 21. 19. Iasper, Saphir, Chalcedonye, Emerald, Sardonix, Sardius, chrysolite, Beryl, Topaz, Chrysophrasus, Jacinth, Amethyst.
The decree of Election is one foundation, 2. Tim. 2. 10. The summe of Christian doctrine is another foundation, Heb. 6. 1. The doctrine of the Apostles,
The Decree of Election is one Foundation, 2. Tim. 2. 10. The sum of Christian Doctrine is Another Foundation, Hebrew 6. 1. The Doctrine of the Apostles,
4. The wals are glorious, Isa. 26. 1. Salvation will God appoint for wals, 60. 8. call thy wals salvation, Zach. 2. 5. I (saith the Lord) will be a wall of fire round about,
4. The walls Are glorious, Isaiah 26. 1. Salvation will God appoint for walls, 60. 8. call thy walls salvation, Zach 2. 5. I (Says the Lord) will be a wall of fire round about,
and comfortable graces of Christ Iesus called their garments, Psal. 45. 8. Because 1. the nakednesse of their soules is hereby covered, 2. they are comforted,
and comfortable graces of christ Iesus called their garments, Psalm 45. 8. Because 1. the nakedness of their Souls is hereby covered, 2. they Are comforted,
the city of our God, the perfection of beauty, Psal. 50. 2. and the holy mountaine, Zach. 8. 3. But also all the persons of this society are Christs brethren, sisters, and mothers, Marc. 2. 33. Kings,
the City of our God, the perfection of beauty, Psalm 50. 2. and the holy mountain, Zach 8. 3. But also all the Persons of this society Are Christ brothers, Sisters, and mother's, Marc. 2. 33. Kings,
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and Priests, Rev. 1. 6. a chosen generation, a royall priesthood, an holy nation, a peculiar people, 1. Pet. 2. 9. the daughter and queene of Christ, Psal. 45. 9, 10. Saints, jewels, the Dove, and Spouse of Christ.
and Priests, Rev. 1. 6. a chosen generation, a royal priesthood, an holy Nation, a peculiar people, 1. Pet. 2. 9. the daughter and queen of christ, Psalm 45. 9, 10. Saints, Jewels, the Dove, and Spouse of christ.
3. They are cleansed from their sinnes by the bloud of Christ, 1. Iohn 1. 7. he having washed them from their sinnes in his owne bloud, Rev. 1. 5. 4. They have the saving knowledge of God, and his Son Christ Iesus, 1. Iohn 2. 20. which is life eternall, Ioh. 17. 3. and a true cause of glorifying.
3. They Are cleansed from their Sins by the blood of christ, 1. John 1. 7. he having washed them from their Sins in his own blood, Rev. 1. 5. 4. They have the Saving knowledge of God, and his Son christ Iesus, 1. John 2. 20. which is life Eternal, John 17. 3. and a true cause of glorifying.
5. They have the holy Ghost given them, Rom. 5. 5. whereby they cry Abba father, Rom. 8. 15. which beares witnesse with their spirits, that they are the children of God, whereby they are ascertained, that God dwels in them,
5. They have the holy Ghost given them, Rom. 5. 5. whereby they cry Abba father, Rom. 8. 15. which bears witness with their spirits, that they Are the children of God, whereby they Are ascertained, that God dwells in them,
7. They are invincible, being able to do all things through Christ which strengtheneth them, Philip. 4. 13. So that tribulation, distresse, persecution, famine, nakednesse, perill, sword,
7. They Are invincible, being able to do all things through christ which strengtheneth them, Philip. 4. 13. So that tribulation, distress, persecution, famine, nakedness, peril, sword,
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nor death, nor life, nor angels are able to seperate them from the love of God in Christ our Lord, Rom. 8. for in all these they are more then conquerours through him that loved them:
nor death, nor life, nor Angels Are able to separate them from the love of God in christ our Lord, Rom. 8. for in all these they Are more then conquerors through him that loved them:
for the inseperable firmenesse, we see our Saviour affirming that they cannot perish, and that no man can plucke them out of his hand, Iohn. 10. 27. He dwels in them and they in him, so that the gates of hell cannot prevaile against them, Mat. 16. 18. yea neither death, nor life,
for the inseparable firmness, we see our Saviour affirming that they cannot perish, and that no man can pluck them out of his hand, John. 10. 27. He dwells in them and they in him, so that the gates of hell cannot prevail against them, Mathew 16. 18. yea neither death, nor life,
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nor depth, nor any other creature is able to separate them from the love of God which in Christ Iesus, Rom. 8. 38. 39. This is the richest company in the world:
nor depth, nor any other creature is able to separate them from the love of God which in christ Iesus, Rom. 8. 38. 39. This is the Richest company in the world:
for his parentage was poore, Luke 2. 7. his education poore, Luke 2. 5. his maintenance poore, Luke 9 ▪ 58. and his attendance poore, Matth. 4. 18. Secondly, in respect of his estimation in the world amongst men, Mark. 6. 2. is not this the Carpenter the Sonne of Mary, &c. Iohn 6. 42. is not this the Sonne of Ioseph, whose father and mother we know, Iohn 7. 18. have any of the rulers or Pharisees beleeved on him? Thus he became poore, to make those who have fellowship with him rich. 1. Both in earthly things,
for his parentage was poor, Lycia 2. 7. his education poor, Lycia 2. 5. his maintenance poor, Lycia 9 ▪ 58. and his attendance poor, Matthew 4. 18. Secondly, in respect of his estimation in the world among men, Mark. 6. 2. is not this the Carpenter the Son of Mary, etc. John 6. 42. is not this the Son of Ioseph, whose father and mother we know, John 7. 18. have any of the Rulers or Pharisees believed on him? Thus he became poor, to make those who have fellowship with him rich. 1. Both in earthly things,
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2. In the full assurance of Gods favour, grace, and mercy, Col. 2. 2. their hearts — being knit together in love unto all riches of the full assurance of understanding, Ephes. 2. 4. 7.
2. In the full assurance of God's favour, grace, and mercy, Col. 2. 2. their hearts — being knit together in love unto all riches of the full assurance of understanding, Ephesians 2. 4. 7.
and utterance, and knowledge, 2. Pet. 1. 5. Adding to their faith, vertue, to vertue, knowledge, to knowledge, temperance, &c. 1. These are rich in the feare of God;
and utterance, and knowledge, 2. Pet. 1. 5. Adding to their faith, virtue, to virtue, knowledge, to knowledge, temperance, etc. 1. These Are rich in the Fear of God;
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the true feare of God being a badge and character of a perfect and upright man, Iob 1. 8. having a protecting guard of glorious Angels, Psal. 34 7. and a large,
the true Fear of God being a badge and character of a perfect and upright man, Job 1. 8. having a protecting guard of glorious Angels, Psalm 34 7. and a large,
and ample promise of the fruition of all good things, Psal. 34. 9, 10. 2. These are rich in heavenly wisedome consisting in true godlinesse, and this is unparalle•d wealth;
and ample promise of the fruition of all good things, Psalm 34. 9, 10. 2. These Are rich in heavenly Wisdom consisting in true godliness, and this is unparalle•d wealth;
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length of daies being in her right hand, and in her left hand riches and honour, Prov. 3. 6. 3. These are rich in saving knowledge, they having an unction from the holy one and knowe all things, 1. Ioh. 2. 20. which knowledge is riches of such a nature, that it is the true cause of spirituall glorying, Ier. 9. 24. yea it is life eternall, Ioh. 17. 3. yea doubtlesse all things are to be counted but losse for the excellencie of the knowledge of Christ. Phil. 3. 8. 4. They are rich in faith, Iam. 2. 5. rich in faith;
length of days being in her right hand, and in her left hand riches and honour, Curae 3. 6. 3. These Are rich in Saving knowledge, they having an unction from the holy one and know all things, 1. John 2. 20. which knowledge is riches of such a nature, that it is the true cause of spiritual glorying, Jeremiah 9. 24. yea it is life Eternal, John 17. 3. yea doubtless all things Are to be counted but loss for the excellency of the knowledge of christ. Philip 3. 8. 4. They Are rich in faith, Iam. 2. 5. rich in faith;
then which what greater riches? bringing to God, Heb. 11. 6. begetting to God, Iohn 1. 12. justifying, Rom. 5. 1. sanctifying, Acts 15. 9. overcomming the world, 1. Ioh. 5. 4. and the divel, 1. Pet. 5. 9. making prayer powerfull, Iames 5. 17. and the enjoyer to continue in grace, 2. Cor. 1. 20. 5. They are rich in hope, Rom. 15. 13. they abounding in hope through the power of the holy Ghost.
then which what greater riches? bringing to God, Hebrew 11. 6. begetting to God, John 1. 12. justifying, Rom. 5. 1. sanctifying, Acts 15. 9. overcoming the world, 1. John 5. 4. and the Devil, 1. Pet. 5. 9. making prayer powerful, James 5. 17. and the enjoyer to continue in grace, 2. Cor. 1. 20. 5. They Are rich in hope, Rom. 15. 13. they abounding in hope through the power of the holy Ghost.
Then which what better wealth? 1. It being an helmet of salvation, wherewith the vitall parts of a christian souldiour are protected from receiving any deadly wound in this their sharpe warfare, Ephes. 6. 17. 2. This being an anchor of the soule, sure,
Then which what better wealth? 1. It being an helmet of salvation, wherewith the vital parts of a christian soldier Are protected from receiving any deadly wound in this their sharp warfare, Ephesians 6. 17. 2. This being an anchor of the soul, sure,
good workes, 1. Tim. 6 13. then which what wealth more advantageous? By this they laying up in store a good foundation, 1. Tim. 6. 17, 18. This being a principall preservative against the contagious Gangrene Covetousnesse, the root of all evill.
good works, 1. Tim. 6 13. then which what wealth more advantageous? By this they laying up in store a good Foundation, 1. Tim. 6. 17, 18. This being a principal preservative against the contagious Gangrene Covetousness, the root of all evil.
This being a plentifull seed, which will procure a superabundant harvest, 2. Cor. 9. 6. This having a gracious promise of a rich reward, Psal. 41. 1. And this being one of those good workes which accompany these to receive their reward when all the world forsakes them, Rev. 14. 17.
This being a plentiful seed, which will procure a superabundant harvest, 2. Cor. 9. 6. This having a gracious promise of a rich reward, Psalm 41. 1. And this being one of those good works which accompany these to receive their reward when all the world forsakes them, Rev. 14. 17.
2. Is any more wealthy then such who partake of the unspeakeable riches of Christ: whose reproach, and sufferings is greater riches then the treasure of Egypt, Heb. 11. 26. but so are these, Ephes. 3. 8.
2. Is any more wealthy then such who partake of the unspeakable riches of christ: whose reproach, and sufferings is greater riches then the treasure of Egypt, Hebrew 11. 26. but so Are these, Ephesians 3. 8.
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nor rust doth corrupt, and where theeves doe not breake through nor steale, Matth. 6. 19, 20. But such are they, Heb. 10. 34. having in heaven a better and an enduring substance.
nor rust does corrupt, and where thieves do not break through nor steal, Matthew 6. 19, 20. But such Are they, Hebrew 10. 34. having in heaven a better and an enduring substance.
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and enjoy a crowne of righteousnesse, 2. Tim. 4. 8. a crowne of life, Iam. 1. 12. where they shall be heires of promise, Heb. 6. 17. of an eternall inheritance, 9. 15. of salvation, 1. 14. of Gods Kingdome, Iam. 2. 5. of the grace of life, 1. Pet. 3. 7. of blessing, 3. 9. yea of an inheritance which is incorruptible, undefiled, not fading away reserved in the heavens, 1. Pet. 1. 4. But such are these, Luk. 12. 32. 5. This is the most joyfull, and gladsome society that is;
and enjoy a crown of righteousness, 2. Tim. 4. 8. a crown of life, Iam. 1. 12. where they shall be Heirs of promise, Hebrew 6. 17. of an Eternal inheritance, 9. 15. of salvation, 1. 14. of God's Kingdom, Iam. 2. 5. of the grace of life, 1. Pet. 3. 7. of blessing, 3. 9. yea of an inheritance which is incorruptible, undefiled, not fading away reserved in the heavens, 1. Pet. 1. 4. But such Are these, Luk. 12. 32. 5. This is the most joyful, and gladsome society that is;
Covetous earthwormes in their plentifull increase; belly good Epicures in their dainty dishes, and excessive devouring gourmandising; sluggards in their sleep; loiterers in their idlenesse;
Covetous earthworms in their plentiful increase; belly good Epicureans in their dainty Dishes, and excessive devouring gourmandising; sluggards in their sleep; loiterers in their idleness;
2. In this society there is great joy, Luc. 2. 10. abounding, 2 Cor. 8. 2. exceeding, Iam. 1. 2. unspeakable, 1 Pet. 1. full, Ioh. 6. 22. unconceiveable, 1 Cor. 2. and everlasting, Isa. 60. 15. 9. 1. This joy hath for its object and matter Gods commandements, Psal. 112. 1. Gods favour, Psal. 4. 7. The Lord, Phil. 4. 4. And the hope of the glory of God, Rom. 5. 2. &c. 2. This joy for the measure is greater then all worldlings joy;
2. In this society there is great joy, Luke 2. 10. abounding, 2 Cor. 8. 2. exceeding, Iam. 1. 2. unspeakable, 1 Pet. 1. full, John 6. 22. unconceivable, 1 Cor. 2. and everlasting, Isaiah 60. 15. 9. 1. This joy hath for its Object and matter God's Commandments, Psalm 112. 1. God's favour, Psalm 4. 7. The Lord, Philip 4. 4. And the hope of the glory of God, Rom. 5. 2. etc. 2. This joy for the measure is greater then all worldlings joy;
and perfect, 1 Ioh. 1. 4. First, in regard of its object, Father, Sonne, and Holy Ghost, &c. Secondly, In regard of worldlings joy, which is deceiveable and momentany. 3. As also in regard of the use, it being an universal consolation against all feares, griefes,
and perfect, 1 John 1. 4. First, in regard of its Object, Father, Son, and Holy Ghost, etc. Secondly, In regard of worldlings joy, which is deceivable and momentany. 3. As also in regard of the use, it being an universal consolation against all fears, griefs,
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with unanimous consent they once cried out against our Saviour, Crucifie him, &c. Against Saint Paul, Away with such a fellow, Acts 21. The Tabernacle of Edom, Ishmael, &c. once consulted with one consent to root out the name of Israel, Psal. 83. 4, 5, 6. And yet no peace? True it is, they have one common cause, and quarrell;
with unanimous consent they once cried out against our Saviour, Crucify him, etc. Against Saint Paul, Away with such a fellow, Acts 21. The Tabernacle of Edom, Ishmael, etc. once consulted with one consent to root out the name of Israel, Psalm 83. 4, 5, 6. And yet no peace? True it is, they have one Common cause, and quarrel;
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yet are they differenced amongst themselves by dissonant disagreements, somtimes for trashie trifles, somtimes, no occasion being given, out of their doggish frowardnesse.
yet Are they differenced among themselves by dissonant disagreements, sometimes for trashy trifles, sometimes, no occasion being given, out of their doggish frowardness.
