An explication of the hundreth and tenth Psalme wherein the severall heads of Christian religion therein contained; touching the exaltation of Christ, the scepter of his kingdome, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of severall sermons preached at Lincolns Inne; by Edward Reynoldes sometimes fellow of Merton Colledge in Oxford, late preacher to the foresaid honorable society, and rector of the church of Braunston in Northhampton-shire.
and therefore whatsoever mysteries of his Counsell God hath been pleased in his Word to reveale, the Church is bound in her ministerie to declare unto men.
and Therefore whatsoever Mysteres of his Counsel God hath been pleased in his Word to reveal, the Church is bound in her Ministry to declare unto men.
But yet all this Counsell (which elsewhere he ca•s NONLATINALPHABET, the testimonie of God ) he gathers together into this one conclusion, I determined not to know any thing amongst you, that is, in my p•eaching unto you to make discovery of any other knowledge,
But yet all this Counsel (which elsewhere he ca•s, the testimony of God) he gathers together into this one conclusion, I determined not to know any thing among you, that is, in my p•eaching unto you to make discovery of any other knowledge,
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And therefore Preaching of the Word is called preaching of Christ, and Ministers of the Word, Ministers of Christ, and learning of the Word, Learning of Christ, because our Faith, our Workes, and our Worship (which are the three essentiall elements of a Christian, the whole dutie of man,
And Therefore Preaching of the Word is called preaching of christ, and Ministers of the Word, Ministers of christ, and learning of the Word, Learning of christ, Because our Faith, our Works, and our Worship (which Are the three essential elements of a Christian, the Whole duty of man,
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though different in the manner of their dispensations, as Moses veild differ'd from himselfe unveild. Now that Christ is the substance of the whole New Testament, containing the Historie, Doctrine,
though different in the manner of their dispensations, as Moses veiled differed from himself unveiled. Now that christ is the substance of the Whole New Testament, containing the History, Doctrine,
The old Scriptures are againe divided into the Law and Prophets (for the historicall parts of them doe containe either typicall prefigurations of the Evangelicall Church,
The old Scriptures Are again divided into the Law and prophets (for the historical parts of them do contain either typical prefigurations of the Evangelical Church,
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or inductions and exemplary demonstrations of the generall truth of Gods justice and promises, which are set forth by way of Doctrine and Precept in the Law and Prophets.) Now Christ is the summe of both these, they waited upon him in his transfiguration, to note that in him they had their accomplishment.
or inductions and exemplary demonstrations of the general truth of God's Justice and promises, which Are Set forth by Way of Doctrine and Precept in the Law and prophets.) Now christ is the sum of both these, they waited upon him in his transfiguration, to note that in him they had their accomplishment.
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and Truth to make good the prefigurations of the whole Law. The ceremoniall Law he fulfilled and abolished, the morall Law hee fulfilled and established;
and Truth to make good the prefigurations of the Whole Law. The ceremonial Law he fulfilled and abolished, the moral Law he fulfilled and established;
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that his obedience thereunto might be the ground of our righteousnesse, and his Spirit and grace therewith might bee the ground of our Obedience. And therefore it is called the Law of Christ. 2 For the Prophets, he is the Summe of them too, for to him they give all witnesse.
that his Obedience thereunto might be the ground of our righteousness, and his Spirit and grace therewith might be the ground of our obedience. And Therefore it is called the Law of christ. 2 For the prophets, he is the Sum of them too, for to him they give all witness.
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So that the whole Scriptures are nothing else but a Testimonie of Christ, and faith in him, of that absolute and universall necessitie which is laid upon all the world to beleeve in his name.
So that the Whole Scriptures Are nothing Else but a Testimony of christ, and faith in him, of that absolute and universal necessity which is laid upon all the world to believe in his name.
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because he is the onely Ladder betweene earth and heaven, the alone mediator betweene God and man, in him there is a finall and unabolishable covenant established, and there is no name but his under heaven by which a man can be saved.
Because he is the only Ladder between earth and heaven, the alone Mediator between God and man, in him there is a final and unabolishable Covenant established, and there is no name but his under heaven by which a man can be saved.
by whose fulnesse he was anointed unto the Offices of King and Priest, for so our Saviour himselfe expounds this word Said, by the sealing & sanctification of him to his office, Ioh. 10.34, 35, 36. Then wee have the Incarnation of Christ, in the word, My Lord, together with his dignitie and honor above David (as our Savior himselfe expounds it, Matth. 22.42.45.) Mine, that is, my Sonne by descent and genealogie after the flesh,
by whose fullness he was anointed unto the Offices of King and Priest, for so our Saviour himself expounds this word Said, by the sealing & sanctification of him to his office, John 10.34, 35, 36. Then we have the Incarnation of christ, in the word, My Lord, together with his dignity and honour above David (as our Saviour himself expounds it, Matthew 22.42.45.) Mine, that is, my Son by descent and genealogy After the Flesh,
Wee have his Eluctation and conquest over all his enemies, and sufferings, his resurrection, he shall lift up his head, his Ascension and Intercession, sit thou on my right hand.
we have his Eluctation and conquest over all his enemies, and sufferings, his resurrection, he shall lift up his head, his Ascension and Intercession, fit thou on my right hand.
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And in that is comprised his Descent into Hell by S. Pauls way of arguing, That he ascended, what is it but that hee descended first into the lower parts of the earth? Eph. 4.9.
And in that is comprised his Descent into Hell by S. Paul's Way of arguing, That he ascended, what is it but that he descended First into the lower parts of the earth? Ephesians 4.9.
Wee have the last Iudgment, for all his enemies must bee put under his feete, (which is the Apostles argument to prove the end of all things, 1 Cor. 15.25.) and there is the day of his wrath, wherein he shall accomplish that judgment over the heathen,
we have the last Judgement, for all his enemies must be put under his feet, (which is the Apostles argument to prove the end of all things, 1 Cor. 15.25.) and there is the day of his wrath, wherein he shall accomplish that judgement over the heathen,
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and the last enemie to bee subdued is death, as the Apostle argues out of this Psalme, 1 Cor. 15.25, 26. And lastly, wee haue life everlasting, in the everlasting merit and vertue of his Priesthood, Thou art a Priest for ever after the order of Melchisedek, and in his sitting at the right hand of God, whither he is gone as our forerunner,
and the last enemy to be subdued is death, as the Apostle argues out of this Psalm, 1 Cor. 15.25, 26. And lastly, we have life everlasting, in the everlasting merit and virtue of his Priesthood, Thou art a Priest for ever After the order of Melchisedek, and in his sitting At the right hand of God, whither he is gone as our forerunner,
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and to prepare a place for us, Heb. 6.20. Ioh. 14.2. and therefore the Apostle from his sitting there, and living ever inferreth the perfection and certaintie of our salvation, Rom. 6.8.11. Rom. 8.17. Eph. 2.6. Col. 3.1, 2, 3, 4. 1 Cor. 15.49. Phil. 3.20, 21. 1 Thess. 4.14. Heb. 7, 25. 1 Ioh. 3.2. The Summe then of the whole Psalme, (without any curious or artificiall Analysis, wherein every man according to his owne conceite and method will varie from other) is this;
and to prepare a place for us, Hebrew 6.20. John 14.2. and Therefore the Apostle from his sitting there, and living ever infers the perfection and certainty of our salvation, Rom. 6.8.11. Rom. 8.17. Ephesians 2.6. Col. 3.1, 2, 3, 4. 1 Cor. 15.49. Philip 3.20, 21. 1 Thess 4.14. Hebrew 7, 25. 1 John 3.2. The Sum then of the Whole Psalm, (without any curious or artificial Analysis, wherein every man according to his own conceit and method will vary from other) is this;
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The Ordination of Christ unto his Kingdome, together with the dignitie, and vertue thereof, v. 1. The Scepter or Instrument of that Kingly power, v. 2. The strength and successe of both, in recovering, maugre all the malice of enemies, a Kingdome of willing subjects,
The Ordination of christ unto his Kingdom, together with the dignity, and virtue thereof, v. 1. The Sceptre or Instrument of that Kingly power, v. 2. The strength and success of both, in recovering, maugre all the malice of enemies, a Kingdom of willing subject's,
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and those in multitudes unto himselfe, v. 2, 3. The Consecration of him unto that everlasting Priesthood, by the vertue & merit whereof he purchased this Kingdome to himselfe, v. 4. The Conquest over all his strongest,
and those in Multitudes unto himself, v. 2, 3. The Consecration of him unto that everlasting Priesthood, by the virtue & merit whereof he purchased this Kingdom to himself, v. 4. The Conquest over all his Strongest,
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Here the Holy Ghost beginnes with the Kingdome of Christ, which hee describeth and magnifieth; • By his unction and obsignation thereunto, The Word or Decree of his Father.
Here the Holy Ghost begins with the Kingdom of christ, which he Describeth and magnifieth; • By his unction and obsignation thereunto, The Word or decree of his Father.
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The Lord said. Some read it, certainly or assuredly said, by reason of the affinity which the originall word hath with Amen (from which it differs onely in the transposition of the same radicall letters.) Which would afford this observation by the way;
The Lord said. some read it, Certainly or assuredly said, by reason of the affinity which the original word hath with Amen (from which it differs only in the transposition of the same radical letters.) Which would afford this observation by the Way;
For which cause the Gospell is by speciall Emphasis called, The Word of Truth, Eph. 1.13. and NONLATINALPHABET, A faithfull saying, worthy of all acceptation, 1 Tim. 1.15. Or most worthy to be beleeved, and embraced.
For which cause the Gospel is by special Emphasis called, The Word of Truth, Ephesians 1.13. and, A faithful saying, worthy of all acceptation, 1 Tim. 1.15. Or most worthy to be believed, and embraced.
Man liveth not by bread alone but by every word which proceedeth out of the mouth of God, Matth. 4.4. That is, by that command which the creatures have received from God to nourish by, that Benediction and Sanctification which maketh every Creature of God good unto us, 1 Tim. 4.5. Gods saying is ever doing something, his words are operative, and carry an unction and authoritie along with them.
Man lives not by bred alone but by every word which Proceedeth out of the Mouth of God, Matthew 4.4. That is, by that command which the creatures have received from God to nourish by, that Benediction and Sanctification which makes every Creature of God good unto us, 1 Tim. 4.5. God's saying is ever doing something, his words Are operative, and carry an unction and Authority along with them.
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Whence we may note, That Christs Kingdome belongs to him not by usurpation; intrusion, or violence, but legally, by order, decree, investiture from his Father.
Whence we may note, That Christ Kingdom belongs to him not by usurpation; intrusion, or violence, but legally, by order, Decree, investiture from his Father.
they have made Princes, and I knew it not, Amos 8.4. But Christ is a King both by the providence, and by the Good will and immediate Consecration of his Father.
they have made Princes, and I knew it not, Amos 8.4. But christ is a King both by the providence, and by the Good will and immediate Consecration of his Father.
He loveth him & hath given all things into his hand, Ioh. 3.35. He judgeth no man, but hath committed all judgment to his Sonne, Ioh. 5.22. That is, hath entrusted him with the oeconomie and actuall administration of that power in the Church, which originally belonged unto himselfe.
He loves him & hath given all things into his hand, John 3.35. He Judgeth no man, but hath committed all judgement to his Son, John 5.22. That is, hath Entrusted him with the economy and actual administration of that power in the Church, which originally belonged unto himself.
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He hath made him to be Lord and Christ, Act. 2.36. Hee hath ordained him to bee Iudge of quicke and dead, Act. 10.42. Hee hath appointed him over his owne house, Heb. 3.2.6.
He hath made him to be Lord and christ, Act. 2.36. He hath ordained him to be Judge of quick and dead, Act. 10.42. He hath appointed him over his own house, Hebrew 3.2.6.
But wee must here distinguish betweene Regnum naturale, Christs naturall Kingdom which belongeth unto him as God coessentiall, and coeternall with his Father:
But we must Here distinguish between Kingdom natural, Christ natural Kingdom which belongeth unto him as God coessential, and coeternal with his Father:
In which respect he had conferr'd upon him all such meete qualifications as might fit him for the dispensation of this Kingdome. 1 God prepared him a Bodie, or a Humane nature, Heb. 10.5. and by the grace of personall and Hypostatica•l union caused the Godhead to dwell Bodily in him, Col. 2.9. 2 He anointed him with a fulnesse of his Spirit ;
In which respect he had conferred upon him all such meet qualifications as might fit him for the Dispensation of this Kingdom. 1 God prepared him a Body, or a Humane nature, Hebrew 10.5. and by the grace of personal and Hypostatica•l Union caused the Godhead to dwell Bodily in him, Col. 2.9. 2 He anointed him with a fullness of his Spirit;
not such a fulnesse as Iohn Baptist and Stephen had, Luk. 1.15. Act. 7.55. which was still NONLATINALPHABET, the fulnesse of a measure or vessel, a fulnesse for themselves only, Eph. 4.7. 1 Cor. 12.11. Rom. 1•. 3.
not such a fullness as John Baptist and Stephen had, Luk. 1.15. Act. 7.55. which was still, the fullness of a measure or vessel, a fullness for themselves only, Ephesians 4.7. 1 Cor. 12.11. Rom. 1•. 3.
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But a fulnesse without measure, like the fulnesse of light in the Sun, or water in the Sea, which hath an unsearchable sufficiency and redundancie for the whole Church, Ioh. 3.34. Eph. 3.8. Mal. 4.2.
But a fullness without measure, like the fullness of Light in the Sun, or water in the Sea, which hath an unsearchable sufficiency and redundancy for the Whole Church, John 3.34. Ephesians 3.8. Malachi 4.2.
and declare the decree, in that heavenly voice which came unto him from the excellent glorie, This is my beloved Son in whom I am well pleased, heare yee him, Psal. 2.7.
and declare the Decree, in that heavenly voice which Come unto him from the excellent glory, This is my Beloved Son in whom I am well pleased, hear ye him, Psalm 2.7.
Matth. 3.17.17.5. 2 Pet. 1.17. 4 Hee hath given him a Scepter of Righteousnesse, & hath put a sword in his mouth and a rodde of iron in his hand, made him a Preacher and an Apostle, to reveale the secrets of his bosome,
Matthew 3.17.17.5. 2 Pet. 1.17. 4 He hath given him a Sceptre of Righteousness, & hath put a sword in his Mouth and a rod of iron in his hand, made him a Preacher and an Apostle, to reveal the secrets of his bosom,
Ioh. 3.11, 12.32, 34. 5 Hee hath honoured him with many Ambassadors, and servants to negotiate the affaires of his Kingdome, some Apostles, and some Prophets,
John 3.11, 12.32, 34. 5 He hath honoured him with many ambassadors, and Servants to negotiate the affairs of his Kingdom, Some Apostles, and Some prophets,
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as the morall Law, Matt. 5. A power to abrogate Lawes, as the Law of Ordinances, Col. 2.14. 8 Hee hath given him a power of judging and condemning enemies, Ioh. 5.27. Luk. 19.27. Lastly, hee hath given him a power of remitting sinnes, and sealing pardons, which is a roiall prerogative, Matth. 9.6. Ioh. 20.23.
as the moral Law, Matt. 5. A power to abrogate Laws, as the Law of Ordinances, Col. 2.14. 8 He hath given him a power of judging and condemning enemies, John 5.27. Luk. 19.27. Lastly, he hath given him a power of remitting Sins, and sealing Pardons, which is a royal prerogative, Matthew 9.6. John 20.23.
All power is given unto me in heaven and earth, Matth. 28.18. The Qualitie of this Kingdome is not Temporall or Secular, over the naturall lives or civill negotiations of men;
All power is given unto me in heaven and earth, Matthew 28.18. The Quality of this Kingdom is not Temporal or Secular, over the natural lives or civil negotiations of men;
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He came not to be ministred unto, but to minister, his Kingdome was not of this World, he disclaimed any civill power in the distribution of lands and possessions, he with-drew himselfe from the people when by force they would have made him a King,
He Come not to be ministered unto, but to minister, his Kingdom was not of this World, he disclaimed any civil power in the distribution of Lands and possessions, he withdrew himself from the people when by force they would have made him a King,
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and himselfe, that in this point hee might give none offence, payed tribute unto Cesar, Matth. 20.28. Ioh. 18.36. Luk. 12.13, 14. Ioh. 6.15. Matth. 17.27.
and himself, that in this point he might give none offence, paid tribute unto Cesar, Matthew 20.28. John 18.36. Luk. 12.13, 14. John 6.15. Matthew 17.27.
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But his Kingdome is Spirituall, and heavenly over the soules of men, to binde and loose the conscience, to remit and retaine sinnes, to awe and over-rule the hearts, to captivate the affections, to bring into obedience the thoughts, to subdue and pull downe strong holds, to breake in pieces his enemies with an iron rod, to hew and slay them with the words of his mouth, to implant fearfulnesse and astonishment in the hearts of hypocrites,
But his Kingdom is Spiritual, and heavenly over the Souls of men, to bind and lose the conscience, to remit and retain Sins, to awe and overrule the hearts, to captivate the affections, to bring into Obedience the thoughts, to subdue and pull down strong holds, to break in Pieces his enemies with an iron rod, to hew and slay them with the words of his Mouth, to implant fearfulness and astonishment in the hearts of Hypocrites,
and boldly affirme, that though a King hee could not but bee, yet hee might have been a King without a Kingdome, a King in personall right, without subjects or territories to exercise his regall power in;
and boldly affirm, that though a King he could not but bee, yet he might have been a King without a Kingdom, a King in personal right, without subject's or territories to exercise his regal power in;
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Ioh. 17.6.) and shall they detaine themselves from him? what is it that he gives unto his Sonne but the soules, the hearts, the very thoughts of men to bee made obedient unto his Scepter? 2 Cor. 10.5.
John 17.6.) and shall they detain themselves from him? what is it that he gives unto his Son but the Souls, the hearts, the very thoughts of men to be made obedient unto his Sceptre? 2 Cor. 10.5.
and shall it then bee within the compasse of humane power to effect, as it is in their pride to maintaine, fieri posse ut nulla sit Ecclesia? We know one principall part of the Kingdome and power of Christ is to cast downe imaginations,
and shall it then be within the compass of humane power to Effect, as it is in their pride to maintain, fieri posse ut nulla sit Ecclesia? We know one principal part of the Kingdom and power of christ is to cast down Imaginations,
to send such gifts of the Spirit unto men as should benefit the very Rebellious, that God might dwell amongst them, Psal. 68.18. for in as much as Christ came to destroy the workes of the devill, that is, sinne (as the Apostle shewes, 1 Ioh. 3.8. Ioh. 8.41.44.) and in their place to bring in the worke of God, which is faith in him (for so that grace is frequently stiled, Ioh. 6.29. Phil. 1.29. Col. 2.12.) Therfore it is requisite that none of Satans instruments, and confederates, such as the hearts of naturall men are, should be to strong for the grace of Christ.
to send such Gifts of the Spirit unto men as should benefit the very Rebellious, that God might dwell among them, Psalm 68.18. for in as much as christ Come to destroy the works of the Devil, that is, sin (as the Apostle shows, 1 John 3.8. John 8.41.44.) and in their place to bring in the work of God, which is faith in him (for so that grace is frequently styled, John 6.29. Philip 1.29. Col. 2.12.) Therefore it is requisite that none of Satan Instruments, and confederates, such as the hearts of natural men Are, should be to strong for the grace of christ.