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neither regarding the blessings nor the curses of the Law, Deut. 29. 19. Whereby they multiply sin without sense, Eph. 4. 18. 19. Whereby they resolve to go on in their wicked courses.
neither regarding the blessings nor the curses of the Law, Deuteronomy 29. 19. Whereby they multiply since without sense, Ephesians 4. 18. 19. Whereby they resolve to go on in their wicked courses.
or time weare away, or receive a new and fresh commission from the unchangeable Iehovah, to be eternall and unrecoverable executioners of Divine Iustice. viz. Never dying,
or time wear away, or receive a new and fresh commission from the unchangeable Jehovah, to be Eternal and unrecoverable executioners of Divine Justice viz. Never dying,
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For as Ieh• could have no peace with Ioram so long as the whoredomes, &c. 2 Reg. 9. 22. What peace can they have with God so long as their impieties are so many?
For as Ieh• could have no peace with Ioram so long as the whoredoms, etc. 2 Reg. 9. 22. What peace can they have with God so long as their impieties Are so many?
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What though they have afflictions in the world, yet have they peace in Christ, Ioh. 16. 33. And be it they not onely have trouble without, but temptations within;
What though they have afflictions in the world, yet have they peace in christ, John 16. 33. And be it they not only have trouble without, but temptations within;
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These things being so, me thinkes all of you should use your best and utmost endeavours to have part and interest in this goodfellowship, it being of all societies the sweetest, surest, most glorious, most rich, most joyfull and peacefull;
These things being so, me thinks all of you should use your best and utmost endeavours to have part and Interest in this Good fellowship, it being of all societies the Sweetest, Surest, most glorious, most rich, most joyful and peaceful;
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Yea, such glorious wealth, beauty, victories, prophesies, presence, promises, and performances, that (being advisedly apprehended) are of force to instigate and induce each soule enlivened by the Spirit of Grace to applaud with an holy admiration this blissefull association, and say;
Yea, such glorious wealth, beauty, victories, prophecies, presence, promises, and performances, that (being advisedly apprehended) Are of force to instigate and induce each soul enlivened by the Spirit of Grace to applaud with an holy admiration this blissful association, and say;
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and with the same sweet singing Psalmist magnifie the sumptuous magnificence of this assembly, saying, Blessed are they that dwell in this house, Verse 4. One day in these courts is better then a thousand.
and with the same sweet singing Psalmist magnify the sumptuous magnificence of this assembly, saying, Blessed Are they that dwell in this house, Verse 4. One day in these Courts is better then a thousand.
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who will not be inoculated and inserted into this society of such ineffable glory, unspeakable beauty, and other inestimable transcendent excellencies:
who will not be inoculated and inserted into this society of such ineffable glory, unspeakable beauty, and other inestimable transcendent excellencies:
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and you who desire with unchangeable longings, and laborious endeavours to conglutinate your selves to the Lord Iesus, draw neare with attentive harkening.
and you who desire with unchangeable longings, and laborious endeavours to conglutinate your selves to the Lord Iesus, draw near with attentive Harkening.
We have fellowship with Gods Sonne Iesus Christ, and he is Wonderfull to save us, Counsellour to advise us, Mighty God to deliver us, Everlasting Father to care and provide for us, A Prince of peace to quiet our consciences,
We have fellowship with God's Son Iesus christ, and he is Wonderful to save us, Counselor to Advice us, Mighty God to deliver us, Everlasting Father to care and provide for us, A Prince of peace to quiet our Consciences,
1. Are you confounded in conscience, beholding the grim and ghastly lookes of your many bloudy and crimson sinnes formerly acted or intended? Consolate your selves with this, you have fellowship with him who is wonderfull to quiet all.
1. are you confounded in conscience, beholding the grim and ghastly looks of your many bloody and crimson Sins formerly acted or intended? Consolate your selves with this, you have fellowship with him who is wonderful to quiet all.
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to undergo the many great and grievous pressures of disgracefull ignominious reproches, slaunderous calumniations, and other malicious usages you meet with in this world;
to undergo the many great and grievous pressures of disgraceful ignominious Reproaches, slanderous calumniations, and other malicious usages you meet with in this world;
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such who feared Gods judgements were comforted, Isa. 66. 5. Yea the very Aegyptians who feared the threats escaped them, Exod. 9. 20. They are to be feared therefore,
such who feared God's Judgments were comforted, Isaiah 66. 5. Yea the very egyptians who feared the Treats escaped them, Exod 9. 20. They Are to be feared Therefore,
although not simply for himselfe, yet respectively and for conscience sake towards God, as Magistrates, Parents, husbands, &c. 3. The Lord himselfe is to be feared;
although not simply for himself, yet respectively and for conscience sake towards God, as Magistrates, Parents, Husbands, etc. 3. The Lord himself is to be feared;
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and doth good, Iob 1. 8. Who delighteth in Gods Commandements, Psal. 112. 1. Who succours the persecuted Saints, 1 Reg. 18. 3, 4. Who honoureth God, Mal. 3. 16. Is obedient to the Lord, Gen. 22. 12. And hath true faith, Heb. 11. 7. 1. Feare Gods judgements, so as to avoid them.
and does good, Job 1. 8. Who delights in God's commandments, Psalm 112. 1. Who succours the persecuted Saints, 1 Reg. 18. 3, 4. Who Honoureth God, Malachi 3. 16. Is obedient to the Lord, Gen. 22. 12. And hath true faith, Hebrew 11. 7. 1. fear God's Judgments, so as to avoid them.
what can I therefore say more for thee, O sweet communion? as Isaac said to Esau of Iacob, Behold I have given to him for servants all his brethren, with corne and wine have I sustained him;
what can I Therefore say more for thee, Oh sweet communion? as Isaac said to Esau of Iacob, Behold I have given to him for Servants all his brothers, with corn and wine have I sustained him;
and what shall I now do to thee my sonne, Gen. 27. 37. Neither shall you need to question (like Esau; Hast thou but one blessing O my Father? Ver. 38.) and say, hast thou but sixe blessings O lovely societie? there belonging to it such plentie of consolations, that could I live the age of Methuselah, had I a heart and head furnished with the wisdome and ingenie of all learned men;
and what shall I now do to thee my son, Gen. 27. 37. Neither shall you need to question (like Esau; Hast thou but one blessing Oh my Father? Ver. 38.) and say, hast thou but sixe blessings Oh lovely society? there belonging to it such plenty of consolations, that could I live the age of Methuselah, had I a heart and head furnished with the Wisdom and ingeny of all learned men;
Howbeit, give me leave to cheare and refresh your soules with some few of the many millions of gladsome rayes, which streame and flow from this Sunne of righteousnesse.
Howbeit, give me leave to cheer and refresh your Souls with Some few of the many millions of gladsome rays, which stream and flow from this Sun of righteousness.
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Then which what love more free, more tender, so great and during? Then which what better honour? What greater happinesse then to have such love of such a Saviour? Who loving us so entirely, will surely pardon our many sinnes. 2. Passe by our frailties and infirmities. 3. Shelter us against the wrath of God. 4. Defend us safe against the malicious attempts of Sathan. 5. Provide all necessary good things. 6. And hereafter crowne us with immortall and unspeakable glory.
Then which what love more free, more tender, so great and during? Then which what better honour? What greater happiness then to have such love of such a Saviour? Who loving us so entirely, will surely pardon our many Sins. 2. Pass by our frailties and infirmities. 3. Shelter us against the wrath of God. 4. Defend us safe against the malicious attempts of Sathan. 5. Provide all necessary good things. 6. And hereafter crown us with immortal and unspeakable glory.
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and accounting him just in his sight, and accepting him to life everlasting, freely of his owne mercy through the perfect obedience and sufferings of Christ imputed to his faith;
and accounting him just in his sighed, and accepting him to life everlasting, freely of his own mercy through the perfect Obedience and sufferings of christ imputed to his faith;
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unto the everlasting praise and glory of the mercy, justice, and truth of God, Rom. 3. 24, 25. Being justified freely of his grace, &c. Iustification is the office of God onel• and is not a thing which we render to him;
unto the everlasting praise and glory of the mercy, Justice, and truth of God, Rom. 3. 24, 25. Being justified freely of his grace, etc. Justification is the office of God onel• and is not a thing which we render to him;
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All graces are present in him that is justified, yet they justifie not altogether. Now as the finall cause of justification is Gods glory and our owne salvation: 2. The instrumentall is faith within,
All graces Are present in him that is justified, yet they justify not altogether. Now as the final cause of justification is God's glory and our own salvation: 2. The instrumental is faith within,
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and the Gospell without. 3. The efficient is Gods free grace. 4. So the matter is Christ our Redeemer. 5. And the forme is, the imputation of our sinnes to him, and his justice to us.
and the Gospel without. 3. The efficient is God's free grace. 4. So the matter is christ our Redeemer. 5. And the Form is, the imputation of our Sins to him, and his Justice to us.
which righteousnesse of Christ imputed to us, is no more inhaerent in us to our justification, thou our sinne imputed to Christ was inhaerent in him to his condemnation.
which righteousness of christ imputed to us, is no more inherent in us to our justification, thou our sin imputed to christ was inherent in him to his condemnation.
and firebrands of hell, by meanes of Christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him, being justified by faith in him, Rom. 3. 28. Not that faith doth justifie in regard of it selfe, either because it is a grace;
and firebrands of hell, by means of christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him, being justified by faith in him, Rom. 3. 28. Not that faith does justify in regard of it self, either Because it is a grace;
Or as Paraeus briefly saith, Faith justifieth instrumentally, the blood of Christ meritoriously. faith doth not apprehend these by power from it selfe;
Or as Pareus briefly Says, Faith Justifieth instrumentally, the blood of christ meritoriously. faith does not apprehend these by power from it self;
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such debts and trespasses are forgiven which we could never pay, nor any remit, save the omnipotent Iehovah, Isa. 43. 25. Nor any make satisfaction for and purge out,
such debts and Trespasses Are forgiven which we could never pay, nor any remit, save the omnipotent Jehovah, Isaiah 43. 25. Nor any make satisfaction for and purge out,
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such spots, and blemishes are forgiven which made us, and our best actions loath some unto God, Isa. 1. 14. 15. And guilty of eternall damnation, Rom. 6. 23. Is remission of sins such a favour, that it hath for its efficient cause, God only,
such spots, and blemishes Are forgiven which made us, and our best actions loath Some unto God, Isaiah 1. 14. 15. And guilty of Eternal damnation, Rom. 6. 23. Is remission of Sins such a favour, that it hath for its efficient cause, God only,
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and promise of God, Eph. 1. 7. Its meritorious cause, the death of Christ, 1 Pet. 1. 18, 19. And its finall, Gods glory, Ier. 33. 8, 9. And the sinners salvation:
and promise of God, Ephesians 1. 7. Its meritorious cause, the death of christ, 1 Pet. 1. 18, 19. And its final, God's glory, Jeremiah 33. 8, 9. And the Sinners salvation:
then they must needs be happy whose sinnes are forgiven, Psal. 32. 1, 2. Rom. 4. 7, 8. 2. Are they happy who being sinners, are notwithstanding accounted righteous by the righteousnesse of Christ imputed? as they must needs be;
then they must needs be happy whose Sins Are forgiven, Psalm 32. 1, 2. Rom. 4. 7, 8. 2. are they happy who being Sinners, Are notwithstanding accounted righteous by the righteousness of christ imputed? as they must needs be;
for by this righteousnesse of Christ we are made the righteousnesse of God, 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours;
for by this righteousness of christ we Are made the righteousness of God, 2 Cor. 5. 21. The Whole Obedience of christ with the merit thereof Eternal life is made ours;
3. Are they happy who being enemies to God by reason of sinne, are made friends to the Lord, they being reconciled to God by Christ, having their sinnes done away,
3. are they happy who being enemies to God by reason of sin, Are made Friends to the Lord, they being reconciled to God by christ, having their Sins done away,
for what greater misery then to be at enmity with the Lord? And what greater felicity then to be in league with God? Rom. 8. 31. For if God be for us, who can be against us?
for what greater misery then to be At enmity with the Lord? And what greater felicity then to be in league with God? Rom. 8. 31. For if God be for us, who can be against us?
it costing the bloud of Christ to make it, Col. 1. 20. It passing all understanding, Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven, 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children? as it is intruth;
it costing the blood of christ to make it, Col. 1. 20. It passing all understanding, Philip 4. 7. And being a forerunner of that perfect rest and joy the Elect have in heaven, 2 Pet. 3. 14. 5. Is it a great favour to be God's adopted children? as it is in;
not because this Sonne was unfit to inherit, he being as fit as his Father: But of his meere grace and bounty, we being by nature children of wrath, disobedience, and the Devill.
not Because this Son was unfit to inherit, he being as fit as his Father: But of his mere grace and bounty, we being by nature children of wrath, disobedience, and the devil.
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This being such a blessing, that by vertue of this we are made Christs brethren, heires, Gal. 3. 18. Heires of God, joynt-heires with Christ, Rom. 8. 17. Of Gods kingdome, Iam. 2. 5. By vertue of this we are Lords over all creatures, save Angels;
This being such a blessing, that by virtue of this we Are made Christ brothers, Heirs, Gal. 3. 18. Heirs of God, Joint heirs with christ, Rom. 8. 17. Of God's Kingdom, Iam. 2. 5. By virtue of this we Are lords over all creatures, save Angels;
It is more when Paul saith, we are heires and co-heires with Christ, then if he had affirmed that we should indeed enjoy for ever a thousand worlds, not onely heaven and earth, with all good things therein.
It is more when Paul Says, we Are Heirs and coheirs with christ, then if he had affirmed that we should indeed enjoy for ever a thousand world's, not only heaven and earth, with all good things therein.
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If it was no small preferment for David to be sonne in law to Saul, 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children? What may be compared to such dignitie? Is it not a more excellent prerogative to be the Sonne of the God of heaven,
If it was no small preferment for David to be son in law to Saul, 1 Sam. 18. 23. Then what preferment is it to be the lords adopted children? What may be compared to such dignity? Is it not a more excellent prerogative to be the Son of the God of heaven,
This is such a favour, that a reverend Divine saith thus of it. As farre as the spirit is above the flesh; God above men; heaven above earth: eternity above time:
This is such a favour, that a reverend Divine Says thus of it. As Far as the Spirit is above the Flesh; God above men; heaven above earth: eternity above time:
This is such a blessing, that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us, that we should be called the sonnes of God, 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit? as it is;
This is such a blessing, that Saint John calls all to admire what manner of love the Father hath bestowed upon us, that we should be called the Sons of God, 1 John 3. 1. 6. Is hope of the glory of God an extraordinary benefit? as it is;
By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God, encouragement of the Saints, amazement of wicked ones,
By this we being inwardly cheered and caused outwardly to confess the same to the glory of God, encouragement of the Saints, amazement of wicked ones,
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for he shall beare their iniquities. 2 Cor. 5. 21. And by vertue of this justification they enjoy all those ample priviledges, and excelling prerogatives.
for he shall bear their iniquities. 2 Cor. 5. 21. And by virtue of this justification they enjoy all those ample privileges, and excelling prerogatives.
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so that the Lord doth freely account the righteousnesse of Christ to be his righteousnesse, It was imputed to him for righteousnesse, Ver. 5. His faith is counted for righteousnesse, Verse 6. Ʋnto whom God imputeth righteousnesse, Rom. 5. 18. By the righteousnesse of one the free gift came upon all.
so that the Lord does freely account the righteousness of christ to be his righteousness, It was imputed to him for righteousness, Ver. 5. His faith is counted for righteousness, Verse 6. Ʋnto whom God imputeth righteousness, Rom. 5. 18. By the righteousness of one the free gift Come upon all.
5, The justified man hath the favour to be Gods adopted Sonne, Galat. •. 26. Ye are all the children of God by faith in Iesus Christ, Gal. 4. 4, 5, 6. 6. The justified man hath also hope of the glory of God, Rom. 5. 1, 2. Iustified, — hope of the glory.