And herein is the wisedome of his power seen that his grace shall mightily produce those effects in men, which their hearts shall most obediently and willingly consent unto;
And herein is the Wisdom of his power seen that his grace shall mightily produce those effects in men, which their hearts shall most obediently and willingly consent unto;
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How much more then shall the wisedome of Almighty God, whose weaknesse is stronger, and whose foolishnesse is wiser than men, be able so to use, incline and order the wils of men, without destroying either them or their liberty,
How much more then shall the Wisdom of Almighty God, whose weakness is Stronger, and whose foolishness is Wiser than men, be able so to use, incline and order the wills of men, without destroying either them or their liberty,
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as that thereby the Kingdome of his Sonne shall be set up amongst them? so that though there be still an habituall, radicall, fundamentall indetermination and indifferencie unto severall wayes (unto none of which there can bee a Compulsion) yet by the secret, ineff•ble, and most sweete operation of the Spirit of grace, opening the eyes, convincing the judgment, perswading the affections, enclining the heart, giving an understanding, quickning and knocking the conscience, a man shall be swayed unto the Obedience of Christ, and shall come unto him so certainely as if he were Drawen, and yet so freely as if he were left unto himselfe.
as that thereby the Kingdom of his Son shall be Set up among them? so that though there be still an habitual, radical, fundamental indetermination and indifferency unto several ways (unto none of which there can be a Compulsion) yet by the secret, ineff•ble, and most sweet operation of the Spirit of grace, opening the eyes, convincing the judgement, persuading the affections, inclining the heart, giving an understanding, quickening and knocking the conscience, a man shall be swayed unto the obedience of christ, and shall come unto him so Certainly as if he were Drawn, and yet so freely as if he were left unto himself.
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For in the calling of men by the word there is a Trahere, and a Venire. The Father draweth, and the man commeth, Ioh. 6.44. That notes the efficacie of grace, and this the sweetnesse of grace.
For in the calling of men by the word there is a Trahere, and a Venire. The Father draws, and the man comes, John 6.44. That notes the efficacy of grace, and this the sweetness of grace.
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and abilities of a King (for judgment stands for the whole duty of a King. Psal. 72.1. and is therefore frequently attributed unto the Messias, Esai. 42.1.4. Ier. 23.5.
and abilities of a King (for judgement Stands for the Whole duty of a King. Psalm 72.1. and is Therefore frequently attributed unto the Messias, Isaiah. 42.1.4. Jeremiah 23.5.
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unto that holy thing, unto the power and Scepter of that divine Person, which is unto us so comfortably manifested in a name of salvation, Every knee should bow, &c. Phil. 2.9, 10. This Dutie the Psalmist expresseth by kissing the Sonne.
unto that holy thing, unto the power and Sceptre of that divine Person, which is unto us so comfortably manifested in a name of salvation, Every knee should bow, etc. Philip 2.9, 10. This Duty the Psalmist Expresses by kissing the Son.
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And this is a Dutie which the Apostle requires, under paine of the extremest curse that can light upon a man, to Love the Lord Iesus Christ, 1 Cor. 16.22. Eph. 6.24.
And this is a Duty which the Apostle requires, under pain of the Extremest curse that can Light upon a man, to Love the Lord Iesus christ, 1 Cor. 16.22. Ephesians 6.24.
For hee that hath good by me cannot choose but love me, Luk. 7.47. 2 To kisse in the Scripture phrase noteth Worship and Service. Let the men that Sacrifice kisse the Calves, Hos. 13.2.
For he that hath good by me cannot choose but love me, Luk. 7.47. 2 To kiss in the Scripture phrase notes Worship and Service. Let the men that Sacrifice kiss the Calves, Hos. 13.2.
and ascribing blessing, honor, glorie, and power unto him, Revel. 5.8.14. 3 To kisse is an expression of Loialtie and Obedience, thus Samuel kissed Saul when hee had anointed him King over Israel, 1 Sam. 10.1.
and ascribing blessing, honour, glory, and power unto him, Revel. 5.8.14. 3 To kiss is an expression of Loyalty and obedience, thus Samuel kissed Saul when he had anointed him King over Israel, 1 Sam. 10.1.
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And therefore the Septuagint, and Hierom, and from them our Translators, render the word which signifieth to kisse, by being obedient or ruled by the words of Ioseph, Gen. 41.40.
And Therefore the septuagint, and Hieronymus, and from them our Translators, render the word which signifies to kiss, by being obedient or ruled by the words of Ioseph, Gen. 41.40.
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and therefore bee wee what wee will, Princes, or Judges, or great men of the world, (who rejoyce in nothing more than in the name of wisedome) this is our Wisedome,
and Therefore be we what we will, Princes, or Judges, or great men of the world, (who rejoice in nothing more than in the name of Wisdom) this is our Wisdom,
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when no titles of honor, no eminencie of station, no treasures of wealth, no strength of dependencies, no retinue & traine of servants will accompany a man into the presence of the Lamb,
when no titles of honour, no eminency of station, no treasures of wealth, no strength of dependencies, no retinue & train of Servants will accompany a man into the presence of the Lamb,
Wee know hee was a King that feared the presence of a persecuted Prophet, and hee was a Prince that trembled at the preaching of an Apostle in chaines.
we know he was a King that feared the presence of a persecuted Prophet, and he was a Prince that trembled At the preaching of an Apostle in chains.
That it may not be in him that planteth, nor in him that watereth, but in God which giveth the blessing, and increase, 1 Cor. 3.7. That it may not bee in him which willeth, nor in him which runneth, but in God which sheweth mercy, Rom. 9.16.
That it may not be in him that plants, nor in him that Waters, but in God which gives the blessing, and increase, 1 Cor. 3.7. That it may not be in him which wills, nor in him which Runneth, but in God which shows mercy, Rom. 9.16.
and the teaching of their inner man might be Christs, 2 Cor. 1.24. Eph. 4.20, 21. Very bold therefore and desperate is the contumacie of those men who stand at defiance with the power of Christ speaking in his servants.
and the teaching of their inner man might be Christ, 2 Cor. 1.24. Ephesians 4.20, 21. Very bold Therefore and desperate is the contumacy of those men who stand At defiance with the power of christ speaking in his Servants.
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As I live saith the Lord every knee shall bow to mee, Rom. 14.10, 11. Hee must bee either a savor of life or of death, either for the rising or the fall of many in Israel, either for a sanctuary or for a stumbling block;
As I live Says the Lord every knee shall bow to me, Rom. 14.10, 11. He must be either a savour of life or of death, either for the rising or the fallen of many in Israel, either for a sanctuary or for a stumbling block;
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What will yee doe in the desolation which shall come from farre? when you are spoiled what will yee doe? where will you leave your glory? what will become of the King whom you served before? It may bee thy mony is thine idol,
What will ye do in the desolation which shall come from Far? when you Are spoiled what will ye do? where will you leave your glory? what will become of the King whom you served before? It may be thy money is thine idol,
but what pleasure willt there be in the fire of lust when it shall bee turned into the fire of Hell? or what beauty wilt thou finde on the left hand of Christ, where the characters of every mans hellish conscience shall bee written in his face? Thou servest thine owne vainglorie and affectations;
but what pleasure willt there be in the fire of lust when it shall be turned into the fire of Hell? or what beauty wilt thou find on the left hand of christ, where the characters of every men hellish conscience shall be written in his face? Thou servest thine own vainglory and affectations;
but what good will it bee to bee admired by thy fellow prisoners, and condemned by thy Judge? In one word, thou servest any of thine owne evill desires;
but what good will it be to be admired by thy fellow Prisoners, and condemned by thy Judge? In one word, thou servest any of thine own evil Desires;
The Second particular in the description of Christs Kingdome is the greatnesse, and neernesse of his person unto David. My Lord. David calleth him my Lord upon a double reason, by a Spirit of Prophesie, as foreseeing his incarnation and nativitie out of the tribe of Iuda, and stock of Iesse ;
The Second particular in the description of Christ Kingdom is the greatness, and nearness of his person unto David. My Lord. David calls him my Lord upon a double reason, by a Spirit of Prophesy, as Foreseeing his incarnation and Nativity out of the tribe of Iuda, and stock of Iesse;
There must be something above nature in him to make him his Fathers Soveraigne, as our Savior himselfe argueth from these words, Matth. 22.42, 45. Christ then is a Lord to his people;
There must be something above nature in him to make him his Father's Sovereign, as our Saviour himself argue from these words, Matthew 22.42, 45. christ then is a Lord to his people;
So in Iob, The first borne of death is the same with the King of terrors, Iob 18.13, 14. and so the Apostle saith, That the Heire is the Lord of all, Gal. 4.1.
So in Job, The First born of death is the same with the King of terrors, Job 18.13, 14. and so the Apostle Says, That the Heir is the Lord of all, Gal. 4.1.
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He was to have in all things the preeminence, For it pleased the Father that in him should all fulnesse dwell, Col. 1. 18, 19. Where by fulnesse either wee must understand fulnesse of the God head bodily,
He was to have in all things the preeminence, For it pleased the Father that in him should all fullness dwell, Col. 1. 18, 19. Where by fullness either we must understand fullness of the God head bodily,
Therefore the Apostle saith, That God hath made him Lord and Christ, Act. 2.36. and by the accomplishment of his office, in dying, rising ▪ and reviving he became Lord both of the dead and living, Rom. 14.9. Revel. 5.12.
Therefore the Apostle Says, That God hath made him Lord and christ, Act. 2.36. and by the accomplishment of his office, in dying, rising ▪ and reviving he became Lord both of the dead and living, Rom. 14.9. Revel. 5.12.
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Power to hold fast his sheepe; Power to cast out the accuser of the brethren; Power to put downe all his enemies, and to subdue all things unto himselfe. Secondly, A Lord in Authoritie ;
Power to hold fast his sheep; Power to cast out the accuser of the brothers; Power to put down all his enemies, and to subdue all things unto himself. Secondly, A Lord in authority;
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and all dranke of the same Spirituall drinke, even of that rock which was Christ, 1 Cor. 10.3, 4. He was the substance of the Ceremonies, the Doctrine of the Prophets, the accomplishment of the Promises, the joy and salvation of Patriarchs and Princes, the desire and expectation of all flesh.
and all drank of the same Spiritual drink, even of that rock which was christ, 1 Cor. 10.3, 4. He was the substance of the Ceremonies, the Doctrine of the prophets, the accomplishment of the Promises, the joy and salvation of Patriarchs and Princes, the desire and expectation of all Flesh.
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but as their preachers had the same Spirit of Christ with ours, so the Doctrine which they preached, the faith and obedience which they required, the salvation which they foretold, was the same with ours.
but as their Preachers had the same Spirit of christ with ours, so the Doctrine which they preached, the faith and Obedience which they required, the salvation which they foretold, was the same with ours.
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As the same Sun illightens the starres above, and the earth beneath, so the same Christ was the Righteousnesse and salvation both of his fore-fathers, and of his seed.
As the same Sun illightens the Stars above, and the earth beneath, so the same christ was the Righteousness and salvation both of his Forefathers, and of his seed.
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so hee was unto them the hope of deliverance, for he alone it is by whom wee draw nigh unto God,) doth perfect for ever those that are sanctified, Heb. 7.19. Heb. 10.14.
so he was unto them the hope of deliverance, for he alone it is by whom we draw High unto God,) does perfect for ever those that Are sanctified, Hebrew 7.19. Hebrew 10.14.
and Scepters of the greatest Princes, to labour that not only present, but absent we may bee accepted of him, to doe his hardest workes of selfe-deniall, of overcomming,
and Sceptres of the greatest Princes, to labour that not only present, but absent we may be accepted of him, to do his Hardest works of self-denial, of overcoming,
and rejecting the assaults of the World, of standing out against principalities, & powers, and spirituall wickednes, of suffering and dying in his service, needs must there bee faith in the hart to see him present by his Spirit, to set to our seale to the truth, authoritie,
and rejecting the assaults of the World, of standing out against principalities, & Powers, and spiritual wickedness, of suffering and dying in his service, needs must there be faith in the heart to see him present by his Spirit, to Set to our seal to the truth, Authority,
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and Majesty of all his commands, to heare the Lord speaking from heaven, and to finde by the secret and powerfull revelations of his Spirit out of the word to the soule, evident and invincible proofes of his living by the power of God,
and Majesty of all his commands, to hear the Lord speaking from heaven, and to find by the secret and powerful revelations of his Spirit out of the word to the soul, evident and invincible proofs of his living by the power of God,
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Therefore when the Apostle had said, Wee are absent from the Lord, hee presently addes, We walk by faith, That is, we labor to yeeld all service and obedience to this our Lord,
Therefore when the Apostle had said, we Are absent from the Lord, he presently adds, We walk by faith, That is, we labour to yield all service and Obedience to this our Lord,
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but those who doe in this manner serve him, and by faith walke after him. If I be a Master, saith the Lord, where is my feare? Malach. 1.6. It is not every one that saith Lord, Lord, but hee that doth my will, that trembleth at my word, that laboureth in my service, who declares himselfe to be mine indeed.
but those who do in this manner serve him, and by faith walk After him. If I be a Master, Says the Lord, where is my Fear? Malachi 1.6. It is not every one that Says Lord, Lord, but he that does my will, that Trembleth At my word, that Laboureth in my service, who declares himself to be mine indeed.
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For the Friendship of the World is enmitie against God, Iam. 4.4, 5. And therefore saith the Apostle, If any man love the World, the love of the Father is not in him ;
For the Friendship of the World is enmity against God, Iam. 4.4, 5. And Therefore Says the Apostle, If any man love the World, the love of the Father is not in him;
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and the reason is, because they are contrarie principles, and have contrary Spirits, and lusts, and therefore must needs over-rule unto contrary services.
and the reason is, Because they Are contrary principles, and have contrary Spirits, and Lustiest, and Therefore must needs overrule unto contrary services.
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or turned backward, there is no man, no part in man, that doth any good, no not one, Psal. 14.3.53.3. Christ likewise is a great Lord, hath much more businesse than all the time, or strength of his Servants can bring about.
or turned backward, there is no man, no part in man, that does any good, no not one, Psalm 14.3.53.3. christ likewise is a great Lord, hath much more business than all the time, or strength of his Servants can bring about.
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Hee requireth the obedience of every thought of the heart, 2 Cor. 10.5. Grace and edification and profit in all the words that proceed out of our mouth, Eph. 4.29. a respect unto the glory of God in whatsoever workes wee goe about, 1 Cor. 10.31. The whole soule, body and Spirit should bee Sanctified throughout, and that even till the comming of our Lord Iesus Christ, 1 Thess. 5.23. Christ hath service much more than enough to take up all the might, strength, studies, abilities, times, callings of all his servants.
He requires the Obedience of every Thought of the heart, 2 Cor. 10.5. Grace and edification and profit in all the words that proceed out of our Mouth, Ephesians 4.29. a respect unto the glory of God in whatsoever works we go about, 1 Cor. 10.31. The Whole soul, body and Spirit should be Sanctified throughout, and that even till the coming of our Lord Iesus christ, 1 Thess 5.23. christ hath service much more than enough to take up all the might, strength, studies, abilities, times, callings of all his Servants.
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Businesses towards God and himselfe, worship, feare, Communion, love, prayer, obedience, service, subjection: businesses towards and for our selves, watchfulnesse, repentance, faith, sincerity, sobriety, growth in grace:
Businesses towards God and himself, worship, Fear, Communion, love, prayer, Obedience, service, subjection: businesses towards and for our selves, watchfulness, Repentance, faith, sincerity, sobriety, growth in grace:
businesse towards other men as instruments and fellow members, exhortation, reproofe, direction, instruction, mourning, rejoycing, restoring, releeving, helping, Praying, Serving in all wayes of love.
business towards other men as Instruments and fellow members, exhortation, reproof, direction, instruction, mourning, rejoicing, restoring, relieving, helping, Praying, Serving in all ways of love.
and yet not to doe the things which hee requires, Luk. 6.46. The third thing observed touching the Kingdome of Christ is the Glorie and Power thereof, intimated by his sitting at the Lords right hand.
and yet not to do the things which he requires, Luk. 6.46. The third thing observed touching the Kingdom of christ is the Glory and Power thereof, intimated by his sitting At the lords right hand.
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This is mine infirmitie, saith the Psalmist, but l will remember the yeares of the right hand of the most high, Psal. 77.10. Where wee finde Gods power under the metonymie of a right hand, opposed to the infirmitie of his servant.
This is mine infirmity, Says the Psalmist, but l will Remember the Years of the right hand of the most high, Psalm 77.10. Where we find God's power under the metonymy of a right hand, opposed to the infirmity of his servant.
And the Psalmist expresseth the strength and salvation of the Lord by his right hand, Psal. 118.14, 15, 16. and his fury is the Cup of his right hand, Hab. 2.16.
And the Psalmist Expresses the strength and salvation of the Lord by his right hand, Psalm 118.14, 15, 16. and his fury is the Cup of his right hand, Hab. 2.16.
and faithfull promises, which in their weaknes strengthens them, in their feare and flagging, helps them, in their sinking and falling upholds them, Esai. 41.10.
and faithful promises, which in their weakness strengthens them, in their Fear and flagging, helps them, in their sinking and falling upholds them, Isaiah. 41.10.
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So the Psalmist saith of wicked men that their right hand is a right hand of falsehood, Psa. 144.11. that is, either confidence in their owne power will deceive themselves, or they will deceive others to whom they promise succour and assistance.
So the Psalmist Says of wicked men that their right hand is a right hand of falsehood, Psa. 144.11. that is, either confidence in their own power will deceive themselves, or they will deceive Others to whom they promise succour and assistance.
Therfore Gods right hand is cald the right hand of Majesty, Heb. 1.3. and the right hand of power, Luk. 22.69. To sit then at Gods right hand noteth that great Honor, and Judiciarie Office, and plenitude of power, which God the Father hath given to his Sonne;
Therefore God's right hand is called the right hand of Majesty, Hebrew 1.3. and the right hand of power, Luk. 22.69. To fit then At God's right hand notes that great Honour, and Judiciary Office, and plenitude of power, which God the Father hath given to his Son;
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he was then, amongst other dignities, received up into glory, 1 Tim. 3.16. This wee finde amongst those expressions of honor which Salomon shewed unto his Mother that shee sate at his right hand, 1 King. 2.19.
he was then, among other dignities, received up into glory, 1 Tim. 3.16. This we find among those expressions of honour which Solomon showed unto his Mother that she sat At his right hand, 1 King. 2.19.
First, That Christ was the Lord, and they but Servants, for standing is the posture of a Servant or Minister, Deut. 10.8.17.12. Ezek. 44.24. and not sitting, Luk. 17.7.
First, That christ was the Lord, and they but Servants, for standing is the posture of a Servant or Minister, Deuteronomy 10.8.17.12. Ezekiel 44.24. and not sitting, Luk. 17.7.
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This fitting then of Christ at the right hand of Majestie and glorie notes unto us first, The great Exaltation of the Lord Christ, whom God hath highly honoured and advanced and given a name above every name.
This fitting then of christ At the right hand of Majesty and glory notes unto us First, The great Exaltation of the Lord christ, whom God hath highly honoured and advanced and given a name above every name.