5, The justified man hath the favour to be God's adopted Son, Galatians •. 26. You Are all the children of God by faith in Iesus christ, Gal. 4. 4, 5, 6. 6. The justified man hath also hope of the glory of God, Rom. 5. 1, 2. Justified, — hope of the glory.
Have we fellowship with Christ Iesus: then we are and shalbe more sanctified, and that, 1. Inwardly, in having our minds, wills, and affections freed from the bondage of sinne, and Sathan;
Have we fellowship with christ Iesus: then we Are and shall more sanctified, and that, 1. Inwardly, in having our minds, wills, and affections freed from the bondage of sin, and Sathan;
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for he having taken our nature, and sanctified it by his Spirit, and we being made one with him do receive the selfesame Spirit to sanctifie us, or make us holy;
for he having taken our nature, and sanctified it by his Spirit, and we being made one with him do receive the selfsame Spirit to sanctify us, or make us holy;
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Rom. 6. 6, 7. Our old man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serve sinne, &c. Thus cleansing our members,
Rom. 6. 6, 7. Our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, etc. Thus cleansing our members,
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in qualities, being framed anew after God in true holinesse, Ezek. 11. 19. They are a new lumpe, i. Renewed from the leaven of sinne, and corruption, 1 Cor. 5. 7. And they are new creatures. i. Endued with new qualities of righteousnesse and holinesse, 2 Cor. 5. 17. He that is in Christ is a new creature, they having.
in qualities, being framed anew After God in true holiness, Ezekiel 11. 19. They Are a new lump, i. Renewed from the leaven of sin, and corruption, 1 Cor. 5. 7. And they Are new creatures. i. Endued with new qualities of righteousness and holiness, 2 Cor. 5. 17. He that is in christ is a new creature, they having.
3. Their wills so sanctified, that being by nature unable to will any good thing pleasing God, they are changed by grace, and freed in part from the bondage of sinne,
3. Their wills so sanctified, that being by nature unable to will any good thing pleasing God, they Are changed by grace, and freed in part from the bondage of sin,
1. Love God, 1 Ioh. 4. 19. His children, 3. 14. The place where his honour dwelleth, Psal. 86. 8. His commandements, Psal. 119. 127. And the appearing of Christ, 2 Tim. 4. 8. 2. Hate sinne because it is a breach of Gods Law, or because it is sinne;
1. Love God, 1 John 4. 19. His children, 3. 14. The place where his honour dwells, Psalm 86. 8. His Commandments, Psalm 119. 127. And the appearing of christ, 2 Tim. 4. 8. 2. Hate sin Because it is a breach of God's Law, or Because it is sin;
3. Sorrow and grieve for offending such a mercifull Father by their sinnes, Psal. 38. 18. 2 Cor. 7. 10. 11. For the miseries of the Church, Rom. 12. 15. Lam. 3. 20. For the abounding of sinne in others, Ezek. 9. 1. Psal. 119. 136.
3. Sorrow and grieve for offending such a merciful Father by their Sins, Psalm 38. 18. 2 Cor. 7. 10. 11. For the misery's of the Church, Rom. 12. 15. Lam. 3. 20. For the abounding of sin in Others, Ezekiel 9. 1. Psalm 119. 136.
4. Rejoyce because their names are written in heaven, Luc. 10. 20. Rom. 5. 2. In being partakers of Christs sufferings, Acts 5. 41. In temptations, Iam. 1. 2. And in the losse of all things for Christ, Heb. 10. 34. 5. Their members of their bodies sanctified, being made instruments of holinesse;
4. Rejoice Because their names Are written in heaven, Luke 10. 20. Rom. 5. 2. In being partakers of Christ sufferings, Acts 5. 41. In temptations, Iam. 1. 2. And in the loss of all things for christ, Hebrew 10. 34. 5. Their members of their bodies sanctified, being made Instruments of holiness;
1. Their eyes, which formerly like the eyes of fooles were in the corners of the world, Prov. 17. 24. Gazing after unprofitable things, are now the eyes of wise men in their heads, Eccl. 2. 14. To espie that which is good to follow it,
1. Their eyes, which formerly like the eyes of Fools were in the corners of the world, Curae 17. 24. Gazing After unprofitable things, Are now the eyes of wise men in their Heads, Ecclesiastes 2. 14. To espy that which is good to follow it,
2. Their eares, which formerly were given to heare delightfully lascivious songs, idle tales, and worldly discourses, hearing Gods Word so as not to know and understand it, Ier. 5. 21. Math. 13. 19. Are now become open,
2. Their ears, which formerly were given to hear delightfully lascivious songs, idle tales, and worldly discourses, hearing God's Word so as not to know and understand it, Jeremiah 5. 21. Math. 13. 19. are now become open,
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3. Their tongues, which formerly were exercised in ribauldry, lying, slaundering, swearing, and dishonouring the Lord many wayes, are now exercised in Psalmes, Hymnes,
3. Their tongues, which formerly were exercised in ribaldry, lying, slandering, swearing, and Dishonoring the Lord many ways, Are now exercised in Psalms, Hymns,
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Thus all those who have fellowship with Christ by vertue of this union are sanctified. 1. Being freed from the tyranny of sinne into the liberty of holinesse, begun here,
Thus all those who have fellowship with christ by virtue of this Union Are sanctified. 1. Being freed from the tyranny of sin into the liberty of holiness, begun Here,
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and daily to be increased. 2. Having a new quality of holinesse created in their soules, whereby they can in some measure truly hate their owne sinnes with firme purpose to leave them,
and daily to be increased. 2. Having a new quality of holiness created in their Souls, whereby they can in Some measure truly hate their own Sins with firm purpose to leave them,
for now by reason of certaine ignorances and infirmities of her members, the whole Church hath cause to say every day forgive us our trespasses. August. Retract. Lib. 2. Cap. 18. What comfort is it to consider that they are justified, and so are pardoned;
for now by reason of certain ignorances and infirmities of her members, the Whole Church hath cause to say every day forgive us our Trespasses. August. Retract. Lib. 2. Cap. 18. What Comfort is it to Consider that they Are justified, and so Are pardoned;
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yet they are in Gods. 3. In regard of their owne assurance, yet they are in regard of Gods acceptance. 4. In regard of the instrumentall, and adjuvant causes. i. Faith, repentance, prayer;
yet they Are in God's 3. In regard of their own assurance, yet they Are in regard of God's acceptance. 4. In regard of the instrumental, and adjuvant Causes. i. Faith, Repentance, prayer;
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nor yet of the outward meanes, Word, and Sacraments, &c. Yet they are in regard of the moving cause, Gods grace; materiall, Christs merits; efficient, God himselfe;
nor yet of the outward means, Word, and Sacraments, etc. Yet they Are in regard of the moving cause, God's grace; material, Christ merits; efficient, God himself;
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What encouragement is it to such, considering that by meanes of this union with Christ Iesus they have the Spirit of sanctification, whereby they are reformed and sanctified,
What encouragement is it to such, considering that by means of this Union with christ Iesus they have the Spirit of sanctification, whereby they Are reformed and sanctified,
and at length is borne and brought up; and as we likewise are not learned at once, but first we conceive small matters, and then proceed to profounder:
and At length is born and brought up; and as we likewise Are not learned At once, but First we conceive small matters, and then proceed to profounder:
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or such a company, who through grace are made partakers of Christian liberty. 1 Pet. 2. 16. As free, — using your liberty. Gal. 5. •. Stand fast in the liberty wherein Christ hath made us free.
or such a company, who through grace Are made partakers of Christian liberty. 1 Pet. 2. 16. As free, — using your liberty. Gal. 5. •. Stand fast in the liberty wherein christ hath made us free.
1. Comparatively in respect of others, viz. Weaklings, and wicked ones. 2. In regard of himselfe, he having received a greater measure of present profiting.
1. Comparatively in respect of Others, viz. Weaklings, and wicked ones. 2. In regard of himself, he having received a greater measure of present profiting.
Phil. 1. 5. Or else in regard of his upright sincerity, 2 Reg. 20. 3. He who saith he hath no sinne deceives himselfe, — and is a lyar, saith Saint Iohn, 1 Ioh. 1. 8. 10. They imitate the pride of the Valentinians who thinke themselves without sinne, calling themselves perfect,
Philip 1. 5. Or Else in regard of his upright sincerity, 2 Reg. 20. 3. He who Says he hath no sin deceives himself, — and is a liar, Says Saint John, 1 John 1. 8. 10. They imitate the pride of the Valentinians who think themselves without sin, calling themselves perfect,
We ought alwayes to confesse our selves sinners, for who so saith he is unspotted and without sinne, is either a proud person, or a foole: saith Cyprian.
We ought always to confess our selves Sinners, for who so Says he is unspotted and without sin, is either a proud person, or a fool: Says Cyprian.
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yea every upright Christian loves his neighbour as himselfe, Math. 22. 39. Is mercifull, as his Father is mercifull, &c. Hath the same graces of sanctity which were in Christ, Psal. 45. 7. viz. In regard of the quality, but not equality;
yea every upright Christian loves his neighbour as himself, Math. 22. 39. Is merciful, as his Father is merciful, etc. Hath the same graces of sanctity which were in christ, Psalm 45. 7. viz. In regard of the quality, but not equality;
4, Liberty or freedome, not from the doctrine and obedience of the Morall Law; this is the liberty of equivocating Antinomists, tatling Philomenes, and their fantasticall fraternity: but no Christian liberty:
4, Liberty or freedom, not from the Doctrine and Obedience of the Moral Law; this is the liberty of equivocating Antinomists, tattling Philomenes, and their fantastical fraternity: but no Christian liberty:
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every regenerate Christian being bound in conscience to obey the Morall Law of God. Of this point heare the concordant confessions of Christian Churches.
every regenerate Christian being bound in conscience to obey the Moral Law of God. Of this point hear the concordant confessions of Christian Churches.
neither doth work the wrath of God in us, &c. Notwithstanding we do not therefore disdaining reject the Law, we condemne all those things which heretiques old and new have taught against the Law, saith the Helvetian Church.
neither does work the wrath of God in us, etc. Notwithstanding we do not Therefore disdaining reject the Law, we condemn all those things which Heretics old and new have taught against the Law, Says the Helvetian Church.
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but the Doctrine of the Law is both used in them to confirme our life, and also that we may be confirmed more in the promises Evangelicall: saith the French Church.
but the Doctrine of the Law is both used in them to confirm our life, and also that we may be confirmed more in the promises Evangelical: Says the French Church.
Some of them stiffely, and with a refractorie obstinatenesse affirming that the law of God binds the regenerate Christian no otherwise then as he is a creature;
some of them stiffly, and with a refractory obstinateness affirming that the law of God binds the regenerate Christian no otherwise then as he is a creature;
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Some againe of a middle temper distinguish the regenerate part from the unregenerate, and yeeld that the law doth binde the unregenerate part to obedience, but not the regenerate:
some again of a middle temper distinguish the regenerate part from the unregenerate, and yield that the law does bind the unregenerate part to Obedience, but not the regenerate:
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and that it doth not binde the Conscience of the regenerate to obedience; but this we denie, it being repugnant to sacred writ, and of evill consequence.
and that it does not bind the Conscience of the regenerate to Obedience; but this we deny, it being repugnant to sacred writ, and of evil consequence.
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and generally held by the Church of God, and being obstinately defended after conjunction, and lawfull admonition) will perspicuously appeare to all which will not wilfully close their eyes against the cleare light of divine truth.
and generally held by the Church of God, and being obstinately defended After conjunction, and lawful admonition) will perspicuously appear to all which will not wilfully close their eyes against the clear Light of divine truth.
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and workes, excusing them when they be good, accusing them when they be bad, Rom. 2. 15. The Greeke word is derived of a verbe, which is compounded of a verbe, which signifieth to see;
and works, excusing them when they be good, accusing them when they be bad, Rom. 2. 15. The Greek word is derived of a verb, which is compounded of a verb, which signifies to see;
so that Conscience doth know with another, is privie to the things of another, by the signification of the greeke, and latine word. This is Conscience.
so that Conscience does know with Another, is privy to the things of Another, by the signification of the greek, and latin word. This is Conscience.
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2. Afflictions for Christ by the name of bonds, Heb. 13. 3. in which bonds, good Saint Paul was, Acts 26. 29. 3. Gods favours the bonds of love, Hos. 11. 4. the Lord by these binding his Saints unto him.
2. Afflictions for christ by the name of bonds, Hebrew 13. 3. in which bonds, good Saint Paul was, Acts 26. 29. 3. God's favours the bonds of love, Hos. 11. 4. the Lord by these binding his Saints unto him.
but improperly, or in reference to Gods law, commanding a man, although he sweare to his owne hurt, not to change, Psal. 15. 4. Therefore the Princes of Israel durst not hurt the Gibeonites,
but improperly, or in Referente to God's law, commanding a man, although he swear to his own hurt, not to change, Psalm 15. 4. Therefore the Princes of Israel durst not hurt the Gibeonites,
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because of their oath, Ios. 9. 9. To pay that which a man hath vowed, Eccl. 5. 4. To be subject to the higher powers, Rom. 13. 1. 5. And to obey our Pastours, and Teachers, Heb. 13. 17.
Because of their oath, Ios. 9. 9. To pay that which a man hath vowed, Ecclesiastes 5. 4. To be Subject to the higher Powers, Rom. 13. 1. 5. And to obey our Pastors, and Teachers, Hebrew 13. 17.
That which doth cause the Conscience of the regenerate Christian to excuse, being observed, and to accuse being transgressed, doth bind the Conscience of the regenerate Chrisian to obedience.
That which does cause the Conscience of the regenerate Christian to excuse, being observed, and to accuse being transgressed, does bind the Conscience of the regenerate Christian to Obedience.
and doth bind the Conscience of the regenerate Christian to obedience (for to bind is to say this may, that may not be done.) But the law of God hath power,
and does bind the Conscience of the regenerate Christian to Obedience (for to bind is to say this may, that may not be done.) But the law of God hath power,
But the law of God hath this priviledge, that the breach thereof is sinne. Therefore the law of God doth bind the Conscience of &c. The breach of the ceremoniall law once was sinne, now is not;
But the law of God hath this privilege, that the breach thereof is sin. Therefore the law of God does bind the Conscience of etc. The breach of the ceremonial law once was sin, now is not;
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then if the regenerate Christian doth any thing commanded in the Law, he doth more then his duty (for he is bound to doe his duty) and so by doing that doth either merit at the hands of God,
then if the regenerate Christian does any thing commanded in the Law, he does more then his duty (for he is bound to do his duty) and so by doing that does either merit At the hands of God,
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or else is guilty of Will-worship, doing more then was enjoyed him, e. g. if a Christian under the Gospell was circumcised, did sacrifice bullockes, &c. he by thus doing did workes meritorious,
or Else is guilty of Will-worship, doing more then was enjoyed him, e. g. if a Christian under the Gospel was circumcised, did sacrifice bullocks, etc. he by thus doing did works meritorious,
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neither doth he merit at the hands of God, Luk. 17. 10. Therefore, &c. That authority, which the Apostles used to vrge and presse regenerate Christians to do their duties, doth bind their Consciences to obedience.
neither does he merit At the hands of God, Luk. 17. 10. Therefore, etc. That Authority, which the Apostles used to urge and press regenerate Christians to do their duties, does bind their Consciences to Obedience.
I having premised these things, abandoning the ungrounded, and unchristian liberty of Anabaptists, Epicures, Familists, and Antinomists, I come to shew and delineate your glorious liberty, (you blissefull goodfellowes.)
I having premised these things, abandoning the ungrounded, and unchristian liberty of Anabaptists, Epicureans, Familists, and Antinomists, I come to show and delineate your glorious liberty, (you blissful Goodfellows.)
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4 From the morall law, viz. in regard of 1. the curse it denounced, there being no condemnation to them that are in Christ, Rom. 8. 1. 2. the justification it proposeth, Rom. 3. 28. and 3. the rigour of obedience it requireth,
4 From the moral law, viz. in regard of 1. the curse it denounced, there being no condemnation to them that Are in christ, Rom. 8. 1. 2. the justification it Proposeth, Rom. 3. 28. and 3. the rigour of Obedience it requires,
and from all misery, Rom. 8. 21. Ephes. 1. 14. and a free entrance into those heavenly habitations when you die, Heb. 10. 19. This is that liberty which Christ Iesus procured you by his precious merit,
and from all misery, Rom. 8. 21. Ephesians 1. 14. and a free Entrance into those heavenly habitations when you die, Hebrew 10. 19. This is that liberty which christ Iesus procured you by his precious merit,
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and hard service, and bondage, yea with great summes of money, Acts 22. 28. and of such consequence, that they freed Paul from the whip, Acts 22. 29. exempt from diverse,
and hard service, and bondage, yea with great sums of money, Acts 22. 28. and of such consequence, that they freed Paul from the whip, Acts 22. 29. exempt from diverse,
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1. What is freedome from the tormenting stone, noysome plague, or destroying pestilence, in regard of freedome from sinne, of all sicknesses the most dangerous, because damnable if not cured:
1. What is freedom from the tormenting stone, noisome plague, or destroying pestilence, in regard of freedom from sin, of all Sicknesses the most dangerous, Because damnable if not cured:
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most infectious, polluting, and stayning soules: most odious to God, Angels, and good men: and most difficult to cure, onely Christs bloud being of force to heale this malady.
most infectious, polluting, and staining Souls: most odious to God, Angels, and good men: and most difficult to cure, only Christ blood being of force to heal this malady.
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the liberties of friends, and Favourites, of Kings and mighty Monarchs in comparison of this liberty of true Christians, they being priviledg'd to have free accesse into the courts of heaven, to the throne of grace, to use Gods creatures, to call God father, to bee his friends,
the Liberties of Friends, and Favourites, of Kings and mighty Monarchs in comparison of this liberty of true Christians, they being privileged to have free access into the Courts of heaven, to the throne of grace, to use God's creatures, to call God father, to be his Friends,
and favourites, and to passe from this vale of teares into those everlasting mansions of blissefull felicities? Give me leave to suppose a poore forlorne contemned strumpet, borne of the most vile,
and favourites, and to pass from this vale of tears into those everlasting mansions of blissful felicities? Give me leave to suppose a poor forlorn contemned strumpet, born of the most vile,
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and at the end of her life to be tormented with the most lingring and excruciating death, did not the onely Sonne of the worlds supreme Monarch rescue and ransome her with the effusion of his owne hearts bloud;
and At the end of her life to be tormented with the most lingering and excruciating death, did not the only Son of the world's supreme Monarch rescue and ransom her with the effusion of his own hearts blood;
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who of his free favour and bounty towards this abject caitiffe without her desire, or desert condescended to cast off his Princely robes and ornaments,
who of his free favour and bounty towards this abject caitiff without her desire, or desert condescended to cast off his Princely robes and Ornament,
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would not all conclude, that the liberty of this imagined wretch was unparalel'd and unspeakable? Behold more then I have imagined verified in all you who have fellowship with Christ Iesus: Once you were more forlorne then this supposed creature, being children of disobedience, Eph. 2. 2. And the Devill, Ioh. 8. 44, Having nothing in you save sinne and wickednesse;
would not all conclude, that the liberty of this imagined wretch was unparalleled and unspeakable? Behold more then I have imagined verified in all you who have fellowship with christ Iesus: Once you were more forlorn then this supposed creature, being children of disobedience, Ephesians 2. 2. And the devil, John 8. 44, Having nothing in you save sin and wickedness;
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being dead in sinnes and trespasses, Eph. 2. •. Slaves and bondmen to the Devill, 2 Tim. 2. 16. Wearying your selves in his cruell and irksome service, to be repayed with eternall death, Rom. 6. 23. and everlasting torments:
being dead in Sins and Trespasses, Ephesians 2. •. Slaves and bondmen to the devil, 2 Tim. 2. 16. Wearying your selves in his cruel and irksome service, to be repaid with Eternal death, Rom. 6. 23. and everlasting torments:
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had not the onely Sonne of the worlds Creatour taken pitie upon you, who of his free favour and bounty left that heavenly habitation, tooke upon him the forme of a servant, vanquished the Devill, death, and hell;
had not the only Son of the world's Creator taken pity upon you, who of his free favour and bounty left that heavenly habitation, took upon him the Form of a servant, vanquished the devil, death, and hell;
and everlasting damnation, clothing your deformed soules with the rich and lovely robes of his owne righteousnesse, healed your sicke soules with his owne bloud,
and everlasting damnation, clothing your deformed Souls with the rich and lovely robes of his own righteousness, healed your sick Souls with his own blood,
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by meanes whereof your wants, and wealth are sanctified, your blemishes are covered, your sinnes are pardoned, your soules are comforted, and your selves shalbe crowned;
by means whereof your Wants, and wealth Are sanctified, your blemishes Are covered, your Sins Are pardoned, your Souls Are comforted, and your selves shall crowned;
or in a word, enjoy the priviledges and liberties of the Sonnes of God, being liberties which are glorious, Rom. 8. 21. And purchased onely by Christ Iesus, Gal. 5. 1. And will not this Christian liberty,
or in a word, enjoy the privileges and Liberties of the Sons of God, being Liberties which Are glorious, Rom. 8. 21. And purchased only by christ Iesus, Gal. 5. 1. And will not this Christian liberty,
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and all its gracious and glorious priviledges, freeing from the justification of the morall Law; the curse and condemnation of the Law; the rigour of the Law;
and all its gracious and glorious privileges, freeing from the justification of the moral Law; the curse and condemnation of the Law; the rigour of the Law;
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and from the observation of the Ceremoniall Law satisfie and content you, O you heedlesse and heady equivocating Antinomists; but you will incroach upon the forbidden fruit,
and from the observation of the Ceremonial Law satisfy and content you, Oh you heedless and heady equivocating Antinomists; but you will encroach upon the forbidden fruit,
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2. Have these goodfellowes such liberty, and will you not, O you sonnes of men, enfranchise your selves into their society? You'le ride, and runne; crave, and crouch; buy, and begge;
2. Have these Goodfellows such liberty, and will you not, Oh you Sons of men, enfranchise your selves into their society? You'll ride, and run; crave, and crouch; buy, and beg;
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or any disasterous occurrents you meet withall in this your pilgrimage, dead, and dampen your joyfull performances of Christian duties? Or should not rather this your liberty and freedome animate,
or any disastrous occurrents you meet withal in this your pilgrimage, dead, and dampen your joyful performances of Christian duties? Or should not rather this your liberty and freedom animate,
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The Church of God it self which in all ought to be a pacifier of God, what is it else save a griever of God? What other thing almost is all the Assembly of Christians,
The Church of God it self which in all ought to be a pacifier of God, what is it Else save a griever of God? What other thing almost is all the Assembly of Christians,
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or forgetfulnesse of sinnes committed in former times. 3. By meanes of the light of these glorious noone ▪ shine dayes compared with the darknesse and mistinesse of former ages.
or forgetfulness of Sins committed in former times. 3. By means of the Light of these glorious noon ▪ shine days compared with the darkness and mistiness of former ages.
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How, and from whence doe you come? What do you which are not mine in mine? By what right O Marcion dost thou cut my wood? By what license O Valentinus dost thou turn away my fountains? By what authority ô Apelles dost thou turn away my land-marks? The possession is mine:
How, and from whence do you come? What do you which Are not mine in mine? By what right O Marcion dost thou Cut my wood? By what license Oh Valentinus dost thou turn away my fountains? By what Authority o Apelles dost thou turn away my landmarks? The possession is mine:
Whatsoever is contrary to these, is not of God, said the same Tertullian. I appeale therefore to this Heavenly Oracle for resolution and direction, that hence both I and you may know truly who have fellowship with Christ; and what they ought to doe, who desire to have,
Whatsoever is contrary to these, is not of God, said the same Tertullian. I appeal Therefore to this Heavenly Oracle for resolution and direction, that hence both I and you may know truly who have fellowship with christ; and what they ought to do, who desire to have,
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WHosoever hath, or desireth to have fellowship with Iesus Christ, must be a strict imitatour of Christ Iesus: 1 Ioh. 1. 7. If we walke in the light as he, &c. 2. 6. He that saith he abideth in him, ought himselfe also to walke even as he walked.
WHosoever hath, or Desires to have fellowship with Iesus christ, must be a strict imitator of christ Iesus: 1 John 1. 7. If we walk in the Light as he, etc. 2. 6. He that Says he Abideth in him, ought himself also to walk even as he walked.
And Saint Paul charged the Corinthians to be followers of him as he was of Christ, 1 Cor. 11. 1. This imitation of Christ hath its appointed limitation, how farre it extends:
And Saint Paul charged the Corinthians to be followers of him as he was of christ, 1 Cor. 11. 1. This imitation of christ hath its appointed limitation, how Far it extends:
forgiving sinnes, and giving heaven to the penitent petitioner upon the Crosse by his Soveraigne authority, are not recorded to this end, that we should endeavour to do the like. 1. We having no warrant hereunto from precept,
forgiving Sins, and giving heaven to the penitent petitioner upon the Cross by his Sovereign Authority, Are not recorded to this end, that we should endeavour to do the like. 1. We having no warrant hereunto from precept,
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Which of you convinceth me of sinne, said our Saviour, Ioh. 8. 46. I find no fault in this man, said Pilate, Luke 23. 4. He hath done nothing amisse, said the pious thiefe, Luc. 23. 41. He a Lambe without spot and blemish, saith the Holy Ghost, 1 Pet. 1. 19. 20. 3. Humility, Math. 11. 29. Learne of me;
Which of you Convinces me of sin, said our Saviour, John 8. 46. I find no fault in this man, said Pilate, Lycia 23. 4. He hath done nothing amiss, said the pious thief, Luke 23. 41. He a Lamb without spot and blemish, Says the Holy Ghost, 1 Pet. 1. 19. 20. 3. Humility, Math. 11. 29. Learn of me;
for I am meek and lowly in spirit, Ioh. 13. 12, 13, 14, 15. 4. Love, Rom. 5. 8. He commended his love, in that when we were sinners he died for us: He forgave his mercilesse enemies:
for I am meek and lowly in Spirit, John 13. 12, 13, 14, 15. 4. Love, Rom. 5. 8. He commended his love, in that when we were Sinners he died for us: He forgave his merciless enemies:
3. The want of this being a character of withered branches, who have no abiding in the vine Christ, Iohn 13. 2. 6. This imitation cannot but be of absolute necessity.
3. The want of this being a character of withered branches, who have no abiding in the vine christ, John 13. 2. 6. This imitation cannot but be of absolute necessity.
1. As he was obedient unto death, even the death of the Crosse, Phil. 2. 8. Submitting his will to his heavenly Fathers, Math. 26. 39. Even so we like that valiant Champion S. Paul, should be ready, not only to be bound,
1. As he was obedient unto death, even the death of the Cross, Philip 2. 8. Submitting his will to his heavenly Father's, Math. 26. 39. Even so we like that valiant Champion S. Paul, should be ready, not only to be bound,
2. That the condition of the Saints estate is to be as sheep among wolves, lillies among thornes, Math. 10. 16. To go through many afflictions into, &c. Acts 14. 22. 3. That the similitude of the Head and members requires so much, Ioh. 15. 20. If they have persecuted me, they will also persecute you.
2. That the condition of the Saints estate is to be as sheep among wolves, lilies among thorns, Math. 10. 16. To go through many afflictions into, etc. Acts 14. 22. 3. That the similitude of the Head and members requires so much, John 15. 20. If they have persecuted me, they will also persecute you.
2. If we suffer with him, we shall raigne with him, 2 Tim. 2. 12. 1. What and if many sonnes of Belial walke in quite contrary paths to these which are traced out by our un-erring patterne;
2. If we suffer with him, we shall Reign with him, 2 Tim. 2. 12. 1. What and if many Sons of Belial walk in quite contrary paths to these which Are traced out by our unerring pattern;
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being abominable, disobedient, and to every good worke reprobate, Titus 1. 16. Full of Diabolicall subtiltie, Luciferian pride, delighting in the workes of the flesh, unrighteousnesse, and darknesse: wholly swarving from Christs example:
being abominable, disobedient, and to every good work Reprobate, Titus 1. 16. Full of Diabolical subtlety, Luciferian pride, delighting in the works of the Flesh, unrighteousness, and darkness: wholly swerving from Christ Exampl:
Their filthy lyes, blasphemous oathes, uncharitable slaunders, devillish pride, hatefull envies, and their abominable actions are the workes of the Devill, which Christ came to destroy, 1 Ioh. 3. 8. They doing his workes are of their Father the Devill, Iohn 8. 44. 2. What and if many idle-headed fantastique fashion-mongers swimme downe swiftly the current of the times disorders;
Their filthy lies, blasphemous Oaths, uncharitable slanders, devilish pride, hateful envies, and their abominable actions Are the works of the devil, which christ Come to destroy, 1 John 3. 8. They doing his works Are of their Father the devil, John 8. 44. 2. What and if many idleheaded fantastic fashion-mongers swim down swiftly the current of the times disorders;
little considering that this is one of the forbidden conformities to the world, Rom. 12. 2. No part of this conformity to Christ, having a dreadfull commination threatned against it from the most just, powerfull, true,
little considering that this is one of the forbidden conformities to the world, Rom. 12. 2. No part of this conformity to christ, having a dreadful commination threatened against it from the most just, powerful, true,
nor the things of the world? Or that, Rom. 12. 2. Fashion not your selves unto this world? Or to this our heavenly patterne Christ Iesus? Was Christ a fashion follower?
nor the things of the world? Or that, Rom. 12. 2. Fashion not your selves unto this world? Or to this our heavenly pattern christ Iesus? Was christ a fashion follower?
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But pride is a quality of the heart. True; yet Scripture and experience tels that it shewes it selfe in mens words, countenances, gesture, and apparell.
But pride is a quality of the heart. True; yet Scripture and experience tells that it shows it self in men's words, countenances, gesture, and apparel.
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That they offend the Divine Majesty, and make themselves liable to his dreadfull threatnings is as undeniable as the verity of sacred Writ, Zeph. 1. 8. To which heavenly truth I will adde a saying of that reverend man of God, Mr. Perkins, which is this.
That they offend the Divine Majesty, and make themselves liable to his dreadful threatenings is as undeniable as the verity of sacred Writ, Zephaniah 1. 8. To which heavenly truth I will add a saying of that reverend man of God, Mr. Perkins, which is this.