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First, his Divine nature, though it cannot possibly receive any intrinsecall improvement or glory (all fulnesse of glory essentially belonging thereunto) yet so farre forth as it was humbled, for the oeconomie and administration of his office,
First, his Divine nature, though it cannot possibly receive any intrinsical improvement or glory (all fullness of glory essentially belonging thereunto) yet so Far forth as it was humbled, for the economy and administration of his office,
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Againe, how ever in Abstracto wee cannot say that the Deitie or Divine nature was exalted in any other sense than by evident manifestation of it selfe in that man who was before despised,
Again, how ever in Abstracto we cannot say that the Deity or Divine nature was exalted in any other sense than by evident manifestation of it self in that man who was before despised,
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yet in Concreto, and by reason of the Communication of properties from one nature to another in the unitie of one person, it is true that as God saved the World by his bloud,
yet in Concrete, and by reason of the Communication of properties from one nature to Another in the unity of one person, it is true that as God saved the World by his blood,
for in the right of his Hypostaticall union hee hath an ample and immediate claime to all that glory which might in the humane nature bee conferr'd upon him.
for in the right of his Hypostatical Union he hath an ample and immediate claim to all that glory which might in the humane nature be conferred upon him.
So that though during the time of his conversation amongst men, the exigence and oeconomie of the Office which he had for us undertaken made him a man of sorrowes,
So that though during the time of his Conversation among men, the exigence and economy of the Office which he had for us undertaken made him a man of sorrows,
yet having finished that dispensation, there was in the vertue of that most intimate association of the natures in one person, a communicating of all glory from the deitie which the other nature was capeable of.
yet having finished that Dispensation, there was in the virtue of that most intimate association of the nature's in one person, a communicating of all glory from the deity which the other nature was capable of.
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and grace, and thereby fitted for the Office of a Mediator, and made the first fruits, the first borne, the heire of all things, the head, and Captaine of the Church;
and grace, and thereby fitted for the Office of a Mediator, and made the First fruits, the First born, the heir of all things, the head, and Captain of the Church;
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being not onely full of glory, but having in him all the fulnesse of glory, which a created nature joyned to an infinitie and bottomlesse fountaine could receive.
being not only full of glory, but having in him all the fullness of glory, which a created nature joined to an infinity and bottomless fountain could receive.
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From hence therefore wee should learne to let the same minde bee in us which was in Christ, to humble our selves first that wee may bee exalted in due time, to finish our workes of selfe-deniall,
From hence Therefore we should Learn to let the same mind be in us which was in christ, to humble our selves First that we may be exalted in due time, to finish our works of self-denial,
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it is his free grace, his voluntarie influence which habituateth and fitteth all our faculties, which animateth us unto a heavenly being, which giveth us both the strength and first act, wherby we are qualified to worke,
it is his free grace, his voluntary influence which habituateth and fits all our faculties, which animateth us unto a heavenly being, which gives us both the strength and First act, whereby we Are qualified to work,
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But it may bee objected, if wee can doe nothing without a second grace, to what end is a former grace given? or what use is there of our exciting that grace and gift of God in us which can doe nothing without a further concourse of Christs Spirit? To this I answer,
But it may be objected, if we can do nothing without a second grace, to what end is a former grace given? or what use is there of our exciting that grace and gift of God in us which can do nothing without a further concourse of Christ Spirit? To this I answer,
yet in the ordinary Concurrence of a first Cause hee worketh ad modum naturae, measuring forth his assistance proportionably to the Condition and Preparation of the second Causes:
yet in the ordinary Concurrence of a First Cause he works and modum naturae, measuring forth his assistance proportionably to the Condition and Preparation of the second Causes:
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so in supernaturall and holy operations (albeit not with a like certaine and unaltered constancy) though Christ bee a most voluntary head of his Church,
so in supernatural and holy operations (albeit not with a like certain and unaltered constancy) though christ be a most voluntary head of his Church,
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yet usually he proportioneth his assisting and second grace, unto the growth, progresse and radication of those Spirituall habits which are in the soule before.
yet usually he proportioneth his assisting and second grace, unto the growth, progress and radication of those Spiritual habits which Are in the soul before.
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and according to the difficulties of the service hee puts us upon, hath still wisedome to understand, compassion to pitie, strength to supply all our needs.
and according to the difficulties of the service he puts us upon, hath still Wisdom to understand, compassion to pity, strength to supply all our needs.
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And that all this hee hath as a mercifull and faithfull depositarie, as a Guardian, and husband, and elder brother, to imploy for the good of his Church;
And that all this he hath as a merciful and faithful depositary, as a Guardian, and husband, and elder brother, to employ for the good of his Church;
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That God hath planted in him a Spirit of faithfulnesse, and pittie for the cheerfull discharge of this great Office, given him a propriety unto us, made us as neere and deare unto him as the members of his sacred body are to one another;
That God hath planted in him a Spirit of faithfulness, and pity for the cheerful discharge of this great Office, given him a propriety unto us, made us as near and deer unto him as the members of his sacred body Are to one Another;
and make it in my person the nature of a devill? If a Prince should marry a meane woman, would he endure to see those of her neerest kindred, her brethren and sisters live like scullians or strumpets under his owne eye? Now Christ hath taken our nature into a neerer union with himselfe than marriage;
and make it in my person the nature of a Devil? If a Prince should marry a mean woman, would he endure to see those of her nearest kindred, her brothers and Sisters live like scullians or strumpets under his own eye? Now christ hath taken our nature into a nearer Union with himself than marriage;
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and shall we then defile this nature by wantonnesse, intemperance, and vile affections, which is taken into so indissoluble an unitie with the Sonne of God? Christ tooke it to advance it,
and shall we then defile this nature by wantonness, intemperance, and vile affections, which is taken into so indissoluble an unity with the Son of God? christ took it to advance it,
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We should therefore labour to walke as becommeth those that have so glorious a head, to walke worthy of such a Lord unto all well pleasing, in fruitfulnesse and knowledge;
We should Therefore labour to walk as becomes those that have so glorious a head, to walk worthy of such a Lord unto all well pleasing, in fruitfulness and knowledge;
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Secondly, the sitting of Christ on the right hand of God notes unto us the Consummation of all those Offices which hee was to performe here on the earth for our redemption.
Secondly, the sitting of christ on the right hand of God notes unto us the Consummation of all those Offices which he was to perform Here on the earth for our redemption.
Hee that hath entred into his rest hath ceased from his owne workes, saith the Apostle, Heb. 4.10. first he was to execute his Office before hee was to enter into his rest.
He that hath entered into his rest hath ceased from his own works, Says the Apostle, Hebrew 4.10. First he was to execute his Office before he was to enter into his rest.
yet he was to learne Obedience by the things which hee was to suffer before hee was made perfect againe, Heb. 5.8, 9. After hee had offered one Sacrifice for sinnes for ever, that is,
yet he was to Learn obedience by the things which he was to suffer before he was made perfect again, Hebrew 5.8, 9. After he had offered one Sacrifice for Sins for ever, that is,
after he had made such a compleat expiation as should never need bee repeated, but was able for ever to perfect those that are sanctified, hee then sate downe on the right hand of God, expecting till his enemies bee made his footstoole, Heb. 10.12, 13, 14. This is the argument our Savior useth when hee prayeth to be glorified againe with his Father;
After he had made such a complete expiation as should never need be repeated, but was able for ever to perfect those that Are sanctified, he then sat down on the right hand of God, expecting till his enemies be made his footstool, Hebrew 10.12, 13, 14. This is the argument our Saviour uses when he Prayeth to be glorified again with his Father;
even the death of the crosse, wherefore God hath highly exalted him, &c. Phil. 2.8, 9. Noting unto us the Order of the Dispensation of Christs Offices, some were workes of Ministrie and service in the Office of Obedience and suffering for his Church:
even the death of the cross, Wherefore God hath highly exalted him, etc. Philip 2.8, 9. Noting unto us the Order of the Dispensation of Christ Offices, Some were works of Ministry and service in the Office of obedience and suffering for his Church:
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First, by a Necessity of Gods Decree, who had so fore-appointed it, Act. 2.23, 24. Secondly, by the Necessity of Gods Iustice, which must first be satisfied by obedience,
First, by a Necessity of God's decree, who had so fore-appointed it, Act. 2.23, 24. Secondly, by the Necessity of God's justice, which must First be satisfied by Obedience,
before it could bee appeased with man, or in the person of their head and advocate exalt them to his glory againe, Rom. 3.25. Rom. 5.10. Rom. 6.6, 11. Eph. 2.5, 6. Thirdly, by the Necessity of Gods Word and will, signified in the predictions of the Prophets, Luk. 24.46. 1 Pet. 1. 10, 11. Fourthly, by the Necessity of Christs infinite Person, which being equall with God, could not possibly be exalted without some preceding descent and humiliation.
before it could be appeased with man, or in the person of their head and advocate exalt them to his glory again, Rom. 3.25. Rom. 5.10. Rom. 6.6, 11. Ephesians 2.5, 6. Thirdly, by the Necessity of God's Word and will, signified in the predictions of the prophets, Luk. 24.46. 1 Pet. 1. 10, 11. Fourthly, by the Necessity of Christ infinite Person, which being equal with God, could not possibly be exalted without Some preceding descent and humiliation.
Therefore hee said to Mary after his resurrection, Goe tell my Disciples, I ascend to my Father and your Father, to my God and your God, Ioh. 20.17. that is, by my death, and victory over it, you are made my brethren, and reconciled unto God againe.
Therefore he said to Marry After his resurrection, Go tell my Disciples, I ascend to my Father and your Father, to my God and your God, John 20.17. that is, by my death, and victory over it, you Are made my brothers, and reconciled unto God again.
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and hath already fulfilled Righteousnesse enough to justifie all those that know him or beleeve in him, Esai. 53.8, 10. Thus wee see that Christs deliverance out of prison,
and hath already fulfilled Righteousness enough to justify all those that know him or believe in him, Isaiah. 53.8, 10. Thus we see that Christ deliverance out of prison,
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To humble us in the evidence of our disabilities, for if we could have finished the workes which were given us to doe, there would have been no neede of Christ.
To humble us in the evidence of our disabilities, for if we could have finished the works which were given us to do, there would have been no need of christ.
Heb. 7.18, 19. All the strength we have is by the power of his might, and by his grace, Eph. 6.10. 2 Tim. 2.1. and even this God dispenceth unto us in measure, and by degrees, driving out our Corruptions as he did the Canaanites before his people, by little and little, Exo. 23.30.
Hebrew 7.18, 19. All the strength we have is by the power of his might, and by his grace, Ephesians 6.10. 2 Tim. 2.1. and even this God dispenceth unto us in measure, and by Degrees, driving out our Corruptions as he did the Canaanites before his people, by little and little, Exo. 23.30.
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as we use it, from Christ, and waite in hope of a better condition, and glorifie the patience and forbearance of God who is provoked every day. To comfort us likewise;
as we use it, from christ, and wait in hope of a better condition, and Glorify the patience and forbearance of God who is provoked every day. To Comfort us likewise;
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every good Christian desires to serve the Lord with all his strength, desires to be enriched, to be stedfast, unmoveable, abundant in the worke of the Lord, to doe his will as the Angels in heaven doe it:
every good Christian Desires to serve the Lord with all his strength, Desires to be enriched, to be steadfast, Unmovable, abundant in the work of the Lord, to do his will as the Angels in heaven do it:
so that I cannot doe the things which I would, yet I have a compassionate advocate with the Father, who both giveth and craveth pardon for every one that prepareth his heart to seeke the Lord, though he be not perfectly cleansed, 1 Ioh. 2.2. 2 Chron. 30.18, 19. Secondly, Against the pertinacie, and close adherence of our corruptions, which cleave as fast unto us as the very powers and faculties of our soule,
so that I cannot do the things which I would, yet I have a compassionate advocate with the Father, who both gives and craves pardon for every one that Prepareth his heart to seek the Lord, though he be not perfectly cleansed, 1 John 2.2. 2 Chronicles 30.18, 19. Secondly, Against the pertinacy, and close adherence of our corruptions, which cleave as fast unto us as the very Powers and faculties of our soul,
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Yet sure we are that he who forbad the fire to burne, and put blacknesse upon the face of the Sunne at midday, is able likewise to remove our corruptions as farre from us as he hath removed them from his owne sight.
Yet sure we Are that he who forbade the fire to burn, and put blackness upon the face of the Sun At midday, is able likewise to remove our corruptions as Far from us as he hath removed them from his own sighed.
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And the ground of our expectation hereof is this, Christ when he was upon the earth, in the forme of a servant accomplished all the Offices of suffering and obedience for us:
And the ground of our expectation hereof is this, christ when he was upon the earth, in the Form of a servant accomplished all the Offices of suffering and Obedience for us:
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Therefore being now exalted farre above all heavens, at the right hand of Majestie and glory, he will much more fulfill those Offices of Power which he hath there to doe.
Therefore being now exalted Far above all heavens, At the right hand of Majesty and glory, he will much more fulfil those Offices of Power which he hath there to do.
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Which are by the supplies of his Spirit to purge us from sinne, by the sufficiencie of his grace to strengthen us, by his word to sanctifie and cleanse us,
Which Are by the supplies of his Spirit to purge us from sin, by the sufficiency of his grace to strengthen us, by his word to sanctify and cleanse us,
He that brought from the dead the Lord Iesus, and suffered not death to hold the head, is able by that power and for that reason, to make us perfect in every good worke to doe his will,
He that brought from the dead the Lord Iesus, and suffered not death to hold the head, is able by that power and for that reason, to make us perfect in every good work to do his will,
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and not to suffer corruption for ever to hold the members. It is the frequent argument of the Scripture, Heb. 13.20, 21. Col. 2.12. Eph. 1.19, 20. Rom. 6.5, 6. Rom. 8.11.
and not to suffer corruption for ever to hold the members. It is the frequent argument of the Scripture, Hebrew 13.20, 21. Col. 2.12. Ephesians 1.19, 20. Rom. 6.5, 6. Rom. 8.11.
If he could have held Christ under when he was in the grave, then indeed our faith would have been vaine, we should be yet in our sinnes, 1 Cor. 15. 17. But he who himselfe suffered, being tempted,
If he could have held christ under when he was in the grave, then indeed our faith would have been vain, we should be yet in our Sins, 1 Cor. 15. 17. But he who himself suffered, being tempted,
and to shew them mercie and grace to helpe in time of need, Heb. 2.17, 18. Heb. 4. 15, 16. Lastly, against death it selfe. For the Accomplishment of Christs Office of redemption in his resurrection from the dead, was both the Merit, the Seale, and the first fruits of ours, 1 Cor. 15.20, 22.
and to show them mercy and grace to help in time of need, Hebrew 2.17, 18. Hebrew 4. 15, 16. Lastly, against death it self. For the Accomplishment of Christ Office of redemption in his resurrection from the dead, was both the Merit, the Seal, and the First fruits of ours, 1 Cor. 15.20, 22.
Therefore that which is here said sit at my right hand untill I make thine enemies thy footstoole, the Apostle thus expoundeth, He must raigne till he hath put all enemies vnder his feete, 1 Cor. 15.25. And he therefore died, and rose, and revived, that he might be Lord both of dead and living, namely, by being exalted unto Gods right hand, Rom. 14.9.
Therefore that which is Here said fit At my right hand until I make thine enemies thy footstool, the Apostle thus expoundeth, He must Reign till he hath put all enemies under his feet, 1 Cor. 15.25. And he Therefore died, and rose, and revived, that he might be Lord both of dead and living, namely, by being exalted unto God's right hand, Rom. 14.9.
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For that which is in this Psalme called the sending forth of the rod of Christs strength out of Sion, is thus by the Prophets expounded, Out of Sion shall goe forth the Law,
For that which is in this Psalm called the sending forth of the rod of Christ strength out of Sion, is thus by the prophets expounded, Out of Sion shall go forth the Law,
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and the Word of the Lord from Ierusalem, Esai. 2.3. Mich. 4.2. Secondly, The conquering and subduing of subjects to himselfe, by converting the hearts of men,
and the Word of the Lord from Ierusalem, Isaiah. 2.3. Mich. 4.2. Secondly, The conquering and subduing of subject's to himself, by converting the hearts of men,
Thirdly, Ruling, and leading those whom he hath thus converted in his way, continuing unto their hearts his heavenly voice, never utterly depriving them of the exciting, assisting, cooperating grace of his holy Spirit,
Thirdly, Ruling, and leading those whom he hath thus converted in his Way, Continuing unto their hearts his heavenly voice, never utterly depriving them of the exciting, assisting, cooperating grace of his holy Spirit,
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By his peace recompencing their conflicts, by patience and experience establishing their hearts in the hope of deliverance, Heb. 2.17. Ioh. 16.33. 1 Cor. 10.13. 2 Cor. 1.5.
By his peace recompensing their conflicts, by patience and experience establishing their hearts in the hope of deliverance, Hebrew 2.17. John 16.33. 1 Cor. 10.13. 2 Cor. 1.5.
Secondly, Their Persons. Whom he doth here gall and torment by the Scepter of his word, constraining them by the evidence thereof to subscribe to the Iustice of his wrath;
Secondly, Their Persons. Whom he does Here Gall and torment by the Sceptre of his word, constraining them by the evidence thereof to subscribe to the justice of his wrath;
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Thus after the wall of Ierusalem was built, and the worship of God restored, and the Law read and expounded by Ezra to the people after their captivitie, it is said, that the people did eate and drinke and send portions, Nehem. 8. 10, 12. The like forme was by the people of the Iewes observed in their feast of Purim, Ester. 9.22. And the same custome hath bin observed amongst heathen Princes upon solemne and great occasions to distribute donations and congiaries amongst the people.
Thus After the wall of Ierusalem was built, and the worship of God restored, and the Law read and expounded by Ezra to the people After their captivity, it is said, that the people did eat and drink and send portions, Nehemiah 8. 10, 12. The like Form was by the people of the Iewes observed in their feast of Purim, Ester. 9.22. And the same custom hath been observed among heathen Princes upon solemn and great occasions to distribute donations and congiaries among the people.
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Thus Christ in the day of his Majestie and Inauguration, in that great and solemne triumph, when he ascended up on high and led captivity captive, he did withall give gifts unto men, Eph. 4.10. Christ was notably typified in the Ark of the Testament. In it were the Tables of the Law, to shew that the whole Law was in Christ fulfilled, and that he was the end of the Law for Righteousnesse to those that beleeve in him.
Thus christ in the day of his Majesty and Inauguration, in that great and solemn triumph, when he ascended up on high and led captivity captive, he did withal give Gifts unto men, Ephesians 4.10. christ was notably typified in the Ark of the Testament. In it were the Tables of the Law, to show that the Whole Law was in christ fulfilled, and that he was the end of the Law for Righteousness to those that believe in him.
Signifying either the miraculous incarnation of Christ in a Virgin, or his sufferings which are expressed by stripes, Esai. 53.5. and our resurrection with him, noted in the budding of a dry rod.
Signifying either the miraculous incarnation of christ in a Virgae, or his sufferings which Are expressed by stripes, Isaiah. 53.5. and our resurrection with him, noted in the budding of a dry rod.
First, It was overlaid within and without with gold, and had a Crowne of gold round about it, Exod. 25.11.37.2. denoting the plentifull and glorious Kingdome of Christ, who was crowned with glorie and honor, Heb. 2.7.
First, It was overlaid within and without with gold, and had a Crown of gold round about it, Exod 25.11.37.2. denoting the plentiful and glorious Kingdom of christ, who was crowned with glory and honour, Hebrew 2.7.
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Secondly, it had rings by which it was carried up and downe, till at last it rested in Salomons Temple, with glorious and triumphall solemnitie, Psal. 132.89. 2 Chron. 5.13.
Secondly, it had rings by which it was carried up and down, till At last it rested in Solomon's Temple, with glorious and triumphal solemnity, Psalm 132.89. 2 Chronicles 5.13.
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So Christ while he was here upon earth, being anointed with the Holy Ghost and with power, went about doing good, Act. 10.38. and having ceased from his workes did at last enter into his rest, Heb. 5.10. which is the heavenly Temple, Revel. 11.19.
So christ while he was Here upon earth, being anointed with the Holy Ghost and with power, went about doing good, Act. 10.38. and having ceased from his works did At last enter into his rest, Hebrew 5.10. which is the heavenly Temple, Revel. 11.19.
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For as the moving of the Ark signified the acting and procuring of victorie, Iosh. 6.11, 20. So the Resting of the Ark noted the Consummation of Victorie. And therefore the Temple was built,
For as the moving of the Ark signified the acting and procuring of victory, Joshua 6.11, 20. So the Resting of the Ark noted the Consummation of Victory. And Therefore the Temple was built,
and the Ark set therein in the dayes of Salomon, when there was not an emendicated or borrowed peace, depending upon the courtesie of the neighbor nations,
and the Ark Set therein in the days of Solomon, when there was not an emendicated or borrowed peace, depending upon the courtesy of the neighbour Nations,
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but a victorious and triumphall peace, after the great victories of David, and tributarie subjection and homage of all the Canaanites which were left in the Land, 2 Chro. 8.7, 8.9.26. 2 Sam. 7.9.12. Psal. 68.29.
but a victorious and triumphal peace, After the great victories of David, and tributary subjection and homage of all the Canaanites which were left in the Land, 2 Chro 8.7, 8.9.26. 2 Sam. 7.9.12. Psalm 68.29.
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Secondly, it notes the conferring of gifts, as we see in that triumphall song at the removall of the Arke, being also a prediction both of that which literally hapned in the raig•e of Salomon, and was mystically verified in Christ, Psal. 68.18.
Secondly, it notes the conferring of Gifts, as we see in that triumphal song At the removal of the Ark, being also a prediction both of that which literally happened in the raig•e of Solomon, and was mystically verified in christ, Psalm 68.18.
And hath received of the Father the promise of the Holy Ghost, and given gifts unto men, Act. 2.32, 35. before his entring into his rest it was but a promise, and they were to waite at Ierusalem for it, Act. 1.4 but after his departure,
And hath received of the Father the promise of the Holy Ghost, and given Gifts unto men, Act. 2.32, 35. before his entering into his rest it was but a promise, and they were to wait At Ierusalem for it, Act. 1.4 but After his departure,
and such an unsearchable treasure of puritie and grace, that though a man should spend the longest life after the severest and most industrious manner to acquaint himselfe with God in the revelations of his word,
and such an unsearchable treasure of purity and grace, that though a man should spend the longest life After the Severest and most Industria manner to acquaint himself with God in the revelations of his word,
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so the Spirit is not presently conferred in fulnesse unto the members of Christ, but by measure and degrees according to the voluntary influences of the head, & exigences of the members.
so the Spirit is not presently conferred in fullness unto the members of christ, but by measure and Degrees according to the voluntary influences of the head, & exigences of the members.
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So much of the Spirit of grace and truth as we have here is but the earnest and hansell of a greater summe, Ephes. 1.14. The seed and first fruits of a fuller harvest, 1 Ioh. 3.9. Rom. 8.23.
So much of the Spirit of grace and truth as we have Here is but the earnest and handsel of a greater sum, Ephesians 1.14. The seed and First fruits of a fuller harvest, 1 John 3.9. Rom. 8.23.
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Therefore the Apostle mentions a growing change from glorie to glorie by the Spirit of God, 2 Cor. 3.18. Wee must not expect a fulnesse till the time of the restitution of all things, till that day of redemption and adoption wherein the light, which is here but sowen for the Righteous, shall grow up into a full harvest of holinesse and of glory.
Therefore the Apostle mentions a growing change from glory to glory by the Spirit of God, 2 Cor. 3.18. we must not expect a fullness till the time of the restitution of all things, till that day of redemption and adoption wherein the Light, which is Here but sown for the Righteous, shall grow up into a full harvest of holiness and of glory.
The Prophets spake by him, 1 Pet. 1.11. The ancient Iews vexed him, Esai. 63.10. Iohn Baptist was even filled with the Spirit, to note a plentifull measure for the discharge of his Office, Luk. 1.15. and yet S. Iohn saith, That the Holy Ghost was not yet given, because Christ was not yet glorified, Ioh. 7.39.
The prophets spoke by him, 1 Pet. 1.11. The ancient Iews vexed him, Isaiah. 63.10. John Baptist was even filled with the Spirit, to note a plentiful measure for the discharge of his Office, Luk. 1.15. and yet S. John Says, That the Holy Ghost was not yet given, Because christ was not yet glorified, John 7.39.
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It was the same truth which was preached by the Prophets, and by Christ, but the Apostle observes in it a difference, sundry times, and in sundry manners hath God spoken by the Prophets,
It was the same truth which was preached by the prophets, and by christ, but the Apostle observes in it a difference, sundry times, and in sundry manners hath God spoken by the prophets,
Therefore though it be true that Abraham saw Christs day, as all the Fathers did (though he haply being the Father of the faithfull more than others) in which respect Eusebius saith of them that they were Christians really and in effect though not in name:
Therefore though it be true that Abraham saw Christ day, as all the Father's did (though he haply being the Father of the faithful more than Others) in which respect Eusebius Says of them that they were Christians really and in Effect though not in name:
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yet it is true likewise, that many Prophets and Righteous men did desire to see and heare the things which the Apostles saw and heard, but did not, Matt. 13.17. namely, in such plaine and plentifull measure as the Apostles did.
yet it is true likewise, that many prophets and Righteous men did desire to see and hear the things which the Apostles saw and herd, but did not, Matt. 13.17. namely, in such plain and plentiful measure as the Apostles did.
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They saw in glimpses and morning stars, and prefigurations, but these the things themselves. They saw onely the promises and those too but afarre off, Heb. 11.13.
They saw in glimpses and morning Stars, and prefigurations, but these the things themselves. They saw only the promises and those too but afar off, Hebrew 11.13.
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and even amongst them, Rom. 10.8. Gal. 3.1. Ioh. 1.14. 1 Ioh. 1.2, 3. They by Prophets who testified beforehand, these by eye-witnesses, who declared the things which they had seen and heard, Act. 1.8.22.10.41.
and even among them, Rom. 10.8. Gal. 3.1. John 1.14. 1 John 1.2, 3. They by prophets who testified beforehand, these by Eyewitnesses, who declared the things which they had seen and herd, Act. 1.8.22.10.41.
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and yet in the end of the world that he appeared to take away sinne by the Sacrifice of himselfe, Heb. 9.26. to note that the Fathers had the benefi•, but not the perfection of the promises, Heb. 11.40. for the Apostle every where makes perfection the worke of the Gospell, 1 Cor. 2.7. Eph. 4.13. Heb. 6.1.
and yet in the end of the world that he appeared to take away sin by the Sacrifice of himself, Hebrew 9.26. to note that the Father's had the benefi•, but not the perfection of the promises, Hebrew 11.40. for the Apostle every where makes perfection the work of the Gospel, 1 Cor. 2.7. Ephesians 4.13. Hebrew 6.1.
So then after Christs sitting on the right hand of power the Holy Spirit was more completely sent both in regard of manifestation and efficacie, than ever before.
So then After Christ sitting on the right hand of power the Holy Spirit was more completely sent both in regard of manifestation and efficacy, than ever before.
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But to the Evangelicall Churches in power, evidence and demonstration, 1 Cor. 2.4, 5. Therefore it is called the spirit of revelation, and knowledge, which discovereth,
But to the Evangelical Churches in power, evidence and demonstration, 1 Cor. 2.4, 5. Therefore it is called the Spirit of Revelation, and knowledge, which Discovereth,
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Therefore the Spirit was sent in the latter dayes in wind, and fire, and tongues, and earthquake, all which have in them a selfe-discovering propertie, which will not be hidden.
Therefore the Spirit was sent in the latter days in wind, and fire, and tongues, and earthquake, all which have in them a self-discovering property, which will not be hidden.
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And therefore our Savior opposeth Ierusalem and the Spirit, Ioh. 4.21, 23. Every beleever is of the Israel of God, every Christian a Temple of the Holy Ghost;
And Therefore our Saviour Opposeth Ierusalem and the Spirit, John 4.21, 23. Every believer is of the Israel of God, every Christian a Temple of the Holy Ghost;
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Thirdly, In the measure of his grace. At first he was sent onely in drops and dew, but after he was powred out in showres and abundance, Tit. 3.6. and therefore (as I have before observed) the grace of the Gospell is frequently expressed by the name of Riches, to note not onely the pretiousnesse, but the plentie thereof in the Church.
Thirdly, In the measure of his grace. At First he was sent only in drops and due, but After he was poured out in showers and abundance, Tit. 3.6. and Therefore (as I have before observed) the grace of the Gospel is frequently expressed by the name of Riches, to note not only the Preciousness, but the plenty thereof in the Church.
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First, To water, and that not a little measure to sprinckle or bedew, but to Baptize the faithfull in, Matth. 3.11. Act. 1.5. and that not in a font or vessell, which growes lesse and lesse, but in a springing and living river, Ioh. 7.39.
First, To water, and that not a little measure to sprinkle or bedew, but to Baptise the faithful in, Matthew 3.11. Act. 1.5. and that not in a font or vessel, which grows less and less, but in a springing and living river, John 7.39.
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and dispensation of the Spirit which is committed to us, but in your owne bowels, which are not in any proportion enlarged unto that abundance and fulnesse of heavenly grace, which in the Gospel of salvation is offered unto you.
and Dispensation of the Spirit which is committed to us, but in your own bowels, which Are not in any proportion enlarged unto that abundance and fullness of heavenly grace, which in the Gospel of salvation is offered unto you.
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which is the reason why rivers which rise from narrow fountaines, have yet by reason of a constant and regular supply a great breadth in remote channels, because the water lives.
which is the reason why Rivers which rise from narrow fountains, have yet by reason of a constant and regular supply a great breadth in remote channels, Because the water lives.
so the graces of the Spirit are living and springing things, the longer they continue, the larger they grow, (like the waters of the sanctuary, Ezek. 36.25.) and the reason is,
so the graces of the Spirit Are living and springing things, the longer they continue, the larger they grow, (like the waters of the sanctuary, Ezekiel 36.25.) and the reason is,
so the Spirit searching and mollifying the heart, maketh it fruitfull in holy obedience, Ezek. 11.19, 20. Fourthly, water is very strong in its owne streame:
so the Spirit searching and mollifying the heart, makes it fruitful in holy Obedience, Ezekiel 11.19, 20. Fourthly, water is very strong in its own stream:
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Who art thou, O great mountaine? Before Zerubbabel thou shalt become a plaine, &c. Zech. 4.7. No mountaines, no difficulties can prevent the power of Gods Spirit.
Who art thou, Oh great mountain? Before Zerubbabel thou shalt become a plain, etc. Zechariah 4.7. No Mountains, no difficulties can prevent the power of God's Spirit.
and the woman with childe, and her that travelleth with childe together, will he strengthen to climbe over the precipices of the highest mountaine, Ier. 31.8.
and the woman with child, and her that travelleth with child together, will he strengthen to climb over the precipices of the highest mountain, Jeremiah 31.8.
Lay downe thine heart under the word, and yeeld it to the Spirit, who is as it were the artificer which doth manage the word, he can frame it into a vessel of honour:
Lay down thine heart under the word, and yield it to the Spirit, who is as it were the Artificer which does manage the word, he can frame it into a vessel of honour:
nothing more comfortable than the light, warmth, and witnesse of the Spirit, nothing more terrible than the conviction, condemnation, and bondage of the Spirit.
nothing more comfortable than the Light, warmth, and witness of the Spirit, nothing more terrible than the conviction, condemnation, and bondage of the Spirit.
They shall all know me from the least of them to the greatest of them, saith the Lord, Ier. 31.34. And the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Esai. 11.9. Our Saviour told his Disciples that all things, which he had heard of his Father he had made knowne unto them, Ioh. 15.15. and yet a little after he telleth them that many other things he had to say unto them, which they could not beare, till the Spirit of truth came who should guide them into all truth, Ioh. 16.12, 13. noting that the Spirit when hee came should enlarge their hearts to a capacity of more heavenly wisedome than they could comprehend before.
They shall all know me from the least of them to the greatest of them, Says the Lord, Jeremiah 31.34. And the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isaiah. 11.9. Our Saviour told his Disciples that all things, which he had herd of his Father he had made known unto them, John 15.15. and yet a little After he Telleth them that many other things he had to say unto them, which they could not bear, till the Spirit of truth Come who should guide them into all truth, John 16.12, 13. noting that the Spirit when he Come should enlarge their hearts to a capacity of more heavenly Wisdom than they could comprehend before.
Philip ignorant of the Father, Ioh. 14.8. Thomas of the way unto the Father, Ioh. 14.5. Peter of the necessity of his sufferings, Matth. 16.22. The two Disciples of his resurrection, Luk. 24.45. all of them of the quality of his Kingdome, Act. 1.6.
Philip ignorant of the Father, John 14.8. Thomas of the Way unto the Father, John 14.5. Peter of the necessity of his sufferings, Matthew 16.22. The two Disciples of his resurrection, Luk. 24.45. all of them of the quality of his Kingdom, Act. 1.6.
Iam. 1.2. 1 Pet. 1.6, 7. No man, saith our Saviour, putteth new wine into old bottles, that is, exacteth rigid and heavie services of weake and unqualified Disciples,
Iam. 1.2. 1 Pet. 1.6, 7. No man, Says our Saviour, putteth new wine into old bottles, that is, exacteth rigid and heavy services of weak and unqualified Disciples,
Now farther touching this sending of the Holy Spirit (which together with Christs intercession was one of the principall ends of his ascending up unto the right hand of power) it may be here demanded,
Now farther touching this sending of the Holy Spirit (which together with Christ Intercession was one of the principal ends of his ascending up unto the right hand of power) it may be Here demanded,
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why the Holy Spirit was not before this exaltation of Christ sent forth in such abundance upon the Church? The maine reason wherof, next unto the purpose and decree of God into which all the acts of his wil are to be resolv'd, Eph. 1.11. is given by our Savior, Ioh. 14.16. Ioh. 16.7.
why the Holy Spirit was not before this exaltation of christ sent forth in such abundance upon the Church? The main reason whereof, next unto the purpose and Decree of God into which all the acts of his will Are to be resolved, Ephesians 1.11. is given by our Saviour, John 14.16. John 16.7.
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There is likewise an Advocate by energie and operation, by instruction and assistance, which is, not when a worke is done by one person in the behalfe of another,
There is likewise an Advocate by Energy and operation, by instruction and assistance, which is, not when a work is done by one person in the behalf of Another,
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the Spirit in this case maketh us not onely plead our innocencie, but to rejoyce in our fellowship with the Prophets which were before us, to esteeme the reproaches of Christ greater riches than the treasures of the world, to count our selves happy in this, that it is not such low markes as we are which the malice of the world aimeth at,
the Spirit in this case makes us not only plead our innocence, but to rejoice in our fellowship with the prophets which were before us, to esteem the Reproaches of christ greater riches than the treasures of the world, to count our selves happy in this, that it is not such low marks as we Are which the malice of the world aimeth At,
but the first means which brought me hereunto was the beleeving of thy lies, and therefore I will no longer entertaine thy hellish reasonings against mine owne peace.
but the First means which brought me hereunto was the believing of thy lies, and Therefore I will no longer entertain thy hellish reasonings against mine own peace.
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I have a Spirit which teacheth me to bewaile the frowardnesse of mine owne heart, to denie mine owne will & workes, to long and aspire after perfection in Christ, to adhere with delight and purpose of heart unto his Law, to lay hold with all my strength upon that pla•ck of salvation, which in this shipwrack of my soule is cast out unto me.
I have a Spirit which Teaches me to bewail the frowardness of mine own heart, to deny mine own will & works, to long and aspire After perfection in christ, to adhere with delight and purpose of heart unto his Law, to lay hold with all my strength upon that pla•ck of salvation, which in this shipwreck of my soul is cast out unto me.
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Secondly, an Advocate admonisheth and directeth his client how to order and solicite his owne businesse, what evidences to produce, what witnesses to prepare, what offices to attend, what preparations to make against the time of his hearing:
Secondly, an Advocate Admonisheth and directeth his client how to order and solicit his own business, what evidences to produce, what Witnesses to prepare, what Offices to attend, what preparations to make against the time of his hearing:
so the Spirit doth set the hearts of beleevers in a right way of negotiating their Spirituall affaires, maketh them to heare a voyce behinde them, furnishing them with wisedome and prudence in every condition.
so the Spirit does Set the hearts of believers in a right Way of negotiating their Spiritual affairs, makes them to hear a voice behind them, furnishing them with Wisdom and prudence in every condition.
Thirdly, an Advocate maketh up the failings of his client, and by his wisedome, and observation of the case, picketh out advantages beyond the instructions,
Thirdly, an Advocate makes up the failings of his client, and by his Wisdom, and observation of the case, picketh out advantages beyond the instructions,
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so the soule of a Christian by the assistance of the Spirit is enlarged to request things of God which yet of themselves doe passe the knowledge and understandings of those that aske them, Rom. 8.26, 27. Eph. 3.19. Phil. 4.7. 1 Cor. 14.15.
so the soul of a Christian by the assistance of the Spirit is enlarged to request things of God which yet of themselves do pass the knowledge and understandings of those that ask them, Rom. 8.26, 27. Ephesians 3.19. Philip 4.7. 1 Cor. 14.15.
For first, the Spirit carrieth a Christian heart up to Christ, in heavenly affections, and conversation, Col. 3.1, 3. Phil. 3.20. as a piece of earth when it is out of its place, doth ever move to the whole earth:
For First, the Spirit Carrieth a Christian heart up to christ, in heavenly affections, and Conversation, Col. 3.1, 3. Philip 3.20. as a piece of earth when it is out of its place, does ever move to the Whole earth:
so though the nature of man abhorre, and would of it selfe dec•ine the passages of death, 2 Cor. 5.4. yet the Apostle desired to be dissolved, and to be taken asunder, that by any meanes he might be with Christ, who is the center of every Christians desire, Phil. 1.23.
so though the nature of man abhor, and would of it self dec•ine the passages of death, 2 Cor. 5.4. yet the Apostle desired to be dissolved, and to be taken asunder, that by any means he might be with christ, who is the centre of every Christians desire, Philip 1.23.
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Therefore when our Savior speakes of sending the holy Spirit, he addeth, I will not leave you comfortlesse, I will come to you when the world seeth me not, yet ye see me.
Therefore when our Saviour speaks of sending the holy Spirit, he adds, I will not leave you comfortless, I will come to you when the world sees me not, yet you see me.