3. What and if many ignorant, and unacquainted in the wayes of righteousnesse consider onely the cariages and conversations of erring men, making their thwart,
3. What and if many ignorant, and unacquainted in the ways of righteousness Consider only the carriages and conversations of erring men, making their thwart,
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and crooked by-paths the rule and square of their imitation, deeming their condition safe enough, if they can warrant their wayes by the practises of men, especially of Preachers;
and crooked bypaths the Rule and square of their imitation, deeming their condition safe enough, if they can warrant their ways by the practises of men, especially of Preachers;
Yet all you who already are ingrafted into this unparalel'd communion, and you which desire admittance into the same, do you imitate Christ Iesus punctually and precisely in those forenamed particulars, living godlily after the rule of Christ;
Yet all you who already Are ingrafted into this unparalleled communion, and you which desire admittance into the same, do you imitate christ Iesus punctually and precisely in those forenamed particulars, living godlily After the Rule of christ;
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kill and crucifie the lusts of the flesh, and all carnall corruptions. 1. There being no agreement twixt light and darknesse. 2. God not abiding Sathans image upon his coine. 3. There being no possibilitie of serving such dissenting masters. 4. These all much disagreeing from our glorious patterne, they being the workes of the Devill which hee came to destroy.
kill and crucify the Lustiest of the Flesh, and all carnal corruptions. 1. There being no agreement betwixt Light and darkness. 2. God not abiding Satan's image upon his coin. 3. There being no possibility of serving such dissenting Masters. 4. These all much disagreeing from our glorious pattern, they being the works of the devil which he Come to destroy.
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but causeth the just like the shining light to shine more and more unto the perfect day, Prov. 4. 18. 3. Christianity is a race wherein they must run, 1 Cor. 9. 24. Wherein not to goe forward is to goe backward.
but Causes the just like the shining Light to shine more and more unto the perfect day, Curae 4. 18. 3. Christianity is a raze wherein they must run, 1 Cor. 9. 24. Wherein not to go forward is to go backward.
And 4. Christ our patterne increased in wisdome, and stature, and in favour with God and man, Luc. 2. 52. 3. To endure confiscation of goods, like those;
And 4. christ our pattern increased in Wisdom, and stature, and in favour with God and man, Luke 2. 52. 3. To endure confiscation of goods, like those;
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we must suffer them all for him, Luc. 14. 26, 27. And do not reply like the fleshly Capernaites, this is a hard saying, who can beare it? For to suffer the spoyling of these not long lasting transitorie trashy riches, to have in heaven a better and an induring substance is no losse, but extraordinary advantage.
we must suffer them all for him, Luke 14. 26, 27. And do not reply like the fleshly Capernaum, this is a hard saying, who can bear it? For to suffer the spoiling of these not long lasting transitory trashy riches, to have in heaven a better and an enduring substance is no loss, but extraordinary advantage.
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and of a brutish nature for the confession of Christ and his truth, and to have an honourable esteeme from the worlds Creatour, the Elects Saviour, the Saints Sanctifier, the glorious Guarders of Gods Iewels,
and of a brutish nature for the Confessi of christ and his truth, and to have an honourable esteem from the world's Creator, the Elects Saviour, the Saints Sanctifier, the glorious Guarders of God's Jewels,
and opprobrious manner, and with the most hellish, and horrible tortures Sathans agents and himselfe can invent and inflict, is pronounced a blessing by the Spirit of Truth, Rev. 14. 13.
and opprobrious manner, and with the most hellish, and horrible tortures Satan's agents and himself can invent and inflict, is pronounced a blessing by the Spirit of Truth, Rev. 14. 13.
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and is it not reasonable that we should follow him? Ioh. 10. 4. Such interest he hath in us that he may justly challenge that of us all, which Abimelech commanded his souldiers, Iudg. 9. 48. What you have seene me do, make hast,
and is it not reasonable that we should follow him? John 10. 4. Such Interest he hath in us that he may justly challenge that of us all, which Abimelech commanded his Soldiers, Judges 9. 48. What you have seen me do, make haste,
Be it to the world, it being enmity to God, and not to be beloved of the Saints, 1 Ioh. 2. 15. And conformity to it being forbidden, Rom. 12. 2. And I thinke most men will conclude that such conformity is dangerous, if not damnable.
Be it to the world, it being enmity to God, and not to be Beloved of the Saints, 1 John 2. 15. And conformity to it being forbidden, Rom. 12. 2. And I think most men will conclude that such conformity is dangerous, if not damnable.
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for if we beare the image of the earthly, we shall beare the image of the heavenly, 1 Cor. 15. 49. 10. Be we followers of Christ, who if we hunger, is our Celestiall bread;
for if we bear the image of the earthly, we shall bear the image of the heavenly, 1 Cor. 15. 49. 10. Be we followers of christ, who if we hunger, is our Celestial bred;
Nor his painted fruitlesse faith, he believing as well as the best; yet abhorring, or not loving, or little or no whit regarding the Word preached, prayer,
Nor his painted fruitless faith, he believing as well as the best; yet abhorring, or not loving, or little or no whit regarding the Word preached, prayer,
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But the faith of our Lord Iesus Christ, Iam. 2. 1. The faith of the Elect, Titus 1. 1. That faith of which Salvian speakes, saying, What is faith therfore? I think for a man faithfully to believe in Christ, i. to be faithfull, i. to observe Gods Commandements faithfully. That faith,
But the faith of our Lord Iesus christ, Iam. 2. 1. The faith of the Elect, Titus 1. 1. That faith of which Salvian speaks, saying, What is faith Therefore? I think for a man faithfully to believe in christ, i. to be faithful, i. to observe God's commandments faithfully. That faith,
1. Which is of a growing and thriving nature; from faith to faith, Rom. 1. 17. 2. That two-handed faith, which by confidence the one holdeth the Lord, and receiveth good;
1. Which is of a growing and thriving nature; from faith to faith, Rom. 1. 17. 2. That two-handed faith, which by confidence the one holds the Lord, and receives good;
and by love the other imbraceth the brethren, and doth good, Gal. 5. 6. 3. That faith which yeelds obedience to Gods Commandements, even the most repugnant to flesh and bloud:
and by love the other Embraceth the brothers, and does good, Gal. 5. 6. 3. That faith which yields Obedience to God's commandments, even the most repugnant to Flesh and blood:
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by this Abraham left his country, and offered Isaac, Heb. 11. 4. That faith, which doth instrumentally justifie, Rom. 5. 1. And sanctifie, Acts 15. 9. This is the faith we must have, if we would have interest in this happy association.
by this Abraham left his country, and offered Isaac, Hebrew 11. 4. That faith, which does instrumentally justify, Rom. 5. 1. And sanctify, Acts 15. 9. This is the faith we must have, if we would have Interest in this happy association.
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so by this faith we receive quickening and vitality from Christ, as the members from the Head, Ioh. 1. 16. Gal. 2. 20. 3. As by the true love-knot the husband and wife are made one flesh:
so by this faith we receive quickening and vitality from christ, as the members from the Head, John 1. 16. Gal. 2. 20. 3. As by the true love-knot the husband and wife Are made one Flesh:
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so by this faith we have spirituall familiarity with Christ, as the wife with the husband, Rom. 5. 1. Heb. 11. 6. Faith is the hand of the soule which applyeth the sacrifice of Christ for sinne, it is the hand which puts on the robes of the righteousnesse of Christ our elder Brother upon us.
so by this faith we have spiritual familiarity with christ, as the wife with the husband, Rom. 5. 1. Hebrew 11. 6. Faith is the hand of the soul which Applieth the sacrifice of christ for sin, it is the hand which puts on the robes of the righteousness of christ our elder Brother upon us.
1. This is that prevailing Champion which quencheth the fiery darts of Sathan, Eph. 6. 16. Overcommeth the world, 1 Ioh. 5. 4, 5. Prevaileth with God, and is overcome of nothing;
1. This is that prevailing Champion which quenches the fiery darts of Sathan, Ephesians 6. 16. Overcometh the world, 1 John 5. 4, 5. Prevails with God, and is overcome of nothing;
not by carnall sense, not by humane reasons; not by bitter tortures, Heb. 11. 35, 36, 37. 2. This is the mother and fountaine of all good gifts, the originall of justice, beginning of devotion, the head of sanctitie, and foundation of Religion. Prayer is the proper worke of faith, Rom. 10. 14. Confession to salvation is the speech of faith, Rom. 10. 10. Good works of all sorts are the fruits of faith.
not by carnal sense, not by humane Reasons; not by bitter tortures, Hebrew 11. 35, 36, 37. 2. This is the mother and fountain of all good Gifts, the original of Justice, beginning of devotion, the head of sanctity, and Foundation of Religion. Prayer is the proper work of faith, Rom. 10. 14. Confessi to salvation is the speech of faith, Rom. 10. 10. Good works of all sorts Are the fruits of faith.
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the just living by faith, Rom. 1. 17. And by the faith of the Sonne of God, Gal. 2. 20. Neither is he a true Christian, he wanting that whereby Christ dwels in the heart, Eph. 3. 17. Neither can he do any good thing without this, all being sinne, Rom. 14. 23. And unpleasing to God, Heb. 11. 6.
the just living by faith, Rom. 1. 17. And by the faith of the Son of God, Gal. 2. 20. Neither is he a true Christian, he wanting that whereby christ dwells in the heart, Ephesians 3. 17. Neither can he do any good thing without this, all being sin, Rom. 14. 23. And unpleasing to God, Hebrew 11. 6.
and happy condition that he hath such heavenly priviledges, and transcendent prerogatives as to be Gods Sonne, Iob. 1. 12. Christs, and his Fathers friend;
and happy condition that he hath such heavenly privileges, and transcendent prerogatives as to be God's Son, Job 1. 12. Christ, and his Father's friend;
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and indissolubly compacted into this incorporation with Iesus Christ of incomparable value, and ineffable excellencies. Is faith so preciously excellent?
and indissolubly compacted into this incorporation with Iesus christ of incomparable valve, and ineffable excellencies. Is faith so preciously excellent?
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but so carelesly, and negligently for this, that were your endeavours no more earnest for bodily health, death so dismall would soone smite you: for food, and rayment;
but so carelessly, and negligently for this, that were your endeavours no more earnest for bodily health, death so dismal would soon smite you: for food, and raiment;
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This is a pearle of price, the tryall whereof is better then gold, 1 Pet. 1. 7. The least degree whereof is better then a world of earthly contentments, benefiting the enjoyer,
This is a pearl of price, the trial whereof is better then gold, 1 Pet. 1. 7. The least degree whereof is better then a world of earthly contentment's, benefiting the enjoyer,
not forsaking him till he hath received the end of his faith, the salvation of his soule, 1 Pet. 1. 9. This is a precious jewell in the esteeme of God,
not forsaking him till he hath received the end of his faith, the salvation of his soul, 1 Pet. 1. 9. This is a precious jewel in the esteem of God,
That without it no saving faith, no sound hope, no true love, no happy peace, no solid joy, no new birth, no new life, no spirituall adoption, no reall ingrafting into Christ, no union or communion with him, these all being graces, works and fruits of Gods Spirit.
That without it no Saving faith, no found hope, no true love, no happy peace, no solid joy, no new birth, no new life, no spiritual adoption, no real engrafting into christ, no Union or communion with him, these all being graces, works and fruits of God's Spirit.
therefore bastards, children of this world, and the Devill: therefore no inheritours. 8. Brides; therefore harlots, and strumpets; therefore divorced, and cast out.
Therefore bastards, children of this world, and the devil: Therefore no inheritors. 8. Brides; Therefore harlots, and strumpets; Therefore divorced, and cast out.
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3. Whence is our holinesse and sanctification? From the Spirit, Acts 15. 8, 9. Giving the Holy Ghost, — purifying, &c. 4. Whence is our Christian loue, whereby we love Christ for his owne sake, and Christians for his? From the Spirit, Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given us.
3. Whence is our holiness and sanctification? From the Spirit, Acts 15. 8, 9. Giving the Holy Ghost, — purifying, etc. 4. Whence is our Christian love, whereby we love christ for his own sake, and Christians for his? From the Spirit, Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given us.
5. Whence is our obsignation whereby we are ascertained that we are the Sonnes of God? From the Spirit, Rom. 8. 16. It beares witnesse with our spirits that we are the Sonnes of God.
5. Whence is our obsignation whereby we Are ascertained that we Are the Sons of God? From the Spirit, Rom. 8. 16. It bears witness with our spirits that we Are the Sons of God.
8. Whence our supplication, or ability to pray? From the Spirit, Rom. 8. 15. Whereby, &c. 9. Whence our consolation? From the Spirit, Acts 9. 31. Comfort of the Holy Ghost.
8. Whence our supplication, or ability to pray? From the Spirit, Rom. 8. 15. Whereby, etc. 9. Whence our consolation? From the Spirit, Acts 9. 31. Comfort of the Holy Ghost.
10. Whence our incorporation into, and inhabitation in Christ? From the Spirit, Eph. 2. 22. In whom you are builded together for an habitation of God through the Spirit. Saint Chrysostome saith well:
10. Whence our incorporation into, and inhabitation in christ? From the Spirit, Ephesians 2. 22. In whom you Are built together for an habitation of God through the Spirit. Saint Chrysostom Says well:
All those therefore who have these speciall and heavenly prerogatives of regeneration, justification, &c. and communion with Christ Iesus, they have necessarily the Spirit of God abiding in them.
All those Therefore who have these special and heavenly prerogatives of regeneration, justification, etc. and communion with christ Iesus, they have necessarily the Spirit of God abiding in them.
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The glorious Sun is in the firmament giving comfortable light to all seeing creatures, although bornblind Moles never behold the least glimpse of its shining rayes.
The glorious Sun is in the firmament giving comfortable Light to all seeing creatures, although bornblind Moles never behold the least glimpse of its shining rays.
4. Where Gods Spirit is, there is knowledge of all things, sc. Necessary to salvation, 1 Ioh. 2. 20. 5. Where the Spirit of God abideth, there must needs be sincerity or uprightnesse.
4. Where God's Spirit is, there is knowledge of all things, sc. Necessary to salvation, 1 John 2. 20. 5. Where the Spirit of God Abideth, there must needs be sincerity or uprightness.
6. Where the Spirit of God abideth, there is a testification to a mans owne spirit that he is the child of God, Rom. 8. 16. The Spirit beares witnesse with our Spirits that we are the children of God:
6. Where the Spirit of God Abideth, there is a testification to a men own Spirit that he is the child of God, Rom. 8. 16. The Spirit bears witness with our Spirits that we Are the children of God:
or not so, with such graces which Gods Spirit prescribes in the Word as necessary companions of pious prayer, viz. Knowledge, faith, sincerity, zeale, &c. in some measure.
or not so, with such graces which God's Spirit prescribes in the Word as necessary Sodales of pious prayer, viz. Knowledge, faith, sincerity, zeal, etc. in Some measure.
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2. That the unregenerate not converted man, who is the same he was ever, no changeling, having the same mind, will, affections, &c. And he who is changed from one evill to another as bad or worse;
2. That the unregenerate not converted man, who is the same he was ever, no changeling, having the same mind, will, affections, etc. And he who is changed from one evil to Another as bad or Worse;
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neither of these being truly converted, so as to become new creatures, 2 Cor. 5. 17. New men, Eph. 4. 24. To have new hearts, Ezek. 11. 19. And new lives;
neither of these being truly converted, so as to become new creatures, 2 Cor. 5. 17. New men, Ephesians 4. 24. To have new hearts, Ezekiel 11. 19. And new lives;
6. That the man wholly and altogether wanting the testimony of his owne conscience, grounded upon the testimony of Gods Spirit, that he is the child of God:
6. That the man wholly and altogether wanting the testimony of his own conscience, grounded upon the testimony of God's Spirit, that he is the child of God:
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and he who in stead of the testification of Gods Spirit, which ever agreeth to the Word, glads and contents himselfe with the wicked spirit of presumption,
and he who in stead of the testification of God's Spirit, which ever agreeth to the Word, glads and contents himself with the wicked Spirit of presumption,
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for is it possible that Gods Spirit should peremptorily affirme in the Word, that no drunkard, covetous person, hypocrite, &c. shall inherite the kingdome of heaven;
for is it possible that God's Spirit should peremptorily affirm in the Word, that no drunkard, covetous person, hypocrite, etc. shall inherit the Kingdom of heaven;
and making your prayers acceptable, Rom. 8. 26. Bringing you to liberty, 2 Cor. 3. 17. Helping your infirmities, enlightening your understandings, rectifying your judgements, reviving your spirits, stirring your affections, sanctifying all inward gifts,
and making your Prayers acceptable, Rom. 8. 26. Bringing you to liberty, 2 Cor. 3. 17. Helping your infirmities, enlightening your understandings, rectifying your Judgments, reviving your spirits, stirring your affections, sanctifying all inward Gifts,
2. Not to grieve this Holy Spirit of God whereby you are sealed to the day of redemption, Eph. 4. 30. By doing any thing contrary to the light which is set up in your consciences by the Word of God, and this Spirit;
2. Not to grieve this Holy Spirit of God whereby you Are sealed to the day of redemption, Ephesians 4. 30. By doing any thing contrary to the Light which is Set up in your Consciences by the Word of God, and this Spirit;
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as if a man should extinguish fire wholly, is not possible, the Spirit abiding with such for ever, Ioh. 14. 16. But to lose some fruits and effects of the Spirit,
as if a man should extinguish fire wholly, is not possible, the Spirit abiding with such for ever, John 14. 16. But to loose Some fruits and effects of the Spirit,
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Gal. 5. 25. If you live in the Spirit, walke in the Spirit. i. By minding, liking, wishing, desiring, and affecting the things of the Spirit, Rom. 8. 5. And by endeavouring in the whole course of your lives and callings, to order your selves according to the will and Word of God;
Gal. 5. 25. If you live in the Spirit, walk in the Spirit. i. By minding, liking, wishing, desiring, and affecting the things of the Spirit, Rom. 8. 5. And by endeavouring in the Whole course of your lives and callings, to order your selves according to the will and Word of God;
and let me entice and allure you to remedie the same by endeavouring to get this Spirit, which is most of all and first of all to be sought, Luc. 11. 13. How — give his Spirit. And is obtained:
and let me entice and allure you to remedy the same by endeavouring to get this Spirit, which is most of all and First of all to be sought, Luke 11. 13. How — give his Spirit. And is obtained:
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3. By true and unfained repentance, Acts 2. 38. 4. By pious and sincere obedience, Acts 5. 32. Do you therefore renounce and abdicate those loathsome deeds of darknesse wherein you have hitherto walked.
3. By true and unfeigned Repentance, Acts 2. 38. 4. By pious and sincere Obedience, Acts 5. 32. Do you Therefore renounce and abdicate those loathsome Deeds of darkness wherein you have hitherto walked.
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Do not rest contented in your hollow, livelesse, and spiritlesse performances of good actions and endeavour that by sincere and hearty prayer, hearing, repentance,
Do not rest contented in your hollow, Lifeless, and spiritless performances of good actions and endeavour that by sincere and hearty prayer, hearing, Repentance,
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and obedience you may have the Spirit of God abiding in you, that so you also may have fellowship with Gods Sonne Iesus Christ, which will give you, 1. More joy then children which barren women aske. 2. More comfort then health which sicke folke desire. 3. More benefit then strength desired of the weake. 4. More profit then sight which the blind desire.
and Obedience you may have the Spirit of God abiding in you, that so you also may have fellowship with God's Son Iesus christ, which will give you, 1. More joy then children which barren women ask. 2. More Comfort then health which sick folk desire. 3. More benefit then strength desired of the weak. 4. More profit then sighed which the blind desire.
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CHAP. XI. Such who have fellowship with Christ, be, must be his sheepe, braunches, spouse, members, and stones built on him. Their duties from the particulars.
CHAP. XI. Such who have fellowship with christ, be, must be his sheep, branches, spouse, members, and stones built on him. Their duties from the particulars.
and they which desire ingredience into this peerelesse communion must seeke the same, by endeavouring to paralell these resemblances so farre forth as sacred Writ doth enjoyne and warrant. e. g.
and they which desire ingredience into this peerless communion must seek the same, by endeavouring to parallel these resemblances so Far forth as sacred Writ does enjoin and warrant. e. g.
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and dung very fruitfull, and increaseable, notwithstanding many are killed, and many die: So these are innocent, suffering wrongs, but recompencing to none evill for evill:
and dung very fruitful, and increaseable, notwithstanding many Are killed, and many die: So these Are innocent, suffering wrongs, but recompensing to none evil for evil:
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2. They are braunches of Christ the Vine, Ioh. 15. 1, 2, 3. Therefore, as, 1. They grow exceedingly more then other trees. 2. Have plenty of sappe within,
2. They Are branches of christ the Vine, John 15. 1, 2, 3. Therefore, as, 1. They grow exceedingly more then other trees. 2. Have plenty of sap within,
BY that which I have spoken at sundry times from this place concerning this subject of true goodfellowship, shewing from sacred Writ who and what goodfellowes are;
BY that which I have spoken At sundry times from this place Concerning this Subject of true Good fellowship, showing from sacred Writ who and what Goodfellows Are;
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And are they which strive to imitate the Saints, endeavour to please God, and labour to have interest in Christ Iesus, base companions, insociable persons,
And Are they which strive to imitate the Saints, endeavour to please God, and labour to have Interest in christ Iesus, base Sodales, insociable Persons,
and unworthy the name of goodfellowes, because they preferre this excellent communion before the beastly and Diabolicall society with the fruitlesse workes,
and unworthy the name of Goodfellows, Because they prefer this excellent communion before the beastly and Diabolical society with the fruitless works,
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and unhappy workers if darknesse? And shall such which make open profession of the Devills service, are at open defiance with all manner of goodnesse, be stiled and esteemed goodfellowes, because with shamelesse foreheads,
and unhappy workers if darkness? And shall such which make open profession of the Devils service, Are At open defiance with all manner of Goodness, be styled and esteemed Goodfellows, Because with shameless foreheads,
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and revell, scorne and scoffe at goodnesse, and good men, consume wastfully their patrimonies and possessions in pipes and pots, in Tavernes and Taphouses, in drunkennesse,
and revel, scorn and scoff At Goodness, and good men, consume wastefully their patrimonies and possessions in pipes and pots, in Taverns and Taphouses, in Drunkenness,
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or in the Guilde Hall, much lesse in the Ale-house or Taverne amongst goodfellowes, as they call them, &c. Hom. of right use of the Church, Fol. 6. Let drunken beasts and pot-companions;
or in the Guild Hall, much less in the Alehouse or Tavern among Goodfellows, as they call them, etc. Hom. of right use of the Church, Fol. 6. Let drunken beasts and pot-companions;
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sc. fooles, beasts, sonnes of Belial, &c. And not incroach upon this title which is properly due to none but such who have fellowship with the Saints, the Father, and his Sonne Iesus Christ.
sc. Fools, beasts, Sons of Belial, etc. And not encroach upon this title which is properly due to none but such who have fellowship with the Saints, the Father, and his Son Iesus christ.
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Secondly, I hope that you understand sufficiently by the foregoing discourses the admirable and unspeakable priviledges of all goodfellowes, or true believers:
Secondly, I hope that you understand sufficiently by the foregoing discourses the admirable and unspeakable privileges of all Goodfellows, or true believers:
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Thirdly, I hope also that you of the wiser sort of those who as yet are without having any well-wishes unto your selves, are perswaded to flee amaine, seeking an hasty escape from all those unfruitfull fellowships with the deeds, and doers of darknesse;
Thirdly, I hope also that you of the Wiser sort of those who as yet Are without having any Well-wishes unto your selves, Are persuaded to flee amain, seeking an hasty escape from all those unfruitful fellowships with the Deeds, and doers of darkness;
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and to hasten speedily, as the creatures into Noahs Arke, to be firmely knit, and inseparably incorporated into this society, abounding with such felicities, and contentments.
and to hasten speedily, as the creatures into Noahs Ark, to be firmly knit, and inseparably incorporated into this society, abounding with such felicities, and contentment's.
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I having declared these things unto you, 1. That you also (which as yet are strangers from this heavenly communion) may have fellowshippe with us, which you need not either dread or shame;
I having declared these things unto you, 1. That you also (which as yet Are Strangers from this heavenly communion) may have fellowship with us, which you need not either dread or shame;
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2. And that you which are infranchised into this Society, may walke forward comfortably and couragiously through the many crossing oppositions you meet withall in he holy path.
2. And that you which Are enfranchised into this Society, may walk forward comfortably and courageously through the many crossing oppositions you meet withal in he holy path.
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Hoc enim Iudaeis fuit causa interitus, quod versarc•. tur cum improbis. Quocirca legem quoque acceperunt, & lege superabātur ab ijs, & inbebātur eorum vitare coniugia, quocirca lex appellabatur, sepes, quod tot undique circundaret & eorum consuetudinē cum malis coerceret. Chap. in 138. Psal. pag. 821. Non est autem hic parvus gradus ad incrementum virtutis fugere & resilire ab eiusmodi hominum congressionibus. Chrys. in Psal. 138. pag. 82•. Non enim parvum aut leve quid est ad securitatem, libertatem & omnē voluptatem liberari a tali hominum caetu, & perlongissim• ab improborū consuetudine versari immo vero magna est foelicitas. Idem in Psal. 139. p. 823.
Hoc enim Iudaeis fuit causa Ruin, quod versarc•. tur cum improbis. Therefore legem quoque acceperunt, & lege superabātur ab ijs, & inbebātur Their vitare Conjugal, Therefore lex appellabatur, sepes, quod tot undique circundaret & Their consuetudinē cum malis coerceret. Chap. in 138. Psalm page. 821. Non est autem hic Small gradus ad Incrementum virtue Fugere & resilire ab eiusmodi hominum congressionibus. Chrys. in Psalm 138. page. 82•. Non enim parvum Or leave quid est ad securitatem, libertatem & omnē voluptatem liberari a tali hominum caetu, & perlongissim• ab improborū Consuetudine versari Immo vero Magna est Felicity. Idem in Psalm 139. p. 823.
Famelici panis est quem tu tenes: nudi tunica quem in conclavi conservas: discalceati calceus qui apud te marcescit: indigentis argentum quod possidemus inhumatum. Eslote vos divites primi in conferendo qui estu primi in discernendo, estote primi in larguate rerum, Salv. lib. 5. pag. 153.
Famelici Paris est Whom tu tenes: nudi tunica Whom in conclavi conservas: discalceati calceus qui apud te marcescit: indigentis argentum quod possidemus inhumatum. Eslote vos divites Primi in conferendo qui estu Primi in discernendo, estote Primi in larguate rerum, Salvation lib. 5. page. 153.
Restitutio est actus redditur quod ablatum vel acceptum est. Tolet. inst. Sac. lib. 5. c. 16. p. 715. Hom. of resur. To•. 2. p. 212. dare rem deo, se d•mon•.
Restitution est actus redditur quod ablatum vel acceptum est. Tolet inst. Sac. lib. 5. c. 16. p. 715. Hom. of Resurrection. To•. 2. p. 212. Dare remembering God, se d•mon•.
Third part of H•. against perill of Idol pag 72. Nih•l est enim liberale quod non idem ••t ius•um. Tull off c •6. Wherefore L. Si•las, &c. C•sa• ▪ conveying of goods from the just owners unto strangers ▪ o•ght not to be thought liberality, for nothing is liberall whih is not just said a heathen.
Third part of H•. against peril of Idol page 72. Nih•l est enim liberal quod non idem ••t ius•um. Tull off c •6. Wherefore L. Si•las, etc. C•sa• ▪ conveying of goods from the just owners unto Strangers ▪ o•ght not to be Thought liberality, for nothing is liberal whih is not just said a heathen.
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Nam in sensibilibus ij qui denumerant pecuniā suam, imminu•nt substantiam, & locupletiores fiunt qui recip••nt: hi autem nonsi•: sed & is qui denumerat suas facultates magis auget, & recipientium divitijs multum add•t. Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri〈 ◊ 〉, tanto nobis & fluenta sunt auctiora. Non enim in hac causa contingit sicut in pecunijs: illic enin• quidinumorant vicino, imminuunt suam substantiam: & quanto plus expendit, tanto minu• possidet pecuniae: Hic autem plan• sec• agitur. Chrys. Hom. 8. in Gen. pag. 37.
Nam in sensibilibus ij qui denumerant pecuniā suam, imminu•nt substantiam, & locupletiores Fluent qui recip••nt: him autem nonsi•: said & is qui denumerat suas facultates magis auget, & recipientium divitijs multum add•t. Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri〈 ◊ 〉, tanto nobis & fluenta sunt auctiora. Non enim in hac causa contingit sicut in pecunijs: illic enin• quidinumorant vicino, imminuunt suam substantiam: & quanto plus expendit, tanto minu• possidet pecuniae: Hic autem plan• sec• agitur. Chrys. Hom. 8. in Gen. page. 37.
Nolite mihi colligere professores nomin• Christiani, nec professionis s•evim aut setente•ant 〈 ◊ 〉es. Nolite consectari turbas imperitorū, qui vel in ipsa vera religione superstiti•s• sunt vel itaa libid•••bus dediti & obliti sint quicquid Deo promiserunt. Tom 1. p. 774. August. de moribus •ccl. cap. 34. Nunc vos illud admoneo, ut aliquan do Ecclesiae Catholicae malc••cere de•i natis, v•tuperan do mores hominum, quos & ipsa condemnat, quis quotidiè tanquam malo filios corrigere 〈 ◊ 〉 de•. ibid.
Nolite mihi colligere professores nomin• Christians, nec professionis s•evim Or setente•ant 〈 ◊ 〉es. Nolite consectari turbas imperitorū, qui vel in ipsa vera Religion superstiti•s• sunt vel itaa libid•••bus dediti & obliti sint quicquid God promiserunt. Tom 1. p. 774. August. de moribus •ccl. cap. 34. Nunc vos illud Warn, ut aliquan doe Ecclesiae Catholic malc••cere de•i natis, v•tuperan do mores hominum, quos & ipsa condemnat, quis quotidiè tanquam Malo Sons corrigere 〈 ◊ 〉 de•. Ibid.
〈 ◊ 〉 60. 〈 … 〉. necessary 〈 ◊ 〉 to veeld to the im effecti〈 ◊ 〉 of others, and for p•ty to accommodate to that which in rigour is not due, yet in equity convenient. Histor. Trent. p. 62.
〈 ◊ 〉 60. 〈 … 〉. necessary 〈 ◊ 〉 to veeld to the im effecti〈 ◊ 〉 of Others, and for p•ty to accommodate to that which in rigour is not due, yet in equity convenient. History Trent. p. 62.
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Insoelicissimi p•uperes sic sunt, quasi inter concertantes procellas in medio mori posit•: nunc istcrum 〈 ◊ 〉, nunc all num stictibus •bruuntur. Salv. lib. 5 pag. 514.
Insoelicissimi p•uperes sic sunt, quasi inter concertantes procellas in medio Mori posit•: nunc istcrum 〈 ◊ 〉, nunc all num stictibus •bruuntur. Salvation lib. 5 page. 514.