The secret and intimate acquaintance of the soule with God, the heavings, aspirings, and harmony of the heart with Christ, the sweete illapses and flashes of heavenly light upon the soule, the knowledge of the depths of God and of Satan, of the whole armor of God and the strong man, of conflicts of Spirit, protection of Angels, experiences of mercie, issues of temptation,
The secret and intimate acquaintance of the soul with God, the heavings, aspirings, and harmony of the heart with christ, the sweet illapses and flashes of heavenly Light upon the soul, the knowledge of the depths of God and of Satan, of the Whole armour of God and the strong man, of conflicts of Spirit, protection of Angels, experiences of mercy, issues of temptation,
For joy is ever the fruite, and Companion of the Spirit, Gal. 5.22. Act. 13.52. and the joy of the Spirit is like the intercession of the Spirit, unspeakable and glorious, 1 Pet. 1.8. not like the joy of the world, which is empty, false, and deceitfull, full of vanity, vexation, insufficiency, unsu•eablenesse to the soule, mingled with feares of disappointment and miscarriage, with tremblings and guilt of conscience, with certainty of period and expiration:
For joy is ever the fruit, and Companion of the Spirit, Gal. 5.22. Act. 13.52. and the joy of the Spirit is like the Intercession of the Spirit, unspeakable and glorious, 1 Pet. 1.8. not like the joy of the world, which is empty, false, and deceitful, full of vanity, vexation, insufficiency, unsu•eablenesse to the soul, mingled with fears of disappointment and miscarriage, with tremblings and guilt of conscience, with certainty of Period and expiration:
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but cleere, holy, constant, unmixed, satisfactory, and proportionable to the compasse of the soule, more gladnesse than all the world can take in the increase of their corne and wine, Psal. 4.7.
but clear, holy, constant, unmixed, satisfactory, and proportionable to the compass of the soul, more gladness than all the world can take in the increase of their corn and wine, Psalm 4.7.
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For it is the Spirit of grace and supplications which maketh sinners mourne, and loath themselves, Zech. 12.10, 11. Ezek. 36.27.31. and such a sorrow as this is the seed, and the matter of true joy;
For it is the Spirit of grace and supplications which makes Sinners mourn, and loath themselves, Zechariah 12.10, 11. Ezekiel 36.27.31. and such a sorrow as this is the seed, and the matter of true joy;
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as to the hungry soule every bitter thing is sweete. Sacrifices we know were to be offered up with joy, Mal. 2.13. and of all Sacrifices a broken heart is that which God most delighteth in, Psal. 51.16, 17. there is joy in heaven at the repentance of a sinner, and therefore there must needs be joy in the heart it selfe which repenteth, in as much as it hath heavenly affections begunne in it.
as to the hungry soul every bitter thing is sweet. Sacrifices we know were to be offered up with joy, Malachi 2.13. and of all Sacrifices a broken heart is that which God most delights in, Psalm 51.16, 17. there is joy in heaven At the Repentance of a sinner, and Therefore there must needs be joy in the heart it self which Repenteth, in as much as it hath heavenly affections begun in it.
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To this I answere, First, that we doe not speake of those extraordinary combates, and grapplings with the sense of the wrath of God, breaking of bones,
To this I answer, First, that we do not speak of those extraordinary combats, and grapplings with the sense of the wrath of God, breaking of bones,
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because though as qualities they fight, yet as objects they agree in communi conceptu visibilis: so joy and mourning though contrary in regard of their immediate impressions upon the sense, doe not onely agree in the same principle the grace of Christ,
Because though as qualities they fight, yet as objects they agree in Communi conceptu visibilis: so joy and mourning though contrary in regard of their immediate impressions upon the sense, do not only agree in the same principle the grace of christ,
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The lame man when he was restored by Peter, expressed the abundant exultation of his heart, by leaping, and praising God, Act. 3.8. for this cause therefore amongst others the Spirit is called the oile of gladnesse, because by that healing vertue which is in him, he maketh glad the hearts of men.
The lame man when he was restored by Peter, expressed the abundant exultation of his heart, by leaping, and praising God, Act. 3.8. for this cause Therefore among Others the Spirit is called the oil of gladness, Because by that healing virtue which is in him, he makes glad the hearts of men.
The Spirit of the Lord, saith Christ, is upon me, because the Lord anointed me to preach good tydings to the meeke, he hath sent me to binde the broken hearted, Esai. 61.6. and againe, I will binde that which was broken, and will strengthen that which was sick, Ezek. 34.16.
The Spirit of the Lord, Says christ, is upon me, Because the Lord anointed me to preach good tidings to the meek, he hath sent me to bind the broken hearted, Isaiah. 61.6. and again, I will bind that which was broken, and will strengthen that which was sick, Ezekiel 34.16.
and therefore the Prophet saith, the Sunne of Righteousnesse shall arise with healing in his wings, Mal. 4.2. where the Spirit in the word, by the which he commeth, and preacheth unto men, Eph. 2.17. 1 Pet. 3.19.
and Therefore the Prophet Says, the Sun of Righteousness shall arise with healing in his wings, Malachi 4.2. where the Spirit in the word, by the which he comes, and Preacheth unto men, Ephesians 2.17. 1 Pet. 3.19.
Thirdly, the Spirit doth not onely heale, but renew, and revive againe: when an eye is smitten with a sword there is a double mischiefe, a wound made, and a faculty perished:
Thirdly, the Spirit does not only heal, but renew, and revive again: when an eye is smitten with a sword there is a double mischief, a wound made, and a faculty perished:
As he healeth that which was torne, and bindeth up that which was smitten, so he reviveth and raiseth up that which was dead before, Hos. 6.1, 2. and this the Apostle cals the Renovation of the Spirit, Tit. 3.5.
As he heals that which was torn, and binds up that which was smitten, so he revives and Raiseth up that which was dead before, Hos. 6.1, 2. and this the Apostle calls the Renovation of the Spirit, Tit. 3.5.
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whereby old things are not mended and put together againe, ( for our fall made us all over unprofitable, and little worth, Rom. 3.12. Prov. 10.20.) but are done quite away, and all things made new againe, 2 Cor. 5.17. The heart, minde, affections, judgment, conscience, members, changed from stone to flesh, from earthly to heavenly, from the image of Adam to the image of Christ, Ezek. 11.19. 1 Cor. 15.49.
whereby old things Are not mended and put together again, (for our fallen made us all over unprofitable, and little worth, Rom. 3.12. Curae 10.20.) but Are done quite away, and all things made new again, 2 Cor. 5.17. The heart, mind, affections, judgement, conscience, members, changed from stone to Flesh, from earthly to heavenly, from the image of Adam to the image of christ, Ezekiel 11.19. 1 Cor. 15.49.
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And this further multiplieth the joy and comfort of the Church that it is established in Righteousnesse, so that no weapon which is formed against it can prosper, Esai. 54.14.17. Victory is ever the ground of joy. Esai. 9.3.
And this further multiplieth the joy and Comfort of the Church that it is established in Righteousness, so that no weapon which is formed against it can prosper, Isaiah. 54.14.17. Victory is ever the ground of joy. Isaiah. 9.3.
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And the Spirit of God is a victorious Spirit. His judgment in the heart is sent forth unto victory, Matth. 12.20. and before him mountaines shall be made a plaine, and every high thing shall be pulled downe, till he bring forth the head stone with shoutings, Ezek. 4.6, 7. To Stephen he was a Spirit of Victory against the disputers of the World, Act. 6.10.
And the Spirit of God is a victorious Spirit. His judgement in the heart is sent forth unto victory, Matthew 12.20. and before him Mountains shall be made a plain, and every high thing shall be pulled down, till he bring forth the head stone with shoutings, Ezekiel 4.6, 7. To Stephen he was a Spirit of Victory against the disputers of the World, Act. 6.10.
To the Apostles a Spirit of liberty in the prison, Act. 16.25, 26. To all the faithfull a Spirit of joy and glory in the midst of persecutions, 1 Pet. 4.13, 14.
To the Apostles a Spirit of liberty in the prison, Act. 16.25, 26. To all the faithful a Spirit of joy and glory in the midst of persecutions, 1 Pet. 4.13, 14.
Fifthly, the Spirit doth not onely preserve the heart which he hath renewed, but maketh it fruitfull and abundant in the workes of the Lord, Gal. 5.22. Rom. 7.4.
Fifthly, the Spirit does not only preserve the heart which he hath renewed, but makes it fruitful and abundant in the works of the Lord, Gal. 5.22. Rom. 7.4.
And fruitfulnesse is a ground of rejoycing, Esai. 54.1. Therefore they which are borne of God cannot commit sinne, that is, they are not NONLATINALPHABET, workers or artificers or finishers of iniquity, because they have the seed of God, that is, his Spirit in them, which fitteth them (as seed doth the wombe or the earth) to bring forth fruite unto God.
And fruitfulness is a ground of rejoicing, Isaiah. 54.1. Therefore they which Are born of God cannot commit sin, that is, they Are not, workers or artificers or finishers of iniquity, Because they have the seed of God, that is, his Spirit in them, which fits them (as seed does the womb or the earth) to bring forth fruit unto God.
Partly, by teaching the heart, and casting it as it were in the mould of the world, fashioning such thoughts, apprehensions, affections, judgements in the soule as are answerable to the will and Spirit of God in the word,
Partly, by teaching the heart, and casting it as it were in the mould of the world, fashioning such thoughts, apprehensions, affections, Judgments in the soul as Are answerable to the will and Spirit of God in the word,
Lastly, those whom he hath thus fitteth, he sealeth up unto a finall and full redemption by the Testimony of their adoption, which is the hansell and earnest of their inheritance;
Lastly, those whom he hath thus fits, he Sealeth up unto a final and full redemption by the Testimony of their adoption, which is the handsel and earnest of their inheritance;
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and thereby begetteth a lively hope, an earnest expectation, a confident attendance upon the promises, and an unspeakable peace and security thereupon;
and thereby begetteth a lively hope, an earnest expectation, a confident attendance upon the promises, and an unspeakable peace and security thereupon;
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For according to the evidence of hope, and excellencie of the thing hoped, must needs the joy there from resulting receive its sweetnesse and stability.
For according to the evidence of hope, and excellency of the thing hoped, must needs the joy there from resulting receive its sweetness and stability.
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By all this which hath been spoken of the mission of the Spirit in such abundance after Christs sitting at the right hand of God, wee should learne with what affections to receive the Gospel of salvation,
By all this which hath been spoken of the mission of the Spirit in such abundance After Christ sitting At the right hand of God, we should Learn with what affections to receive the Gospel of salvation,
and as becommeth the Gospell of Christ, to adorne our high profession, and not to receive the grace of God in vaine ▪ Consider first, that the word thus quickned will have an operation, either to convince unto Righteousnesse, or to seale unto condemnation;
and as becomes the Gospel of christ, to adorn our high profession, and not to receive the grace of God in vain ▪ Consider First, that the word thus quickened will have an operation, either to convince unto Righteousness, or to seal unto condemnation;
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The contempt of a great salvation, and glorious Ministery shall bring a sorer condemnation, Heb. 2.2.4. If I had not come and spoken unto them (saith our Savior) they had not had sinne, Ioh. 15.22. Sins against the light of nature are no sins in comparison of those against the Gospell.
The contempt of a great salvation, and glorious Ministry shall bring a Sorer condemnation, Hebrew 2.2.4. If I had not come and spoken unto them (Says our Saviour) they had not had sin, John 15.22. Sins against the Light of nature Are no Sins in comparison of those against the Gospel.
and nigh unto cursing, Heb. 6.7, 8. Thirdly, even here God will not alwayes suffer his Spirit to strive with flesh, there is a Day of Peace, which he calleth our day, a day wherein he entreateth and beseecheth us to be reconciled:
and High unto cursing, Hebrew 6.7, 8. Thirdly, even Here God will not always suffer his Spirit to strive with Flesh, there is a Day of Peace, which he calls our day, a day wherein he entreateth and Beseecheth us to be reconciled:
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and give us over to the infatuation of our owne hearts, that we may not be cleansed any more till he have caused his fury to rest upon us, Ezek. 24.13. We see likewise by this Doctrine wherupon the comforts of the Church are founded;
and give us over to the infatuation of our own hearts, that we may not be cleansed any more till he have caused his fury to rest upon us, Ezekiel 24.13. We see likewise by this Doctrine whereupon the comforts of the Church Are founded;
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namely, upon Christ as the first comforter, by working our Reconciliation with God: and upon the Spirit as another comforter, testifying and applying the same unto our soules.
namely, upon christ as the First comforter, by working our Reconciliation with God: and upon the Spirit as Another comforter, testifying and applying the same unto our Souls.
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Therefore sometimes the Spirit is called fire, Esai. 4.4. Matth. 3.11. and sometimes Oyle, Heb. 1.9. 1 Ioh. 2.27. to note that the Spirit is nutriment unto it selfe, that that grace which we have received already, is preserved and excited by new supplies of the same grace.
Therefore sometime the Spirit is called fire, Isaiah. 4.4. Matthew 3.11. and sometime Oil, Hebrew 1.9. 1 John 2.27. to note that the Spirit is nutriment unto it self, that that grace which we have received already, is preserved and excited by new supplies of the same grace.
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Which supplies we are sure shall be given to all that aske them, by the vertue of Christs prayer, Ioh. 14.16. by the vertue of his and his Fathers promise, Ioh. 16.7. Act. 1.4.
Which supplies we Are sure shall be given to all that ask them, by the virtue of Christ prayer, John 14.16. by the virtue of his and his Father's promise, John 16.7. Act. 1.4.
Fiftly and lastly, this sitting of Christ at the right hand of God noteth his intercession in the behalfe of the whole Church, and each member thereof.
Fifty and lastly, this sitting of christ At the right hand of God notes his Intercession in the behalf of the Whole Church, and each member thereof.
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I now proceed to the last thing in this first verse, the continuance and Victories of Christs Kingdome, in these words, untill I make thy foes thy footstoole:
I now proceed to the last thing in this First verse, the Continuance and Victories of Christ Kingdom, in these words, until I make thy foes thy footstool:
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yet in such parts of it as were of purpose intended for models and summaries of fundamentall Doctrine, (of which sort this Psalme is one of the fullest and briefest in the whole Scriptures,) as in little maps of large countries, there is no word wherupon some point of weighty consequence may not depend.
yet in such parts of it as were of purpose intended for models and summaries of fundamental Doctrine, (of which sort this Psalm is one of the Fullest and briefest in the Whole Scriptures,) as in little maps of large countries, there is no word whereupon Some point of weighty consequence may not depend.
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There is enmity against him as a Prophet. Enmity against his Truth. In opinion, by adulterating it with humane mixtures and superinducements, teaching for Doctrines the traditions of men:
There is enmity against him as a Prophet. Enmity against his Truth. In opinion, by adulterating it with humane mixtures and superinducements, teaching for Doctrines the traditions of men:
In affection, by wishing many divine truths were razed out of the Scriptures, as being manifestly contrary to those pleasures which they love rather than God.
In affection, by wishing many divine truths were razed out of the Scriptures, as being manifestly contrary to those pleasures which they love rather than God.
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for this is a certaine truth, that men may professe and falsly beleeve that they love the Lord Iesus, and yet be as reall enemies unto his Person and Kingdome,
for this is a certain truth, that men may profess and falsely believe that they love the Lord Iesus, and yet be as real enemies unto his Person and Kingdom,
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False brethren amongst the Philippians there were, who professed the name of Christians, and yet by their sensuall walking and worldly mindednesse, declared themselves to bee enemies to the crosse of Christ, Phil. 3.18, 19. To honour the bodies of the Saints departed with beautifull sepulchres, is in it selfe a testimoniall of sincere love and inward estimation of their persons and graces;
False brothers among the Philippians there were, who professed the name of Christians, and yet by their sensual walking and worldly Mindedness, declared themselves to be enemies to the cross of christ, Philip 3.18, 19. To honour the bodies of the Saints departed with beautiful sepulchres, is in it self a testimonial of sincere love and inward estimation of their Persons and graces;
and approbation to their attempts against Christ, in the mindes of the people, who yet ordinarily esteemed Christ (whom they persecuted) a Prophet sent from God.
and approbation to their attempts against christ, in the minds of the people, who yet ordinarily esteemed christ (whom they persecuted) a Prophet sent from God.
but a nationall and hereditary sinne, and therefore they had no reason to boast of their descent (as their manner was, Luke 3.8. Ioh. 8.39.) or to thinke that Gods mercies were entail'd unto them, since, by their owne confession, they were the posteritie of those that had killed the Prophets;
but a national and hereditary sin, and Therefore they had no reason to boast of their descent (as their manner was, Lycia 3.8. John 8.39.) or to think that God's Mercies were entailed unto them, since, by their own Confessi, they were the posterity of those that had killed the prophets;
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and secondly, that they did fulfill the measure of their Fathers, that is, that which their Fathers had beene long and leasurely a doing, they now did altogether in one blow;
and secondly, that they did fulfil the measure of their Father's, that is, that which their Father's had been long and leisurely a doing, they now did altogether in one blow;
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yet upon them should light the guilt of all the righteous bloud which had ever beene shed in the Land, inasmuch as their malice was directed against that fulnesse, of which all the Prophets had but a measure:
yet upon them should Light the guilt of all the righteous blood which had ever been shed in the Land, inasmuch as their malice was directed against that fullness, of which all the prophets had but a measure:
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and after all this, there come one who cuts off the head, and yet bestows some honourable ceremonies upon those members which the rest had abused, he shall justly suffer as if he had slaine a whole man, inasmuch as his malice did eminently containe in it the degrees of all the rest,
and After all this, there come one who cuts off the head, and yet bestows Some honourable ceremonies upon those members which the rest had abused, he shall justly suffer as if he had slain a Whole man, inasmuch as his malice did eminently contain in it the Degrees of all the rest,
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so in our dayes, men may say and thinke that they love Christ, and court him with much out-side and emptie service, may boast that if they had lived in the dayes of those unthankfull Iewes, they would not have partaked with them in so execrable a murther,
so in our days, men may say and think that they love christ, and court him with much outside and empty service, may boast that if they had lived in the days of those unthankful Iewes, they would not have partaked with them in so execrable a murder,
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and yet interpretatively and at second hand shew the very same root of bitternesse, and rancorous constitution of heart against him in his Spirit and ordinances, which was in those men when they cried, Away with him, crucifie him, crucifie him.
and yet interpretatively and At second hand show the very same root of bitterness, and rancorous constitution of heart against him in his Spirit and ordinances, which was in those men when they cried, Away with him, crucify him, crucify him.
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The first is the generall acceptation and continuance which the Gospell of Christ receiveth amongst the Princes of this world, who in Christian Commonwealths doe both by their owne voluntary and professed subjection,
The First is the general acceptation and Continuance which the Gospel of christ receives among the Princes of this world, who in Christian Commonwealths do both by their own voluntary and professed subjection,
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Now this is most certain, that as in all other sciences there cannot be transitus à genere in genus, the principles of one will not serve to beget the conclusions of another:
Now this is most certain, that as in all other sciences there cannot be transitus à genere in genus, the principles of one will not serve to beget the conclusions of Another:
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so here especially, if a spirituall assent and affection be grounded upon no other than humane inducements, it is most undoubtedly spurious and illegitimate.
so Here especially, if a spiritual assent and affection be grounded upon no other than humane inducements, it is most undoubtedly spurious and illegitimate.
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and therefore wee finde amongst the Iewes, that those very men, who when the Government of the whole twelve Tribes was one, did all consent in an unity of religion;
and Therefore we find among the Iewes, that those very men, who when the Government of the Whole twelve Tribes was one, did all consent in an unity of Religion;
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and they who before were zealous for the Temple at Ierusalem, were after as superstitious for Dan and Bethel: the Prophet giveth the reason of it, They willingly walked after the commandement, namely, of Ieroboam, Hos. 5.11. no sooner did the Prince interpose his authoritie, but the people were willing to pin their opinions and practices upon his word:
and they who before were zealous for the Temple At Ierusalem, were After as superstitious for Dan and Bethel: the Prophet gives the reason of it, They willingly walked After the Commandment, namely, of Jeroboam, Hos. 5.11. no sooner did the Prince interpose his Authority, but the people were willing to pin their opinions and practices upon his word:
If Omri make statutes, and Ahab confirme idolatrous counsels by his owne practices ; the Prophet shewes how forward the people are to walke in them, Mich. 6.16.