Fil•• tui divitiae tue sunt, silij non labor, sed requies parentunt sunt & levamen laborum, ac omna fortunae so latium si boni sunt: si mali, non de numero sed de moribus querela est. Qua pascet omnes? Qui pis•es maru pascit, quadrupedes &c. Quis vestet? qui agros herbis ac floribus vestit, at { que } frondibus silvas. Adrian. Ca•th pag. 126
Fil•• tui divitiae tue sunt, silij non labour, said Requies parentunt sunt & levamen laborum, ac omna Fortunae so latium si boni sunt: si mali, non de numero sed de moribus querela est. Qua pascet omnes? Qui pis•es maru pascit, quadrupeds etc. Quis vestet? qui agros herbis ac floribus vestit, At { que } frondibus silvas. Adrian. Ca•th page. 126
Iurare per creaturas est illicitum, Origen. lib. ult. contra Celsum fol 239. 6. Quidam ex secta Pythagorea maluit tria talenta perdere quam jurare. Idem. Hom. 24. Fol. 58. Jurantes per creaturam ideò peccare dicuntur quia ignorato aut neglecto opifice religionem operibus & creaturu impertiuntur. Hilar. Can 4 in Math. fol 76. 6.
Jurare per Creaturas est illicitum, Origen. lib. ult. contra Celsum fol 239. 6. Quidam ex Sect Pythagorea maluit tria Talents Perdere quam jurare. Idem. Hom. 24. Fol. 58. Jurantes per creaturam ideò Peccare dicuntur quia ignorato Or neglecto opifice religionem operibus & creaturu impertiuntur. Hilar. Can 4 in Math. fol 76. 6.
Non igitur unus Ahab natus est, sed quod pejus est quotidiè Ahab nascitur & nunquam huic secuolo moritur, — Quous { que } exten ditis divites insanas cupiditates? Nunquid soli habi tabitis superterram? Cur ejicitis consortem naturae, & vindicatis possessionem naturae? In commune omnibus divitibus at { que } pauperibus terra fundata est, our vobis jus propriū soli diuites arrogatus? Am. 1. 4. lib de Nebu: cap. 1. pag. 772. Hie ager quem tu dissusis includis possessionibus quantos populos a lere potesti Ibid. cap 3. Fugiunt cohabitare hominibus, & ideò excluduus vicinos — Avu avibus se associat — Pecui pecori adjungitur, piscis piscibut: nec damnum ducunt sed commercium vivendi, cum plurimum comitatis copessunt, & quoddam munimentum solatio frequenuoris societatis affectant. Solus tis homo consortem excludu, includis feras, struu habitacula bestiarum, destrus hominum. Inducis mare intra praedia tua, ne desint bellue, producis fines teriae, ne possis habere sinitimum. Amb. 1. 4. lib. de Hab. cap 3 275.
Non igitur Unus Ahab Born est, sed quod Worse est quotidiè Ahab nascitur & Never huic secuolo moritur, — Quous { que } exten Dis divites insanas cupiditates? Whether soli habi tabitis superterram? Cur ejicitis consortem naturae, & vindicatis possessionem naturae? In commune omnibus divitibus At { que } pauperibus terra found est, our vobis jus propriū soli diuites arrogatus? Am. 1. 4. lib de Nebu: cap. 1. page. 772. High ager Whom tu dissusis includis possessionibus Quantos populos a lere potesti Ibid cap 3. Fugiunt cohabitare hominibus, & ideò excluduus vicinos — Avu avibus se associate — Pecui pecori adjungitur, Piscis piscibut: nec damnum ducunt sed commercium vivendi, cum plurimum comitatis copessunt, & Quoddam Munimentum solatio frequenuoris societatis affectant. Solus this homo consortem excludu, includis feras, struu Habitacula bestiarum, destrus hominum. Inducis mare intra praedia tua, ne desint bellue, producis fines teriae, ne possis habere sinitimum. Ambassadors 1. 4. lib. de Hab. cap 3 275.
Quis dives? qui nil cupiat. Quis pauper avarus. Bias 48. Avaro quid mali optes insi ut diu vivat pub. 54. Inopiae parva desunt, avaritiae omnia. Idem 70. Avarus ipse miseriae causa est suae. 53.
Quis dives? qui nil cupiat. Quis pauper Avarus. Bias 48. Avaro quid mali optes insi ut Diu vivat pub. 54. Inopiae parva desunt, avaritiae omnia. Idem 70. Avarus ipse miseriae causa est suae. 53.
S. W. R lib. 1. cap. 7 Turks care not Sect. 3. pag.: 34. how little they be stow in Private buildings, saying their meane cottages are good enough for their short pilgrimage: though sumptuous in their Churches. M Knol.
S. W. R lib. 1. cap. 7 Turks care not Sect. 3. page.: 34. how little they be stow in Private buildings, saying their mean cottages Are good enough for their short pilgrimage: though sumptuous in their Churches. M Knol.
The greatest opp•e•o••• and most under •roden wretches, are all sub•ect to one high power. governing all alike with absolute command. S. W. R: lib. 5. cap. 6. p. 773.
The greatest opp•e•o••• and most under •roden wretches, Are all sub•ect to one high power. governing all alike with absolute command. S. W. R: lib. 5. cap. 6. p. 773.
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The Lake Sodome 180 furlongs which is 22. miles of ours in length. •50, in bredth which is 18. of our miles as some say, some more, Ios Weissenbig. It hath no out-let or disburdening
The Lake Sodom 180 furlongs which is 22. miles of ours in length. •50, in breadth which is 18. of our miles as Some say, Some more, Ios Weissenbig. It hath no outlet or disburdening
Justin cals it the day of the sunne, because he writes to the Gentiles, saith Wallaus. Instinus diem solis appellat, quia ad Gentiles scribit, & Wal. cap. 7. p. 147. Qui dies solis a profanis, Dominicus a Sanctu dicebat•r. Beza in 1 Cor 16. 1. Qui oli• dies solis nunc dominicu• dicitur. Jdem. Iun. Trem. bib.
Justin calls it the day of the sun, Because he writes to the Gentiles, Says Wallaus. Instant diem solis appellate, quia ad Gentiles Scribit, & Wal. cap. 7. p. 147. Qui dies solis a profanis, Dominicus a Sanctu dicebat•r. Beza in 1 Cor 16. 1. Qui oli• dies solis nunc dominicu• dicitur. Idem. June Tremor bib.
Cannon 13. Tertul. lib de corona •ilitis. c. 3. Cyprian Epist. 36. ad Fidum de infan•ib: bab. p. 231. Pri•us & dominicus. Propterea quod Dominus a morte ad vitam redierit, dominicus appellatur. T. 1. p. 105. 5. in Psal. 118.
Cannon 13. Tertulian lib de corona •ilitis. c. 3. Cyprian Epistle 36. ad Fidum de infan•ib: bab. p. 231. Pri•us & dominicus. Propterea quod Dominus a morte ad vitam redierit, dominicus Appellatur. T. 1. p. 105. 5. in Psalm 118.
Per voce• •pus NONLATINALPHABET seu NONLATINALPHABET non intelliguntur directè opera hominum vitiosa: quia ea nunquam conceduntur: sed opera servilia, a NONLATINALPHABET servir• per qua scilicet •••squis { que } pro ratione vocationis suae victum ex•rcet, &c. Wallaeus de 4. precep. pag. 7.
Per voce• •pus seu non intelliguntur directè opera hominum vitiosa: quia ea Never conceduntur: sed opera servilia, a servir• per qua scilicet •••squis { que } Pro ratione vocationis suae victum ex•rcet, etc. Wallaeus the 4. precept. page. 7.
Tertul. lib. 2 contra Marcyonem, pag. 185. Nec Sabbatt inspicis legem opera humana, non divina prohibintem, — Non facies — opus, Quod? Ʋt• { que } tuum. — Arcam vero circumserre, ne { que } quoti li enum opus vileri potest, ne { que } humanum, sed bonum & sacrosinctum, & ex ipso Dei praecepto uti { que } divinum.
Tertulian lib. 2 contra Marcyonem, page. 185. Nec Sabbatt inspicis legem opera Humana, non Divine prohibintem, — Non fancies — opus, Quod? Ʋt• { que } tuum. — Ark vero circumserre, ne { que } quoti li enum opus vileri potest, ne { que } humanum, sed bonum & sacrosinctum, & ex ipso Dei praecepto uti { que } Divinum.
Nec ejus observatio capit Lege data in Sinaised aute celebrabatur, ut apparet ex Mannae pluvia, Exod. 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur, Sabbathi sanctitatem suisse priorent le ge, & ceric quum aute narravit Moses vetito• fuisse die septimo Manna colligere videtur ex recepta notitiâ & usu sumptum. Cal. in 4. Precep.
Nec His Observatio Capital Lege data in Sinaised aute celebrabatur, ut Appears ex Mannae pluvia, Exod 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur, Sabbathi sanctitatem suisse priorent le ge, & ceric Whom aute narravit Moses vetito• Fuisse die septimo Manna colligere videtur ex recepta notitiâ & usu sumptum. Cal. in 4. Precept.
Proculergo abjiciunt impura carnis opera, & insanum studium voluptan dupeccant qui diem hunc superbiae, sustus, aleae, poculu, & impuro voluptae. tum slu lio tribuunt. Dies fellos Majestati Aleissimi dedicatos, nullu voluptanbus occupart. — Nec huj•t religiosi diet otia relaxantes, obscrenis qutbuslibet patimur voluptatibus detiners: nihil eodem die vindicet sibi scena theatralis, aut Circense certa men, tui serarum lachrymosa spectacula. -Iiaec olim Christiani Principes curarunt. At hadiè esta vix Episcopis curae sunt. Gualte• in Hom 33. in Mar. 3 pag 33. Theodoslus, Valentinianis, Arcadius, Leo, Antonius, à quibus prohibitum est paenis, exhibere hoc die spectacula, aut voluptatibus dare operam. Wall. (ex Bucero) p. 74. Ʋt omnis profinitas & carnalis oblectatio ex eu exulet. — Deinde & hoc necessarium est, ne aut ejusmodi oblectamenta usurpentur, quae fructum auditi Verbi, aut reliquorum pietatis extrcitiorum intercipiant, aut etiam miumtat, sed potius ut eis inserviant, & ad ea majori cum vigore resumenda hominem disponam. Wallaeus pag. 133.
Proculergo abjiciunt Impure carnis opera, & insanum studium voluptan dupeccant qui diem hunc superbiae, sustus, aleae, poculu, & impuro voluptae. tum slu lio tribuunt. Die fellos Majesty Aleissimi dedicatos, nullu voluptanbus occupart. — Nec huj•t religiosi diet Leisure relaxantes, obscrenis qutbuslibet patimur voluptatibus detiners: nihil Eodem die vindicet sibi scena theatralis, Or Circense Certa men, tui serarum lachrymosa spectacles. iiaec Once Christians Princes curarunt. At hadiè esta vix Episcopis Curae sunt. Gualte• in Hom 33. in Mar. 3 page 33. Theodoslus, Valentinian, Arcadius, Leo, Antonius, à quibus prohibitum est paenis, exhibere hoc die spectacles, Or voluptatibus Dare Operam. Wall. (ex Bucer) p. 74. Ʋt omnis profinitas & Carnalis oblectatio ex eu exulet. — Deinde & hoc Necessary est, ne Or ejusmodi oblectamenta usurpentur, Quae Fruit auditi Verbi, Or reliquorum pietatis extrcitiorum intercipiant, Or etiam miumtat, sed potius ut eis inserviant, & ad ea majori cum Vigour resumenda hominem disponam. Wallaeus page. 133.
Probemus extructionem potius legis & prophetar•o inveniri in Christo, quam destructionem. Lib. 1. Contra Marcionem. pag. 260. Magis extruens, quam destruens substantiam legis & prophetarum, Ibid pag. 228.
Probemus extructionem potius Legis & prophetar•o inveniri in Christ, quam destructionem. Lib. 1. Contra Marcionem. page. 260. Magis extruens, quam destruens substantiam Legis & prophetarum, Ibid page. 228.
Qui fort• verè de Christia••rum sterilitate conqueri possunt, primi sunt le•o•••, productores, aquariols, sic car•j, v••••rij, Magi, &c Tertul. Apol. pag. 885.
Qui fort• verè de Christia••rum sterilitate conqueri possunt, Primi sunt le•o•••, productores, aquariols, sic car•j, v••••rij, Magi, etc. Tertulian Apollinarian page. 885.
In hoc venturil ut legis, & prophetarum ordo exinde cessaret, per adimpletionem non per destructionem. Lib. 4. Contra Marcionem. pag. 273. Aug. qu. 69 Veter. & no• testam pag. 745. Non dissolvis aliquid, sed confirmavit — nunquid haec cessasse dicenda sunt? absit. Contra Adimantum Manichai discipulum, contra faustum Manichaeum. Lib. 6. pag. 231. Non concupisces preceptum est agendae vitae. Circumcides omne viasculum octavo die preceptum est significanda vitae. Ep. 49. ad Deograt.
In hoc venturil ut Legis, & prophetarum ordo From thence cessaret, per adimpletionem non per destructionem. Lib. 4. Contra Marcionem. page. 273. Aug. queen. 69 Veter. & no• Testament page. 745. Non dissolvis Aliquid, sed confirmavit — Whether haec cessasse dicenda sunt? absit. Contra Adamantum Manichai Disciple, contra Faustum Manichaean. Lib. 6. page. 231. Non Concupiscence preceptum est agendae vitae. Circumcides omne viasculum octavo die preceptum est significanda vitae. Epistle 49. ad Deograt.
Dei igitur iustitia & lex veritas est in aeternum. Tom. 1. Hom. in 118. Psal pag 1085 Legis non est translatio, & transmutatio: etenim hic habemus legem. Legem destrui••• per fidem? Absit; sed legē statuimus Tom. 4. Hom. in Heb. 6. pag. 148 ••
Dei igitur iustitia & lex veritas est in aeternum. Tom. 1. Hom. in 118. Psalm page 1085 Legis non est translatio, & transmutatio: Etenim hic habemus legem. Legem destrui••• per fidem? Absit; sed legen statuimus Tom. 4. Hom. in Hebrew 6. page. 148 ••
Christus tantùm nos liberavit à se•vitute, non ab obedientiâ legis, Irenaeus lib. 5. cap. 27. Duplicia sunt Mosis Pracepta, noturalia & servilia: servilia per adventum Christi abrogata sunt, naturalia in suo vigore permanserunt, & per Euangelium sunt consummata, Idem cap. 31. Dominus de••it totam legem & Prophetas pendere ex ipsis Praceptis, & ipse aliud majus hoc pracepto non detulit, sed hoc ipsum renovavit suis Discipulis jubens eis diligere Deum ex toto corde, & cateros quemadmodum sc. Idem. lib. 4. cap. 25.
Christus tantùm nos liberavit à se•vitute, non ab obedientiâ Legis, Irnaeus lib. 5. cap. 27. Duplicia sunt Moses Pracepta, noturalia & servilia: servilia per adventum Christ abrogata sunt, Naturalia in Sue Vigour permanserunt, & per Evangelium sunt Consummated, Idem cap. 31. Dominus de••it Whole legem & Prophets pendere ex Ipse Praceptis, & ipse Aliud Majus hoc pracepto non detulit, sed hoc ipsum renovavit suis Discipulis jubens eis diligere God ex toto cord, & cateros quemadmodum sc. Idem. lib. 4. cap. 25.