If Omri make statutes, and Ahab confirm idolatrous Counsels by his own practices; the Prophet shows how forward the people Are to walk in them, Mich. 6.16.
Therefore it is that our Saviour saith of the best sort of wicked men, Those who with gladnesse (and that is ever a symptome of love) received the Gospell, that yet in time of persecution they were offended and fell away, Matth. 13.21.
Therefore it is that our Saviour Says of the best sort of wicked men, Those who with gladness (and that is ever a Symptom of love) received the Gospel, that yet in time of persecution they were offended and fell away, Matthew 13.21.
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To note unto us that when Christ is forsaken because of persecution, the imaginary love which was bestowed upon him before was certainly supported by no other ground than that was, is contrary to persecution,
To note unto us that when christ is forsaken Because of persecution, the imaginary love which was bestowed upon him before was Certainly supported by no other ground than that was, is contrary to persecution,
that which is a true and adequate principle of faith or love to Christ, can never be sutable to the conclusions of Mahumetisme or idolatry: now then when a professed Christian can give no other account of his love to Christ, than a Turke of his love to Mahumet ;
that which is a true and adequate principle of faith or love to christ, can never be suitable to the conclusions of Mohammedanism or idolatry: now then when a professed Christian can give no other account of his love to christ, than a Turk of his love to Mahomet;
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when that which moveth an Idolater to hate Christ, is all that one of us hath to say why he beleeveth in him, certainly that love and faith is but an empty presumption, which dishonoureth the Spirit of Christ, and deludeth our own soules.
when that which moves an Idolater to hate christ, is all that one of us hath to say why he Believeth in him, Certainly that love and faith is but an empty presumption, which Dishonors the Spirit of christ, and deludeth our own Souls.
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And therefore it discovereth it selfe with most violence and impatiency, in matters of Religion, wherin the eternall welfare of the soule is made the issue of the contention.
And Therefore it Discovereth it self with most violence and impatiency, in matters of Religion, wherein the Eternal welfare of the soul is made the issue of the contention.
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We finde with what hea•e of zeale the Iewes contended for the Temple at Ierusalem, and with how equall and confident emulation the Samaritans ventured their lives for the precedencie of their Temple on mount Gerazim;
We find with what hea•e of zeal the Iewes contended for the Temple At Ierusalem, and with how equal and confident emulation the Samaritans ventured their lives for the precedency of their Temple on mount Gerazim;
The Satyrist hath made himselfe merry with describing the combate of two neighbor townes amongst the Egyptians in the opposite defence of those ridiculous idoles, the severall worship of which they had been differently bred up unto:
The Satirist hath made himself merry with describing the combat of two neighbour Towns among the egyptians in the opposite defence of those ridiculous Idols, the several worship of which they had been differently bred up unto:
And surely, if a prophane Christian, and a zealous Mahumetan should joyne in the like contention, notwithstanding the subject it selfe, on the one side defended, were a sacred and pretious truth,
And surely, if a profane Christian, and a zealous Mahometan should join in the like contention, notwithstanding the Subject it self, on the one side defended, were a sacred and precious truth,
and of the other to maintaine the worship of Mahomet. I meane a blinde and pertinacions adhering to that Religion in which they had been bred, a naturall inclination to favor domesticall opinions, a high estimation of the persons of men from whom by succession they have thus been instructed, without any Spirituall conviction of the truth,
and of the other to maintain the worship of Mahomet. I mean a blind and pertinacions adhering to that Religion in which they had been bred, a natural inclination to favour domestical opinions, a high estimation of the Persons of men from whom by succession they have thus been instructed, without any Spiritual conviction of the truth,
And this we finde was ever the reasons of the Iewes obstinacy against the Prophets, they answered all their arguments, with the practice and traditions they had received from their Fathers, Ier. 9.14.11.10.44.17. Act. 7.51.
And this we find was ever the Reasons of the Iewes obstinacy against the prophets, they answered all their Arguments, with the practice and traditions they had received from their Father's, Jeremiah 9.14.11.10.44.17. Act. 7.51.
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Thirdly, the heart may be misperswaded of its love to Christ, by judging that an affection unto him, which is indeed nothing but a selfe love and a desire o• advancing private ends.
Thirdly, the heart may be misperswaded of its love to christ, by judging that an affection unto him, which is indeed nothing but a self love and a desire o• advancing private ends.
The rule whereby Christ at the last day will measure the love or hatred of men unto him, is their love or hatred of his brethren and members here, Mat. 25.40, 45 ▪ for in all their afflictions Christ himselfe is afflicted.
The Rule whereby christ At the last day will measure the love or hatred of men unto him, is their love or hatred of his brothers and members Here, Mathew 25.40, 45 ▪ for in all their afflictions christ himself is afflicted.
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or temporall necessities of those with whom they yet pretend a fellowship in Christs owne body? who spend more upon their owne pride and luxury, upon their backs and bellies, their pleasures and excesses,
or temporal necessities of those with whom they yet pretend a fellowship in Christ own body? who spend more upon their own pride and luxury, upon their backs and bellies, their pleasures and Excesses,
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yea bury more of their substance in the mawes of hawkes and dogs, than they can ever perswade themselves to put into the bowels of the poore Saints? surely at the day of judgment, how-ever such men here professe to love Christ,
yea bury more of their substance in the maws of hawks and Dogs, than they can ever persuade themselves to put into the bowels of the poor Saints? surely At the day of judgement, however such men Here profess to love christ,
and would spit in the face of him who with Iustin Martyr should say, they were not Christians, it will appeare that such men did as formally and ••properly denie Christ,
and would spit in the face of him who with Justin Martyr should say, they were not Christians, it will appear that such men did as formally and ••properly deny christ,
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The Apostle plainly intimates thus much, when he sheweth that the experiment of the Corinthians ministration to the necessity of the Saints was an inducement unto the Churches to praise God for their professed subjection to the Gospell of Christ, 2 Cor. 9.13.
The Apostle plainly intimates thus much, when he shows that the experiment of the Corinthians ministration to the necessity of the Saints was an inducement unto the Churches to praise God for their professed subjection to the Gospel of christ, 2 Cor. 9.13.
if the lives and Communion of the Saints be in like manner an eye-sore unto us in shaming and reproving our formall and fruitlesse profession of the same truth,
if the lives and Communion of the Saints be in like manner an eyesore unto us in shaming and reproving our formal and fruitless profession of the same truth,
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certainly the same affections of hatred, reproach, and disestimation which we shew unto them, we would with so much the more bitternesse have expressed unto Christ himselfe,
Certainly the same affections of hatred, reproach, and disestimation which we show unto them, we would with so much the more bitterness have expressed unto christ himself,
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if we had lived in his dayes, by how much that Spirit of grace, against which the Spirit which is in us envieth, was above measure more abundantly in him than in the holiest of his members.
if we had lived in his days, by how much that Spirit of grace, against which the Spirit which is in us Envieth, was above measure more abundantly in him than in the Holiest of his members.
And this is evident when men hate another meerly for that distinction which differenceth him from them, they much more hate him from whom the difference it selfe originally proceedeth.
And this is evident when men hate Another merely for that distinction which differenceth him from them, they much more hate him from whom the difference it self originally Proceedeth.
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We see then that they who openly professe Christ, may yet inwardly hate him, because the ground of their profession is not any experimentall goodnesse which they have tasted in him (for by nature men have no relish of Christ at all) but onely selfe-love and private ends, wherby Christ is subordinated to their owne commodities.
We see then that they who openly profess christ, may yet inwardly hate him, Because the ground of their profession is not any experimental Goodness which they have tasted in him (for by nature men have no relish of christ At all) but only Self-love and private ends, whereby christ is subordinated to their own commodities.
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Men are herin just like the Samaritans, of whom Iosephus reports that when Antiochus persecuted the Iewes, they then utterly disavowed any consanguinity with them, denied their Temple on mount Gerosim to be dedicated to the great God,
Men Are Herein just like the Samaritans, of whom Iosephus reports that when Antiochus persecuted the Iewes, they then utterly disavowed any consanguinity with them, denied their Temple on mount Gerosim to be dedicated to the great God,
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and declared their linage from the Medes and Persians: but when before that, Alexander had shewed favour unto the Iewes, and remitted the tribute of every seventh yeare, they then claim'd kindred with that people,
and declared their lineage from the Medes and Persians: but when before that, Alexander had showed favour unto the Iewes, and remitted the tribute of every seventh year, they then claimed kindred with that people,
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and counterfeited a descent from the tribes of Ephraim and Manasse, that thereby they might enjoy the priviledges of those people whom otherwise they mortally hated.
and counterfeited a descent from the tribes of Ephraim and Manasseh, that thereby they might enjoy the privileges of those people whom otherwise they mortally hated.
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And so we finde that in the Vastation of the Citie of Rome by the Gothes and Barbarians, when there was but one onely refuge allowed the Romanes for the safety of their lives,
And so we find that in the Vastation of the city of Room by the Goths and Barbarians, when there was but one only refuge allowed the Romans for the safety of their lives,
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and to assume the Title of his Servants, as they were after ungratefully malitious in reproaching Christian Religion as if that had been the provocation of those calamities.
and to assume the Title of his Servants, as they were After ungratefully malicious in reproaching Christian Religion as if that had been the provocation of those calamities.
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and like cowards are affraid to adventure on a rigorous and universall subjection to the truth of Christ, dare not keepe themselves close to those narrow rules of S. Paul, to abstaine from jesting which is not seemly, to avoid all appearances of evill, to reprove the unfruitfull workes of darknesse, to speake unto Edification that their words may minister grace unto the hearers, to rejoyce alwayes in the Lord, to give place unto wrath, to recompence evill with good, to be circumspect and exact in their walking before God, and all this meerly out of suspicion of some disrespect and disadvantages which may hereupon meete them in the world, of some remoraes,
and like cowards Are afraid to adventure on a rigorous and universal subjection to the truth of christ, Dare not keep themselves close to those narrow rules of S. Paul, to abstain from jesting which is not seemly, to avoid all appearances of evil, to reprove the unfruitful works of darkness, to speak unto Edification that their words may minister grace unto the hearers, to rejoice always in the Lord, to give place unto wrath, to recompense evil with good, to be circumspect and exact in their walking before God, and all this merely out of suspicion of Some disrespect and disadvantages which may hereupon meet them in the world, of Some Remoras,
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and stoppage in the order of those projects which they have contrived for their private ends? Now if such purposes as these doe sta•tle men from a punctuall and rigorous profession of the Gospell of Christ and his most holy wayes (notwithstanding our vow in Baptisme doe as strictly binde us therunto,
and stoppage in the order of those projects which they have contrived for their private ends? Now if such Purposes as these do sta•tle men from a punctual and rigorous profession of the Gospel of christ and his most holy ways (notwithstanding our Voelli in Baptism do as strictly bind us thereunto,
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as unto the externall title of Christianity) suppose we that the same or greater disadvantages should now (as in the primitive times) attend at the naked and outward profession of Christ;
as unto the external title of Christianity) suppose we that the same or greater disadvantages should now (as in the primitive times) attend At the naked and outward profession of christ;
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would not such men as these fall into downright apostacy, and deny the Lord that bought them? certainly our Savior hath so resolv'd that case in the very best sort of unregenerate men, noted in the stony ground;
would not such men as these fallen into downright apostasy, and deny the Lord that bought them? Certainly our Saviour hath so resolved that case in the very best sort of unregenerate men, noted in the stony ground;
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when times of persecution happen, that they are brought to the triall who it was whom in their profession they loved, Christ or themselves, the excellencie of the knowledge of him,
when times of persecution happen, that they Are brought to the trial who it was whom in their profession they loved, christ or themselves, the excellency of the knowledge of him,
so profound and unsearchable is the deceitfull heart of man, that by that very reason for which men contend for the outward face and profession of Religion,
so profound and unsearchable is the deceitful heart of man, that by that very reason for which men contend for the outward face and profession of Religion,
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and universall obedience to the power thereof, because thereby likewise those pleasures and profits are kept within such rules of moderation as the nature of a boundlesse and unsatisfiable lust will not admit.
and universal Obedience to the power thereof, Because thereby likewise those pleasures and profits Are kept within such rules of moderation as the nature of a boundless and unsatisfiable lust will not admit.
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Therefore the Apostle saith, that the Love of Christ, namely that love of him which is by the Holy Ghost shed abroad in our hearts, constraineth us to live unto him,
Therefore the Apostle Says, that the Love of christ, namely that love of him which is by the Holy Ghost shed abroad in our hearts, constrains us to live unto him,
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It is the wing, and weight of the soule, which fixeth all the thoughts, and carrieth all the desires unto an intimate unitie with the thing it loves, stirreth up a zeale to remove all obstacles which stand betweene it, worketh a languor or failing of nature in the want of it, a liquefaction and softnesse of nature to receive the impressions of it,
It is the wing, and weight of the soul, which fixeth all the thoughts, and Carrieth all the Desires unto an intimate unity with the thing it loves, stirs up a zeal to remove all obstacles which stand between it, works a languor or failing of nature in the want of it, a liquefaction and softness of nature to receive the impressions of it,
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My soule thirsteth for God, yea for the living God, when shall I come and appeare before God? We that have the first fruit of the Spirit groane within our selves, waiting for the adoption,
My soul Thirsteth for God, yea for the living God, when shall I come and appear before God? We that have the First fruit of the Spirit groan within our selves, waiting for the adoption,
O that my wayes were directed that I might keepe thy commandements, with my whole heart have I sought thee, I have stuck unto thy testimonies, I will delight my selfe in thy commandements, thy statutes have been my songs ;
O that my ways were directed that I might keep thy Commandments, with my Whole heart have I sought thee, I have stuck unto thy testimonies, I will delight my self in thy Commandments, thy statutes have been my songs;
Fourthly, something like love there may be in naturall men unto Christ, grounded upon the historicall assurance and perswasion of his being now in glory, attended by mightie Angels, filled with all the treasures of wisdome, knowledge, grace, power,
Fourthly, something like love there may be in natural men unto christ, grounded upon the historical assurance and persuasion of his being now in glory, attended by mighty Angels, filled with all the treasures of Wisdom, knowledge, grace, power,
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so doubtlesse many men, to whom the bodily presence of Christ, and the mighty power and penetration of his heavenly preaching, whereby hee smote sinners unto the ground,
so doubtless many men, to whom the bodily presence of christ, and the mighty power and penetration of his heavenly preaching, whereby he smote Sinners unto the ground,
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and spake with such authoritie as never man spake, would have beene unsufferably irkesome, and full of terrour (as it was unto the Scribes and Pharisees ) can yet,
and spoke with such Authority as never man spoke, would have been unsufferably irksome, and full of terror (as it was unto the Scribes and Pharisees) can yet,
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now that he is out of their sight, and doth not in person, but onely by those who are his witnesses torment the inhabitants of the earth, pretend much admiration,
now that he is out of their sighed, and does not in person, but only by those who Are his Witnesses torment the inhabitants of the earth, pretend much admiration,
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for as particular dependencies and expectations may make a man flatter and adore the greatnesse of some living Potentate, whose very image notwithstanding the same man doth professedly abominate in other tyrants of the world who are dead,
for as particular dependencies and Expectations may make a man flatter and adore the greatness of Some living Potentate, whose very image notwithstanding the same man does professedly abominate in other Tyrants of the world who Are dead,
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what then was it which in the Prophet they did thus love? That presently followes, Thou art unto them as a very lovely song of one that hath a pleasant voice,
what then was it which in the Prophet they did thus love? That presently follows, Thou art unto them as a very lovely song of one that hath a pleasant voice,
or variety of learning, or sweetnesse of speech, and action, or whatsoever other perfection of nature or industry in the dispencers of that Word are most sutable to his naturall affections,
or variety of learning, or sweetness of speech, and actium, or whatsoever other perfection of nature or industry in the dispencers of that Word Are most suitable to his natural affections,
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as that he may from thence easily cheat his owne conscience, and ground a misperswasion of his love to Gods Word, which yet indeed admireth nothing but the perfections of a man.
as that he may from thence Easily cheat his own conscience, and ground a mispersuasion of his love to God's Word, which yet indeed admireth nothing but the perfections of a man.
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Nay suppose he meete not with such lenocinia to entice his affection, yet the very pacification of the conscience, which by a notorious neglect of Gods ordinances would haply be disquieted,
Nay suppose he meet not with such lenocinia to entice his affection, yet the very pacification of the conscience, which by a notorious neglect of God's ordinances would haply be disquieted,
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than the unbeleeving Iews, or Herod, or Ahab, or Simon Magus, or the foolish Virgins and apostates (all which have attained to some of these degrees) could have done.
than the unbelieving Iews, or Herod, or Ahab, or Simon Magus, or the foolish Virgins and apostates (all which have attained to Some of these Degrees) could have done.
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For the cleering then of this great case touching the evidence of a mans love to Christ, wee must first know that this is not a flower of our owne garden, for every man by nature is an enemie to Christ and his Kingdome, of the Iews minde, wee will not have this man to raigne over us ;
For the clearing then of this great case touching the evidence of a men love to christ, we must First know that this is not a flower of our own garden, for every man by nature is an enemy to christ and his Kingdom, of the Iews mind, we will not have this man to Reign over us;
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First, upon the Proportion which is in him unto all our desires or capacities, upon the evidence of that unsearchable and bottomlesse goodnesse which is in him, which makes him the fairest often thousand, even altogether lovely. For that heart which hath a spirituall view of Christ, will bee able by faith to observe more dimensions of love,
First, upon the Proportion which is in him unto all our Desires or capacities, upon the evidence of that unsearchable and bottomless Goodness which is in him, which makes him the Fairest often thousand, even altogether lovely. For that heart which hath a spiritual view of christ, will be able by faith to observe more dimensions of love,
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His fulnesse is the center and treasure of the soule of man, and therefore that love which is therupon grounded must needs be in the soule as an universall habit and principle, to facilitate every service whereby we move unto this center,
His fullness is the centre and treasure of the soul of man, and Therefore that love which is thereupon grounded must needs be in the soul as an universal habit and principle, to facilitate every service whereby we move unto this centre,
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and so makes it universall, uniforme, and constant in all its affections unto God (for unstedfastnesse of life proceeds from a divided or double heart, Iam. 1.8.) As in the motions of the heavens, there is one common circumvolution which ex aequo carrieth the whole frame daily unto one point from east to west though each severall spheare hath a severall crosse way of its owne, wherin some move with a swifter,
and so makes it universal, uniform, and constant in all its affections unto God (for unsteadfastness of life proceeds from a divided or double heart, Iam. 1.8.) As in the motions of the heavens, there is one Common circumvolution which ex Aequo Carrieth the Whole frame daily unto one point from east to west though each several sphere hath a several cross Way of its own, wherein Some move with a swifter,
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so bee the obstacles never so many, or the conditions never so various through which a man must passe, through evill report and good report, through terrors and temptations, through a sea and a wildernesse, through firy Serpents and sons of Anak, yet if the heart love Christ indeed,
so be the obstacles never so many, or the conditions never so various through which a man must pass, through evil report and good report, through terrors and temptations, through a sea and a Wilderness, through firy Serpents and Sons of Anak, yet if the heart love christ indeed,
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and conclude that heaven is its home, nothing shall bee able totally to discourage it from hastning thither, whither Christ the forerunner is gone before.
and conclude that heaven is its home, nothing shall be able totally to discourage it from hastening thither, whither christ the forerunner is gone before.
And therefore our Saviour, from the womans apprehension of Gods more abundant love in the remission of her many and great sinnes, concludeth the measure and proportion of her love to him.