Stulte, quem Dominum appellas, negas timendum: cum hoc nomen potestatis sit etiam timendae: At quomodo diliges nisi timeas non diligere? Planè nec pater tuus est, in quem non competat & amor propter pietatem, & timor propter potestatem: nec legitimus Dominus, nisi & diligas propter humanitatem, & timeas propter disciplinam. Advers Marcion. lib. 1. pag. 165
Stulte, Whom Dominum appellas, negas timendum: cum hoc Nome potestatis sit etiam timendae: At quomodo Diligent nisi timeas non diligere? Planè nec pater Thy est, in Whom non competat & amor propter pietatem, & timor propter potestatem: nec legitimus Dominus, nisi & diligas propter humanitatem, & timeas propter Disciplinam. Adverse Marcion. lib. 1. page. 165
Quis illi• Si•ari••? quis manticularius? quis sacrilegus, aut corrupt•r, aut lavantium pr•do? quis ex illis Christia•• ascribitur? aut cum Christiani f•o titul• •ff•runtur, quis ex illis talis quales t•s n•ce•tes de vestris? 〈 ◊ 〉 carcer semper, de vestris semper metalla suspirant, de vestris •esti• saginantur. — N•m• illic Christia••, nisi planè tantum Christia••, aut si & aliud, jam nec Christianus. Tertul. Apol. pag 886.
Quis illi• Si•ari••? quis manticularius? quis Sacrilegious, Or corrupt•r, Or lavantium pr•do? quis ex illis Christia•• ascribitur? Or cum Christians f•o titul• •ff•runtur, quis ex illis Talis quales t•s n•ce•tes de vestris? 〈 ◊ 〉 carcer semper, de vestris semper Metals suspirant, de vestris •esti• saginantur. — N•m• illic Christia••, nisi planè Tantum Christia••, Or si & Aliud, jam nec Christian. Tertulian Apollinarian page 886.
Qui solus mundus est mundare praevalet immunda. Greg. Papa in Iob 14. 4. Nee homo nec Angelus. Aug. Agricola non vitis efficlum: Ad solam Triuitatem pertinet, Idem Tom. 9 in Ioan. 15. pag. 444.
Qui solus World est mundare praevalet Impure. Greg. Papa in Job 14. 4. Nee homo nec Angelus. Aug. Agricola non vitis efficlum: Ad Solam Triuitatem pertinet, Idem Tom. 9 in Ioan. 15. page. 444.
Plu• est cum Paulus ait heredes nos esse, & coheredes Christs; quam si mille mundos, nedum coelum, & terram cum omnibi• bonu no• reipsa •• at•r•um 〈 … 〉si• os•sse. 〈 ◊ 〉 in Rom. 8. 17.
Plu• est cum Paulus ait heredes nos esse, & coheredes Christ; quam si mille mundos, nedum coelum, & terram cum omnibi• bonu no• Reipsa •• at•r•um 〈 … 〉si• os•sse. 〈 ◊ 〉 in Rom. 8. 17.
Quid 〈 ◊ ◊ 〉 conserra potest? An non excellentior Majesta• est esse 〈 ◊ 〉 Dei 〈 ◊ 〉 silium potentissina Monarchae 〈 ◊ 〉 terra? Ho• beneficio nihil 〈 ◊ 〉 est, vel excellentius. •rentius in Isa. 38
Quid 〈 ◊ ◊ 〉 conserra potest? an non excellentior Majesta• est esse 〈 ◊ 〉 Dei 〈 ◊ 〉 silium potentissina Monarchy 〈 ◊ 〉 terra? Ho• Benefit nihil 〈 ◊ 〉 est, vel excellentius. •rentius in Isaiah 38
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Ʋtc un { que } in his libris commemora vt Ecclesiam non habentem maculam aut rugam, non sic a cipiendum est quas• jam s•t, sed quae praeparatur tit sit, quando apparebit etiam gloriosit. Nunc enim propter qu•sdam ignorantiat & infirmitates membrorum suorum, habet undè quoti••e toti dicat, 〈 ◊ 〉 nob• debi•• nostra. Aug. cap. 18. de Baptismo Tom. 1. pag, 46.
Ʋtc un { que } in his Books commemora vt Church non habentem maculam Or rugam, non sic a cipiendum est quas• jam s•t, sed Quae praeparatur tit fit, quando apparebit etiam gloriosit. Nunc enim propter qu•sdam ignorantiat & infirmitates Members suorum, habet undè quoti••e Totius dicat, 〈 ◊ 〉 nob• debi•• nostra. Aug. cap. 18. de Baptismo Tom. 1. page, 46.
Tom. 9. pag. 444. Mundi mundandi. Aug. in Ioan. 15. Quis in hâc vit• sic mundus, ut non sit magis magu { que } mundandus? Motus immundi reprimi possunt per gratiam, ejici non possunt nisi in morte. Bernardus Serm. 58 pag. 165. Vitia in nobis non mortua, sed compressa. Idem. SubJugari possunt, non exterminari Iebus•i. Idem. In munditiâ non potest esse 〈 ◊ 〉.
Tom. 9. page. 444. Mundi mundandi. Aug. in Ioan. 15. Quis in hâc vit• sic World, ut non sit magis magu { que } mundandus? Motus immundi reprimi possunt per gratiam, ejici non possunt nisi in morte. Bernard Sermon 58 page. 165. Vices in nobis non Mortua, said compressa. Idem. SubJugari possunt, non exterminari Iebus•i. Idem. In munditiâ non potest esse 〈 ◊ 〉.
Sic. & in pess•••• aliquid boni, & in optimis ••••thil pessimi, solus eni•• Deus sine peccato, & solus homo sine peccato Christus. Tertul. Semper debemus not consiteri peccatores, nam quisquis se immaculatum & sine peccato dicerit, aut superbus, aut stultus est. Cyp. de Elem. pag. 15.
Sic. & in pess•••• Aliquid boni, & in optimis ••••thil pessimi, solus eni•• Deus sine Peccato, & solus homo sine Peccato Christus. Tertulian Semper debemus not consiteri Peccatores, nam quisquis se immaculatum & sine Peccato dicerit, Or Superbus, Or stultus est. Cyprus de Elem page. 15.
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Hactenus ita { que } abrogata est Lex Dei, quatenus nos amplius non damnat, nec iram in nobis operatur, &c. Anamen Legem ideó nonfastidientes rejicimus, damna••s omnia qu• haeretici veteres & neoterici contra Legem Dei dederunt. Helvetica Confessio. Artic. 12. pag 38.
Hactenus ita { que } abrogata est Lex Dei, quatenus nos Amplius non damnat, nec iram in nobis operatur, etc. Anamen Legem ideó nonfastidientes rejicimus, damna••s omnia qu• haeretici veteres & neoterici contra Legem Dei dederunt. Helvetica Confessio. Artic. 12. page 38.
Credimus omnes legis figuras adventu Christi subl•tas esse, quamvis earum veritas & substantia nobis in eo constet, inquo sunt omnes impletae, Legis tamen Doctrina & Prophetis utendum est: tum ad vitam nostram confirmandam, tum ut eo magis in promissionthus Evangelic•• confirmemur. Gail•ca Confessio Artic 23. pag. 106.
Credimus omnes Legis figuras adventu Christ subl•tas esse, Quamvis earum veritas & Substance nobis in eo constet, inquo sunt omnes impletae, Legis tamen Doctrina & Prophetess utendum est: tum ad vitam nostram confirmandam, tum ut eo magis in promissionthus Evangelic•• confirmemur. Gail•ca Confessio Artic 23. page. 106.
Quimvis Lex à Deo data per Mosen quoad Ritus & Ceremontas Chriistancs non astringat, ne { que } tamen ab obedienti• Mandatorum, que Moralia vocantur, nullus qu intumvis Christianus est solut••. Anglica Contessio. pag. 115.
Quimvis Lex à God data per Moses quoad Ritus & Ceremontas Chriistancs non astringat, ne { que } tamen ab obedienti• Mandatorum, que Moralia vocantur, nullus queen intumvis Christian est solut••. English Contessio. page. 115.
Credimus om•• ceremonias & sigis ras Legu, omnes deni { que } umbras cessasse Christi advenventu: interint tamen 〈 ◊ ◊ 〉 n•bis illorum veritas & substantia in Chrisio, ideo { que } Legis testimon••s ad hu• 〈 ◊ 〉 ut nost• so• in Evangelij Doctrina confirmentus: & on•tes vitam nostram honestè ad gloriam Dei juxta ipsius voluntatem componamus. Belgica Confessio. Art. 25. pag 175.
Credimus om•• Ceremonies & sigis ras Legu, omnes Deni { que } umbras cessasse Christ advenventu: interint tamen 〈 ◊ ◊ 〉 n•bis Illorum veritas & Substance in Chrisio, ideo { que } Legis testimon••s ad hu• 〈 ◊ 〉 ut nost• so• in Evangelij Doctrina confirmentus: & on•tes vitam nostram honestè ad gloriam Dei juxta Himself voluntatem componamus. Belgica Confessio. Art. 25. page 175.
Necesse est docere homines non solum quod Legi •he liendum sit, sed etiam quomodo placeat haec obedientia, placeat igitur haec obedientia, &c. Augustina Conf•ssio. Art. 6 pag. 12.
Necessary est docere homines non solum quod Legi •he liendum sit, sed etiam quomodo placeat haec obedientia, placeat igitur haec obedientia, etc. Augustina Conf•ssio. Art. 6 page. 12.
Agnoscima• Leg•m Dei, eujus Epitome est D•cal•gus, praecipere optima, justissima, & perfectissima opera, & hominum non solum o•ligatunt esse ad obediendum Moralibus Praeceptis Decalogi, &c. Wittenbergica Confessio. pag. 145.
Agnoscima• Leg•m Dei, eujus Epitome est D•cal•gus, praecipere optima, justissima, & perfectissima opera, & hominum non solum o•ligatunt esse ad obediendum Moralibus Praeceptis Decalogue, etc. Wittenbergica Confessio. page. 145.
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Species perfectae participant suo ge nere ex aeque; ita ut altera alteri genus non ferat acceptū; sed sui generis communione plane sunt unum. Kecker. Syst. log. lib. 1. pag. 62.
Species perfectae participant Sue ge never ex aeque; ita ut altera Alteri genus non ferat acceptū; sed sui Generis communion plane sunt Unum. Kecker. Syst. log. lib. 1. page. 62.
Incidere in falsae opinionis errorem priusquam vera cognoscat imperiti animi est, & simpli cis perseverare vero in eo postquam agnoveris cotumacu. Salvian. exempla. A pro. & vero pag. 296.
Incidere in falsae opinionis errorem priusquam vera cognoscat imperiti animi est, & Simply cis perseverare vero in eo Postquam agnoveris cotumacu. Salvian. exempla. A Pro. & vero page. 296.
R•rus •od• ••inees, qui per••liat •mpudi•os F••rus Moses, qui occidat sa•rilego• Ra••s Samuel, qui ••obed••ntes lug••t: 〈 ◊ 〉 Iob, qui pro s•••orum negligenti• sacrifi• 〈 ◊ 〉 off•rat: Rarus A•on, qui •or•m Pha••one 〈 ◊ 〉 Di••as edicat: Rarus No•, qui his quibus immersio 〈 ◊ 〉 Arca• bitumine litam provide•t: 〈 ◊ ◊ 〉 Apostol•, 〈 ◊ ◊ 〉 ••rr•na 〈 ◊ 〉 Mag••tratus, quorum Deus venter est, qui in his quae dicere ne••s est, impudentes l•tantur, & gloriantur. &c Cyprian de •e•un. & Tentat. About 248. Lib. De Lapsis. pag. 82. 83.
R•rus •od• ••inees, qui per••liat •mpudi•os F••rus Moses, qui Occidat sa•rilego• Ra••s Samuel, qui ••obed••ntes lug••t: 〈 ◊ 〉 Job, qui Pro s•••orum negligenti• sacrifi• 〈 ◊ 〉 off•rat: Rarus A•on, qui •or•m Pha••one 〈 ◊ 〉 Di••as edicat: Rarus No•, qui his quibus Immersio 〈 ◊ 〉 Arca• bitumine litam provide•t: 〈 ◊ ◊ 〉 Apostol•, 〈 ◊ ◊ 〉 ••rr•na 〈 ◊ 〉 Mag••tratus, quorum Deus venture est, qui in his Quae dicere ne••s est, impudentes l•tantur, & gloriantur. etc. Cyprian de •e•un. & Tentat. About 248. Lib. De Lapsis. page. 82. 83.
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Sunt nonnulli inter vos, fratres, quorum licet vult•• in Ecclesi• videamu•, cor tamen in agris esse cogn•s•i•••s; & praes•ntiam quidem eorum consideramus •• pleb•; sed convers•tionem •orum invenimus in•ur•; de terrâ enim semper cogitant, de terrâ tractant, quae terrena sunt sapiu•t. Amb de quadrages. S•r •9 de •ejunio. & Elemosynis.
Sunt Nonnulli inter vos, Brothers, quorum licet vult•• in Ecclesi• videamu•, cor tamen in agris esse cogn•s•i•••s; & praes•ntiam quidem Their consideramus •• pleb•; sed convers•tionem •orum Invenimus in•ur•; de terrâ enim semper cogitant, de terrâ tractant, Quae Terrena sunt sapiu•t. Ambassadors de Quadrages. S•r •9 de •ejunio. & Elemosynis.
Aut tales, aut peiores f•cti sunt Christiani quales sunt heretici, aut Gentiles: adhuc autem & maior continentia apud illos invenitur quam vis in schismate sint, quam apud Christianos. Tom 2. Hom. 49. super Mat. p 859 About 500.
Or tales, Or peiores f•cti sunt Christians quales sunt heretici, Or Gentiles: Adhoc autem & maior continence apud Illos Invenitur quam vis in Schism sint, quam apud Christians. Tom 2. Hom. 49. super Mathew p 859 About 500.
Salvianus who l•ved 480. saith of his times. Ipsa Dei Ecclesi• quae in omnibut ess• d•b•t pla•atrix D•i, quid est aliud quam exacerbatrix Dei ▪ quid est aliud penè omnis coetus Christianorum, quam sentina v•tiorum? f•cilius •nven•as reo• maloru• omnium, qua• non omnium: sacilius matorum criminum quam minorum. &c. Lib. 3. de Gub. Dei pag. 8•. • Tetus enim penè mundus post Pelagium abijt in errorem. Prafat. In Lib. de causa Dei.
Salvianus who l•ved 480. Says of his times. Ipsa Dei Ecclesi• Quae in omnibut ess• d•b•t pla•atrix D•i, quid est Aliud quam exacerbatrix Dei ▪ quid est Aliud penè omnis Coetus Christians, quam Sentina v•tiorum? f•cilius •nven•as reo• maloru• omnium, qua• non omnium: sacilius matorum crimen quam Minorum. etc. Lib. 3. de Gub. Dei page. 8•. • Tetus enim penè World post Pelagium Abijah in errorem. Praefat^. In Lib. de causa Dei.
〈 ◊ 〉 & un de 〈 ◊ 〉? quid in meo agitu non mes? quo deni { que } ture Marcion silvan• meam 〈 ◊ 〉 qua licentia Valentine fontes meos transvertu? qua potestate Apelles limtees meos commoves? mea est possessio, quid hic caeteri ad voluntatem vestra seminatis & pase•tu? Advers. haeres pag 109.
〈 ◊ 〉 & un de 〈 ◊ 〉? quid in meo agitu non mes? quo Deni { que } ture Marcion silvan• meam 〈 ◊ 〉 qua licentia Valentine Fontes meos transvertu? qua potestate Apelles limtees meos commoves? mea est possessio, quid hic Caeteri ad voluntatem Vestra seminatis & pase•tu? Adverse. haeres page 109.
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