And Therefore our Saviour, from the woman's apprehension of God's more abundant love in the remission of her many and great Sins, Concludeth the measure and proportion of her love to him.
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But saith he, To whom little is forgiven the same loveth little, Luke 7.47. Now True Love of Christ and his Kingdome thus grounded will undoubtedly manifest it selfe,
But Says he, To whom little is forgiven the same loves little, Lycia 7.47. Now True Love of christ and his Kingdom thus grounded will undoubtedly manifest it self,
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will bee carefull to heare his voice alwayes behinde him, prompting and directing him in the way he should walke, will endevour with all readinesse and pliablenesse of heart to receive the impression of his seale,
will be careful to hear his voice always behind him, prompting and directing him in the Way he should walk, will endeavour with all readiness and pliableness of heart to receive the impression of his seal,
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will feare and suspect nothing more than the frowardnesse of his owne nature, which daily endevoureth to quench, grieve, resist, rebel against this Holy Spirit,
will Fear and suspect nothing more than the frowardness of his own nature, which daily endeavoureth to quench, grieve, resist, rebel against this Holy Spirit,
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Secondly, the soule in this case will abundantly love the Ordinances of God (in which by his Spirit hee is still walking in the midst of the Churches) for the Law is written in it by the finger of God,
Secondly, the soul in this case will abundantly love the Ordinances of God (in which by his Spirit he is still walking in the midst of the Churches) for the Law is written in it by the finger of God,
He will receive the word in the puritie thereof, and not give way to those humane inventions which adulterate it, to that spirituall treason of wit and fancie,
He will receive the word in the purity thereof, and not give Way to those humane Inventions which adulterate it, to that spiritual treason of wit and fancy,
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Hee will take heed of hardning his heart that hee may not heare, of rejecting the counsell of God against himselfe, of thrusting away the word from him, of setting up a resolved will of his owne against the call of Christ,
He will take heed of hardening his heart that he may not hear, of rejecting the counsel of God against himself, of thrusting away the word from him, of setting up a resolved will of his own against the call of christ,
Lastly, he will receive the word in the spiritualnesse thereof, subscribing to the closest precepts of the Law, suffering it to clense his heart unto the bottome, hee will let the consideration of Gods command preponderate and over-rule all respects of feare, love, profit, pleasure, credit, compliancy,
Lastly, he will receive the word in the spiritualness thereof, subscribing to the closest Precepts of the Law, suffering it to cleanse his heart unto the bottom, he will let the consideration of God's command preponderate and overrule all respects of Fear, love, profit, pleasure, credit, compliancy,
hee will bee contented to bee led in the narrowest way, to have his secretest corruption reveal'd and remov'd, to expose his conscience with patience under the saving,
he will be contented to be led in the narrowest Way, to have his secretest corruption revealed and removed, to expose his conscience with patience under the Saving,
though it come naked, and without any dressings, or contributions of humane fancie, hee will distinguish betweene the author and the instrument, betweene the treasure and the vessell in which it comes,
though it come naked, and without any dressings, or contributions of humane fancy, he will distinguish between the author and the Instrument, between the treasure and the vessel in which it comes,
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He that loveth not his brother whom hee hath seen, how can he love God whom he hath not seene? (saith the Apostle) 1 Ioh. 4.20. hee that hath not love enough in him for a man like himselfe, how can hee love God whose goodnesse being above our knowledge requireth a transcendency in our love? This then is a sure rule;
He that loves not his brother whom he hath seen, how can he love God whom he hath not seen? (Says the Apostle) 1 John 4.20. he that hath not love enough in him for a man like himself, how can he love God whose Goodness being above our knowledge requires a transcendency in our love? This then is a sure Rule;
First, it must bee an incorrupt and sincere love. Grace bee upon all those that love the Lord Iesus NONLATINALPHABET, in incorruption or sincerity, saith the Apostle, Eph. 6.24.
First, it must be an incorrupt and sincere love. Grace be upon all those that love the Lord Iesus, in incorruption or sincerity, Says the Apostle, Ephesians 6.24.
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that is, on those who love not in word or outward profession and stipulation onely, but in deed and truth, or in the permanent constitution of the inner man;
that is, on those who love not in word or outward profession and stipulation only, but in deed and truth, or in the permanent constitution of the inner man;
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which moveth them to love him alwayes and in all things, to hate every false way, to set the whole heart, the studie, purpose, prayer and all the activity of our Spirits against every corruption in us which standeth at enmity with him and his Kingdome.
which moves them to love him always and in all things, to hate every false Way, to Set the Whole heart, the study, purpose, prayer and all the activity of our Spirits against every corruption in us which Stands At enmity with him and his Kingdom.
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Secondly, it must be a principall and superlative love, grounded upon the experience of the soule in it selfe, that there is ten thousand times more beautie and amiablenesse in him,
Secondly, it must be a principal and superlative love, grounded upon the experience of the soul in it self, that there is ten thousand times more beauty and amiableness in him,
that in comparison or competition with him, the dearest things of this world, the parents of our body, the children of our flesh, the wife of our bosome, the bloud in our veines, the heart in our brest, must not onely be laid downe and lost as sacrifices, but hated as snares when they draw us away from him.
that in comparison or competition with him, the dearest things of this world, the Parents of our body, the children of our Flesh, the wife of our bosom, the blood in our Veins, the heart in our breast, must not only be laid down and lost as Sacrifices, but hated as snares when they draw us away from him.
so must the beauty of this Sunne of righteousnesse blot out, or else gather together unto it selfe all those scattered affections of the soule, which were before cast away upon meaner objects.
so must the beauty of this Sun of righteousness blot out, or Else gather together unto it self all those scattered affections of the soul, which were before cast away upon meaner objects.
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and my Father will love him, and wee will come unto him, and make our abode with him, Iob. 14.24. There is a twofold love, a love which descends, and a love which ascends, a love of Bounty and beneficence, and a love of Dutie and service:
and my Father will love him, and we will come unto him, and make our Abided with him, Job 14.24. There is a twofold love, a love which descends, and a love which ascends, a love of Bounty and beneficence, and a love of Duty and service:
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And therefore since the soule of a Christian knowes that as God himselfe is good, and doth good, so his Law (which is nothing but a ray and glimpse of his owne holinesse) is likewise good in it selfe,
And Therefore since the soul of a Christian knows that as God himself is good, and does good, so his Law (which is nothing but a ray and glimpse of his own holiness) is likewise good in it self,
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and doth good unto those which walke uprightly, it is hereby enflamed to a more sweet and serious obedience thereunto, in the keeping whereof, there is for the present so much sweetnesse,
and does good unto those which walk uprightly, it is hereby inflamed to a more sweet and serious Obedience thereunto, in the keeping whereof, there is for the present so much sweetness,
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but also to suffer for his sake, Phil. 1.29. We see how far a humane love either of their countrey, or of vain-glory hath transported some heathen men to the devoting and casting away their owne lives:
but also to suffer for his sake, Philip 1.29. We see how Far a humane love either of their country, or of vainglory hath transported Some heathen men to the devoting and casting away their own lives:
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How much more should a spirituall love of Christ put courage into us to beare all things, and to endure all things (as the Apostle speakes, 1 Cor. 13.7.) for him, who bare our sinnes,
How much more should a spiritual love of christ put courage into us to bear all things, and to endure all things (as the Apostle speaks, 1 Cor. 13.7.) for him, who bore our Sins,
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and our stripes, and our burdens for us, which were heavier than all the world could lay on? And this was the inducement of that holy martyr Polycarp, to die for Christ, notwithstanding all the perswasions of the persecutors, who by his apostacie would faine have cast the more dishonour upon Christian Religion,
and our stripes, and our burdens for us, which were Heavier than all the world could lay on? And this was the inducement of that holy martyr Polycarp, to die for christ, notwithstanding all the persuasions of the persecutors, who by his apostasy would feign have cast the more dishonour upon Christian Religion,
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why should I be so ungratefull as not to trust him in death, who in so long a life hath never forsaken me? I am perswaded, saith the Apostle, that neither death, nor life,
why should I be so ungrateful as not to trust him in death, who in so long a life hath never forsaken me? I am persuaded, Says the Apostle, that neither death, nor life,
nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord, Rom. 8.38, 39. Nothing able to turne away his love from us,
nor any other creature shall be able to separate us from the love of God which is in christ Iesus our Lord, Rom. 8.38, 39. Nothing able to turn away his love from us,
Many waters, that is, by the usuall expression of the holy Scriptures, many afflictions, persecutions, temptations, cannot quench love, neither can the flouds drowne it, Cant. 8.7.
Many waters, that is, by the usual expression of the holy Scriptures, many afflictions, persecutions, temptations, cannot quench love, neither can the floods drown it, Cant 8.7.
Thirdly, A zeale and jealous contention for the glory, truth, worship and wayes of Christ: wicked men pretend much love to Christ, but they indeed serve onely their owne turnes;
Thirdly, A zeal and jealous contention for the glory, truth, worship and ways of christ: wicked men pretend much love to christ, but they indeed serve only their own turns;
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when Christ and his holy Gospell was any way either injured by false brethren, or kept out by the idolatry of the places to which they came, Act. 15.2. Act. 17.16. Act. 18.25. & 19.8.
when christ and his holy Gospel was any Way either injured by false brothers, or kept out by the idolatry of the places to which they Come, Act. 15.2. Act. 17.16. Act. 18.25. & 19.8.
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& 105.4. 2 Cor. 5.2. 2 Tim. 4.8. Phil. 1.23. Cant. 3.1, 2. Cant. 5. 6-8. Gen. 49.18. Psal. 119.131. Cant. 1.4. & 2.4. Cant. 7.5. Ion. 14. 21-23. Revel. 3.20. Having thus by occasion of the enemies of Christ, spoken something of the true and false Love which is in the world towards him:
& 105.4. 2 Cor. 5.2. 2 Tim. 4.8. Philip 1.23. Cant 3.1, 2. Cant 5. 6-8. Gen. 49.18. Psalm 119.131. Cant 1.4. & 2.4. Cant 7.5. Ion. 14. 21-23. Revel. 3.20. Having thus by occasion of the enemies of christ, spoken something of the true and false Love which is in the world towards him:
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unto Christs Kingdome, and unto his Enemies. As it looks to the kingdome of Christ, it denotes both the Continuance and the Limitation of his kingdome.
unto Christ Kingdom, and unto his Enemies. As it looks to the Kingdom of christ, it denotes both the Continuance and the Limitation of his Kingdom.
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and yet it shall never be destroyed, but stand for ever, Dan. 2.44. I have set my King upon my holy hill of Sion, that notes the unction and donation, Psalm. 2.6. and in mount Sion where God hath set him, hee shall reigne from henceforth even for ever, Mic. 4.7.
and yet it shall never be destroyed, but stand for ever, Dan. 2.44. I have Set my King upon my holy hill of Sion, that notes the unction and donation, Psalm. 2.6. and in mount Sion where God hath Set him, he shall Reign from henceforth even for ever, Mic. 4.7.
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upon the throne of David, and upon his Kingdome, to order it, and to establish it with judgement and justice, from henceforth for ever and ever, Esay 9.6, 7. unto the Sonne hee saith, Thy throne, O God, is for ever and ever, Heb. 1.8.
upon the throne of David, and upon his Kingdom, to order it, and to establish it with judgement and Justice, from henceforth for ever and ever, Isaiah 9.6, 7. unto the Son he Says, Thy throne, Oh God, is for ever and ever, Hebrew 1.8.
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as long as there is a Church of God upon the earth, there shall be no new way of spirituall and essentiall government prescribed unto it, no other Vicar, Successour, Monarch,
as long as there is a Church of God upon the earth, there shall be no new Way of spiritual and essential government prescribed unto it, no other Vicar, Successor, Monarch,
or Vsurper upon his office by God allowed, but he onely by his Spirit in the dispensation of his ordinances shall order and over-rule the consciences of his people, and subdue their enemies:
or Usurper upon his office by God allowed, but he only by his Spirit in the Dispensation of his ordinances shall order and overrule the Consciences of his people, and subdue their enemies:
when the end comes hee shall deliver up the kingdome to God the Father, and when all things shall be subdued unto him, he also himselfe shall be subject unto him that put all things under him, that God may be all in all, 1 Cor. 15. 24-28.
when the end comes he shall deliver up the Kingdom to God the Father, and when all things shall be subdued unto him, he also himself shall be Subject unto him that put all things under him, that God may be all in all, 1 Cor. 15. 24-28.
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namely, in regard of judiciary dispensation and execution, in which respect our Saviour saith, that as touching the present administration of the Church, The Father judgeth no man,
namely, in regard of judiciary Dispensation and execution, in which respect our Saviour Says, that as touching the present administration of the Church, The Father Judgeth no man,
but hath committed all judgement, and hath given authority to execute it unto his Sonne, Ioh. 4.22, 27. Now Christ governeth his Church by the ministery of his Word and Sacraments,
but hath committed all judgement, and hath given Authority to execute it unto his Son, John 4.22, 27. Now christ Governs his Church by the Ministry of his Word and Sacraments,
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Thus we see though Christs kingdome in regard of the manner of dispensation, and present execution thereof, it be limited by the consummation of all things;
Thus we see though Christ Kingdom in regard of the manner of Dispensation, and present execution thereof, it be limited by the consummation of all things;
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nor without the danger of a concussion, but in the substance is immortall, though in regard of the commission and power which Christ had as Mediator to administer it alone by himselfe,
nor without the danger of a concussion, but in the substance is immortal, though in regard of the commission and power which christ had as Mediator to administer it alone by himself,
Now the grounds of the Constancy of Christs government over his Church, and by consequence of the Church it selfe which is his kingdome, are amongst others these:
Now the grounds of the Constancy of Christ government over his Church, and by consequence of the Church it self which is his Kingdom, Are among Others these:
First, the Decree and promise of God sealed by an oath, which made it an adamantine and unbended purpose, which the Lord would never repent of nor reverse.
First, the decree and promise of God sealed by an oath, which made it an adamantine and unbended purpose, which the Lord would never Repent of nor reverse.
All Gods Counsels are immutable (though he may alter his workes, yet he doth never change his will,) but when he sealeth his Decree with an oath, that makes their immutability past question or suspition.
All God's Counsels Are immutable (though he may altar his works, yet he does never change his will,) but when he Sealeth his decree with an oath, that makes their immutability passed question or suspicion.
Once have I sworne by my Holinesse that I will not lye unto David, saith the Lord, Psal. 89.35. Once, that notes the constancie and fixednesse of Gods promise;
Once have I sworn by my Holiness that I will not lie unto David, Says the Lord, Psalm 89.35. Once, that notes the constancy and fixedness of God's promise;
or righteousnesse to prevent or purge out those vitious humours of emulation, sedition, luxury, injustice, violence and impietie, which like strong diseases in a body, are in states the preparations and seminaries of mortalitie, they have sunke under their owne weight,
or righteousness to prevent or purge out those vicious humours of emulation, sedition, luxury, injustice, violence and impiety, which like strong diseases in a body, Are in states the preparations and seminaries of mortality, they have sunk under their own weight,
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and therefore no wonder if from a fulnesse of power in him, and an emptinesse in his enemies, the argument of continuance in his kingdome doth infallibly follow;
and Therefore no wonder if from a fullness of power in him, and an emptiness in his enemies, the argument of Continuance in his Kingdom does infallibly follow;
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and both these are upheld by righteousnesse, which is indeed the very soule and sinewes of a kingdome, upon which the thrones of Princes are established,
and both these Are upheld by righteousness, which is indeed the very soul and sinews of a Kingdom, upon which the thrones of Princes Are established,
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and which the Apostle makes the ground of the perpetuitie of Christs kingdome, Thy throne, O God, is for ever and ever, a scepter of righteousnesse is the scepter of thy kingdome, Hebr. 1.8.
and which the Apostle makes the ground of the perpetuity of Christ Kingdom, Thy throne, Oh God, is for ever and ever, a sceptre of righteousness is the sceptre of thy Kingdom, Hebrew 1.8.
or like Eliahs cloud to a humane view despicable, and almost below the probabilities of subsistence, the object rather of derision than of terrour to the world;
or like Elijah's cloud to a humane view despicable, and almost below the probabilities of subsistence, the Object rather of derision than of terror to the world;
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And therefore that which the Prophet David speakes of the Sunne, the Apostle applies to the Gospell, Rom. 10.18. to note that the Circle of the Gospell is like that of the Sunne, universall to the whole world.
And Therefore that which the Prophet David speaks of the Sun, the Apostle Applies to the Gospel, Rom. 10.18. to note that the Circle of the Gospel is like that of the Sun, universal to the Whole world.
The little stone in Nebuchadnezzars vision (which was the Kingdome of Christ, for so Ierusalem is called a stone, Zech. 12.3.) brake in peeces the great Monarchies of the earth,
The little stone in Nebuchadnezar's vision (which was the Kingdom of christ, for so Ierusalem is called a stone, Zechariah 12.3.) brake in Pieces the great Monarchies of the earth,
Therefore the Prophets expresse Christ and his kingdome by the name of a Branch, which groweth up for a standard and ensigne of the people, Esay 11.1.10. Zech. 3.8. A branch which growes, but never withers.
Therefore the prophets express christ and his Kingdom by the name of a Branch, which grows up for a standard and ensign of the people, Isaiah 11.1.10. Zechariah 3.8. A branch which grows, but never withers.
he hath subdued iniquitie, hee hath turned persecutions into seminaries and resurrections of the Church; he hath turned afflictions into matters of glory and of rejoycing;
he hath subdued iniquity, he hath turned persecutions into seminaries and resurrections of the Church; he hath turned afflictions into matters of glory and of rejoicing;
And this shewes the sacrilege and sawcinesse of the Church of Rome, which in this point doth with a double impiety therefore pervert the Scriptures, that it may derogate from the honour of Christ and his kingdome:
And this shows the sacrilege and sauciness of the Church of Rome, which in this point does with a double impiety Therefore pervert the Scriptures, that it may derogate from the honour of christ and his Kingdom:
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As the Donatists in S. Augustines time from that place of the Spouse in the Canticles, Tell me, O thou whom my soule loveth, where thou feedest, where thou makest thy flocke to rest in Meridie, excluded all the world from being a Church, save onely a corner of Africa, which was at that time the nest of those hornets:
As the Donatists in S. Augustine's time from that place of the Spouse in the Canticles, Tell me, Oh thou whom my soul loves, where thou Feedest, where thou Makest thy flock to rest in Meridie, excluded all the world from being a Church, save only a corner of Africa, which was At that time the nest of those hornets:
therefore the Romanists from hence conclude all these priviledges to belong to them, and exclude all the famous Churches of the world besides from having any communion with Christ the Head. That scornefull expostulation which Harding makes with that renowned and incomparable Bishop (under whose hand hee was no more able to subsist,
Therefore the Romanists from hence conclude all these privileges to belong to them, and exclude all the famous Churches of the world beside from having any communion with christ the Head. That scornful expostulation which Harding makes with that renowned and incomparable Bishop (under whose hand he was no more able to subsist,
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and sing a new song, out of Wittenberg is come the Gospell, and the Word of the Lord from Zurich and Geneva? may most truely and pertinently be retorted upon himselfe and his faction, who boldly curse and exclude all those Christian Churches from the body of Christ,
and sing a new song, out of Wittenberg is come the Gospel, and the Word of the Lord from Zurich and Geneva? may most truly and pertinently be retorted upon himself and his faction, who boldly curse and exclude all those Christian Churches from the body of christ,
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and the hope of salvation, who will not receive lawes from Rome, nor esteeme the Cathedrall determinations of that Bishop (though haply in himselfe an impure, diabolicall and intolerable beast,
and the hope of salvation, who will not receive laws from Room, nor esteem the Cathedral determinations of that Bishop (though haply in himself an impure, diabolical and intolerable beast,
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but to binde this power of Christ to one man, and to one See, (as if like the Pope he were infallible only in S. Peters chaire) is the meere figment of pride and ambition without any ground at all, raised out of a heape and aggregation of monstrous presumptions of humane and some most disputable, others most false conceits, of which though there be not the least vestigia in sacred Scriptures,
but to bind this power of christ to one man, and to one See, (as if like the Pope he were infallible only in S. Peter's chair) is the mere figment of pride and ambition without any ground At all, raised out of a heap and aggregation of monstrous presumptions of humane and Some most disputable, Others most false conceits, of which though there be not the least vestigia in sacred Scriptures,
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yet must they be all first wrested in for indubitate principles, and laid for sure foundations before the first stone of Papall authoritie can bee raised.
yet must they be all First wrested in for indubitate principles, and laid for sure foundations before the First stone of Papal Authority can be raised.
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As first, that the externall and visible regiment of the whole Church is Monarchicall, and that there must be a predominant mistresse Church set over all the rest, to which in all points they must have recourse,
As First, that the external and visible regiment of the Whole Church is Monarchical, and that there must be a predominant mistress Church Set over all the rest, to which in all points they must have recourse,
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and to whose decisions they must conforme without any hesitancie, or suspition at all, whereas the Apostle tels us that the unity of the Church is gathered by many Pastors and Teachers, Eph. 4.11, 12, 13. for as if severall needles bee touched by so many severall Loadstones (all which have the selfe-same specificall vertue in them) they doe all as exactly bend to one and the same point of heaven,
and to whose decisions they must conform without any hesitancy, or suspicion At all, whereas the Apostle tells us that the unity of the Church is gathered by many Pastors and Teachers, Ephesians 4.11, 12, 13. for as if several needles be touched by so many several Loadstones (all which have the selfsame specifical virtue in them) they do all as exactly bend to one and the same point of heaven,
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so in as much as Apostles, Prophets, Evangelists, Pastors, Teachers, come all instructed with one and the same spirituall truth and power towards the Church,
so in as much as Apostles, prophets, Evangelists, Pastors, Teachers, come all instructed with one and the same spiritual truth and power towards the Church,
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therefore all the faithfull, who are any where by these multitudes of Preachers taught what the truth is in Iesus, doe all by the secret sway and conduct of the same Spirit of Grace (whose peculiar office it is to guide his Church in all necessary and saving truth) with an admirable consent of heart,
Therefore all the faithful, who Are any where by these Multitudes of Preachers taught what the truth is in Iesus, do all by the secret sway and conduct of the same Spirit of Grace (whose peculiar office it is to guide his Church in all necessary and Saving truth) with an admirable consent of heart,
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nor any other ministeriall application of his regall power in the Catholike Church, but onely by severall Bishops and Pastours, who in their severall particular compasses are endowed with as plenary and ample ministeriall power,
nor any other ministerial application of his regal power in the Catholic Church, but only by several Bishops and Pastors, who in their several particular compasses Are endowed with as plenary and ample ministerial power,
Secondly, that Peter was Prince and Monarch, Rocke and Head in this Vniversall Church, and that hee alone was custos clavium, and all this in the vertue of Christs promise and commission granted unto him.
Secondly, that Peter was Prince and Monarch, Rock and Head in this Universal Church, and that he alone was custos Clavium, and all this in the virtue of Christ promise and commission granted unto him.
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and therefore as no man can lay any other foundation than that which is layd, namely Christ, so no man can lay any other than that which Christ hath layd,
and Therefore as no man can lay any other Foundation than that which is laid, namely christ, so no man can lay any other than that which christ hath laid,
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And yet if that may bee drawen to any argument, it proves onely that hee was Lapis primus, the first in order and in forwardnesse to preach Christ (as it became him who had three times denied him) but not Lapis primarius, the chiefe in dignity,
And yet if that may be drawn to any argument, it Proves only that he was Lapis primus, the First in order and in forwardness to preach christ (as it became him who had three times denied him) but not Lapis Primarius, the chief in dignity,
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and jurisdiction over the rest• and why should it not bee as good an argument to say that Iames had the dignity of precedence before Peter, because Paul first names Iames, and then Cephas, and that in a place where hee particularly singles them out as pillars and principall men in the Church,
and jurisdiction over the rest• and why should it not be as good an argument to say that James had the dignity of precedence before Peter, Because Paul First names James, and then Cephas, and that in a place where he particularly singles them out as pillars and principal men in the Church,
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as to say that Peter hath jurisdiction over Iames and the rest, because in their Synods and assemblies hee was the chiefe speaker? Because Peter cured the lame man that sate at the gate of the Temple, therfore hee is universall monarch.
as to say that Peter hath jurisdiction over James and the rest, Because in their Synods and assemblies he was the chief speaker? Because Peter cured the lame man that sat At the gate of the Temple, Therefore he is universal monarch.
By which reason likewise Paul who in the selfe same manner cured a creeple at Lystra, should fall into competitiō with Peter for his share in the monarchie.
By which reason likewise Paul who in the self same manner cured a creeple At Lystra, should fallen into competition with Peter for his share in the monarchy.
because Peter pronounced sentence upon Ananias, therfore hee is monarch of the universall Church: and why Paul should not here likewise come in for his share, I know not,
Because Peter pronounced sentence upon Ananias, Therefore he is monarch of the universal Church: and why Paul should not Here likewise come in for his share, I know not,
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or had any commission from Peter to doe so.) And surely if by the same Apostolicall and infallible Spirit of Christ, (which they both immediatly received from Christ himselfe) S. Paul did adjudge Elimas to blindnesse, by the which S. Peter adjudged Ananias to death, I see not how any logick from a parity of actions can conclude a disparity of persons,
or had any commission from Peter to do so.) And surely if by the same Apostolical and infallible Spirit of christ, (which they both immediately received from christ himself) S. Paul did adjudge Elymas to blindness, by the which S. Peter adjudged Ananias to death, I see not how any logic from a parity of actions can conclude a disparity of Persons,
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and even in this point Paul likewise may hold on his competition, for why is not the argument as good that Paul is Monarch of the Church because the handkerchiefs and aprons which came from his body did cure diseases,
and even in this point Paul likewise may hold on his competition, for why is not the argument as good that Paul is Monarch of the Church Because the handkerchiefs and aprons which Come from his body did cure diseases,
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and cast out Divels, as that Peter is therefore monarch because by the overshaddowing of his body the sick were healed? But the truth is there is no more substance in this argument for Peters principality,
and cast out Devils, as that Peter is Therefore monarch Because by the overshaddowing of his body the sick were healed? But the truth is there is no more substance in this argument for Peter's principality,
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than there is for their supposed miraculous vertue of images and relicks of Saints, because the shaddow (which was the image of Peter ) did heale the sick,
than there is for their supposed miraculous virtue of Images and Relics of Saints, Because the shadow (which was the image of Peter) did heal the sick,
And yet the Pope is by this time something more monarchicall than Peter, for he would thinke skorne to bee sent as an Ambassador of the Churches from Rome to the Indians, amongst whom his Gospell hath been in these latter ages preached;
And yet the Pope is by this time something more monarchical than Peter, for he would think scorn to be sent as an Ambassador of the Churches from Room to the Indians, among whom his Gospel hath been in these latter ages preached;
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or cursing of Simon Magus were an argument of primacy, why should not S. Pauls cursing of Elimas, and Hymeneus, and Alexander, and S. Iohns of Cerinthus be arguments of their primacie likewise? Againe, because Paul went up to Ierusalem to see Peter, therefore Peter was monarch of the Catholick Church.
or cursing of Simon Magus were an argument of primacy, why should not S. Paul's cursing of Elymas, and Hymenaeus, and Alexander, and S. Iohns of Cerinthus be Arguments of their primacy likewise? Again, Because Paul went up to Ierusalem to see Peter, Therefore Peter was monarch of the Catholic Church.
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because the blessed Virgin went up into the hill countrie of Iudea, and entred into the house of Zacharias and saluted Elizabeth? but wee finde no argument but of equality in the Text,
Because the blessed Virgae went up into the hill country of Iudea, and entered into the house of Zacharias and saluted Elizabeth? but we find no argument but of equality in the Text,
or S. Peter to bee so much more humble than any of his pretended successors as the one to give with boldnesse, the other with silence and meeknesse to receive so sore a reproofe in the face of all the brethren as many yeares after that did passe betweene them.
or S. Peter to be so much more humble than any of his pretended Successors as the one to give with boldness, the other with silence and meekness to receive so soar a reproof in the face of all the brothers as many Years After that did pass between them.
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By these particulars wee see upon what sandy foundation this vast and formidable Babel of Papall usurpation and power over the Catholike Church is erected (which yet upon the matter is the sole principle of Romish religion, upon which all their faith, worship and obedience dependeth.) But wee say that as Peter was a foundation,
By these particulars we see upon what sandy Foundation this vast and formidable Babel of Papal usurpation and power over the Catholic Church is erected (which yet upon the matter is the sole principle of Romish Religion, upon which all their faith, worship and Obedience dependeth.) But we say that as Peter was a Foundation,
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as Christ the chiefe corner stone was, but by the vertue of their Apostolicall office, which was universall jurisdiction in governing the people of Christ, universall commission in instructing them,
as christ the chief corner stone was, but by the virtue of their Apostolical office, which was universal jurisdiction in governing the people of christ, universal commission in instructing them,
so likewise had the other Apostles, Ioh. 20.23. That Christs charge to Peter, feed my sheepe, feed my lambes, is no other in substance than his commission to them all, goe teach all nations baptizing them in the name of the Father, the Sonne and the Holy Ghost.
so likewise had the other Apostles, John 20.23. That Christ charge to Peter, feed my sheep, feed my Lambs, is no other in substance than his commission to them all, go teach all Nations baptizing them in the name of the Father, the Son and the Holy Ghost.
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And that the particular directing of it unto Peter, and praying for him, was with respect unto his particular onely by way of comfort and confirmation,
And that the particular directing of it unto Peter, and praying for him, was with respect unto his particular only by Way of Comfort and confirmation,
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For all the offices of Christ are intransient and uncommunicable to any other, in as much as that administration and execution of them dependeth upon the dignity of his person,
For all the Offices of christ Are intransient and uncommunicable to any other, in as much as that administration and execution of them dependeth upon the dignity of his person,
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So that in this which is one of the maine principles they build upon, their faith cannot bee resolved into the word of God, and therefore is no divine faith.
So that in this which is one of the main principles they built upon, their faith cannot be resolved into the word of God, and Therefore is no divine faith.
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By which assertion they may as well prove that they all (though some of them have been sorcerers, others murtherers, others blasphemous atheists) were inheriters of S. Peters love to Christ,
By which assertion they may as well prove that they all (though Some of them have been sorcerers, Others murderers, Others blasphemous atheists) were inheritors of S. Peter's love to christ,
but it was while it was yet pure, and while they could by reason of the little space of time betweene them and the Apostles, with evidence resolve their Doctrine through every medium into the preaching of the Apostles themselves.
but it was while it was yet pure, and while they could by reason of the little Molle of time between them and the Apostles, with evidence resolve their Doctrine through every medium into the preaching of the Apostles themselves.
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But even in their personall succession who knoweth not what Simonies and Sorceries have raised divers of them unto that degree? and who is able to resolve, that every Episcopall ordination of every Bishop there hath been valid,
But even in their personal succession who Knoweth not what Simony and Sorceries have raised diverse of them unto that degree? and who is able to resolve, that every Episcopal ordination of every Bishop there hath been valid,
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These and a world of the like uncertainties must the faith of these men depend upon, who dare arrogate to themselves the prerogatives of Christ, and of his Catholike Kingdome.
These and a world of the like uncertainties must the faith of these men depend upon, who Dare arrogate to themselves the prerogatives of christ, and of his Catholic Kingdom.
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Againe this point of the stabilitie of Christs Kingdome is a ground of strong confidence & comfort to the whole Church of Christ, against all the violence of any outward enemies wherwith sometimes they may seeme to bee swallowed upon.
Again this point of the stability of Christ Kingdom is a ground of strong confidence & Comfort to the Whole Church of christ, against all the violence of any outward enemies wherewith sometime they may seem to be swallowed upon.
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Though they associate themselves, and gird to the battle, though they take counsell, and make decrees against the Lords anointed and against his spouse,
Though they associate themselves, and gird to the battle, though they take counsel, and make decrees against the lords anointed and against his spouse,
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yet it shall all come to nought, and be broken in pieces, all the smoake of hell shall not bee able to extinguish, nor all the power of hell to overturne the Church of God,
yet it shall all come to nought, and be broken in Pieces, all the smoke of hell shall not be able to extinguish, nor all the power of hell to overturn the Church of God,
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and the reason is, Immanuel, God is with us, Esai. 8.9, 10. That anointing which the Church hath received shall deliver it at last from the yoke of the enemie, Esai. 10.27.
and the reason is, Immanuel, God is with us, Isaiah. 8.9, 10. That anointing which the Church hath received shall deliver it At last from the yoke of the enemy, Isaiah. 10.27.
And this is the assurance that the Church may have, that the Lord can save and deliver a second time, Esai. 11.11. that hee is the same God yesterday, and to day, and for ever ;
And this is the assurance that the Church may have, that the Lord can save and deliver a second time, Isaiah. 11.11. that he is the same God yesterday, and to day, and for ever;
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but they bring forth nothing but vanity, Iob 15.35. They conceive chaffe, and bring forth stubble, Esai. 33.11. They imagine nothing but a vaine thing, their malice is but like the fighting of briars and thornes with the fire, Esai. 27.4. Nahum 1.10. like the dashing of waves against a rock, like a mad mans shooting arrowes against the Sunne, which at last returne upon his owne head;
but they bring forth nothing but vanity, Job 15.35. They conceive chaff, and bring forth stubble, Isaiah. 33.11. They imagine nothing but a vain thing, their malice is but like the fighting of briers and thorns with the fire, Isaiah. 27.4. Nahum 1.10. like the dashing of waves against a rock, like a mad men shooting arrows against the Sun, which At last return upon his own head;
like the beating of the winde against the saile, or the foming and raging of the water against a mill, which by the wisedome of the artificers are all ordered unto usefull and excellent ends.
like the beating of the wind against the sail, or the foaming and raging of the water against a mill, which by the Wisdom of the artificers Are all ordered unto useful and excellent ends.
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such is the proceeding of the Lord in the afflictions and vastations of his Church, though the enemie intend to ruine it, yet God intends onely to repaire it.
such is the proceeding of the Lord in the afflictions and vastations of his Church, though the enemy intend to ruin it, yet God intends only to repair it.
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Now as it respecteth the enemies of Christ, it notes, First, The present inconsummatenesse of the victories, and by consequence the intranquillity of Christs Kingdome here upon the earth.
Now as it respecteth the enemies of christ, it notes, First, The present inconsummatenesse of the victories, and by consequence the intranquillity of Christ Kingdom Here upon the earth.
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the rage of hell, the persecutions and policies of wicked men, the present immunity of desperate sinners, are evidences that Christ hath yet much worke to doe in his Church.
the rage of hell, the persecutions and policies of wicked men, the present immunity of desperate Sinners, Are evidences that christ hath yet much work to do in his Church.
But doth not the Apostle say, that all things are put under his feete? Eph. 1.22. It is true quoad judiciariam potestatem, but not quoad exercitium potestatis. Hee shall not receive any new power to subdue his enemies, which hee hath not already;
But does not the Apostle say, that all things Are put under his feet? Ephesians 1.22. It is true quoad judiciariam potestatem, but not quoad Exercise potestatis. He shall not receive any new power to subdue his enemies, which he hath not already;
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Every wicked man is condemned already, and hath the wrath of God abiding upon him, Iob. 3.18.36. Onely Christ doth suspend the execution of them for many weighty reasons.
Every wicked man is condemned already, and hath the wrath of God abiding upon him, Job 3.18.36. Only christ does suspend the execution of them for many weighty Reasons.
if hee did not rebuke the proud waves, and set them their bounds how farre they should goe, there could bee no more power in the Church to withstand them,
if he did not rebuke the proud waves, and Set them their bounds how Far they should go, there could be no more power in the Church to withstand them,
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Thirdly, to reserve wicked men unto the great day of his appearing, and of the declaration of his power and righteousnesse, wherin all the world shall bee the spectators and witnesses of his just and victorious proceedings against them, Act. 17.31.
Thirdly, to reserve wicked men unto the great day of his appearing, and of the declaration of his power and righteousness, wherein all the world shall be the spectators and Witnesses of his just and victorious proceedings against them, Act. 17.31.
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They who here carried themselves with that insolence as if every particular man meant to have plucked Christ out of his throne, shall there all together bee brought forth before him.
They who Here carried themselves with that insolence as if every particular man meant to have plucked christ out of his throne, shall there all together be brought forth before him.
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That as the righteous are reserved to have their full salvation together, 1 Thess. 4.17. so the wicked may bee bound up in bundles, and destroied together, Psal. 37.38. Esai. 1.28.
That as the righteous Are reserved to have their full salvation together, 1 Thess 4.17. so the wicked may be bound up in bundles, and destroyed together, Psalm 37.38. Isaiah. 1.28.
for the Lord puts the wickednesse of men into an Epha, and when they have filled up their measure, he then sealeth them up unto the execution of his righteous judgements.
for the Lord puts the wickedness of men into an Epha, and when they have filled up their measure, he then Sealeth them up unto the execution of his righteous Judgments.
and they many of them the posterity of wicked men, Ioh. 10.16. Seventhly, to fill up the measure of his owne sufferings in his members, that they may follow him unto his kingdome through the same way of afflictions as he went before them, Col. 1.24. Revel. 6.11.
and they many of them the posterity of wicked men, John 10.16. Seventhly, to fill up the measure of his own sufferings in his members, that they may follow him unto his Kingdom through the same Way of afflictions as he went before them, Col. 1.24. Revel. 6.11.
and with David into the Sanctuary of the Lord, thereto waite upon him in the way of his judgements, to consider that the end of the righteous man is peace,
and with David into the Sanctuary of the Lord, thereto wait upon him in the Way of his Judgments, to Consider that the end of the righteous man is peace,
that God hath set them in slippery places, and will cast them downe at the last, Hab. 2.1, 3. Psal. 37.2.10.20. Psal. 73.18. Lastly, to weane the faithfull from earthly affections, and to kindle in them the desires of the Saints under the altar, How long, O Lord, holy and true, dost thou not judge and avenge our bloud on them that dwell on the earth? Revel. 6.10.
that God hath Set them in slippery places, and will cast them down At the last, Hab. 2.1, 3. Psalm 37.2.10.20. Psalm 73.18. Lastly, to wean the faithful from earthly affections, and to kindle in them the Desires of the Saints under the altar, How long, Oh Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Revel. 6.10.
Secondly, as donec notes the Patience of Christ towards his enemies, so it notes likewise that there are fixed bounds and limits unto that patience, beyond which he will no longer forbeare them.
Secondly, as donec notes the Patience of christ towards his enemies, so it notes likewise that there Are fixed bounds and Limits unto that patience, beyond which he will no longer forbear them.
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There is an appointed day, wherein hee will judge the world with righteousnesse, Act. 17.31. There is a yeere of vengeance, and of recompences for the controversies of Sion, Esai. 34.8. The wilde asse that sucketh up the winde at her pleasure may be found in her moneth, Ier. 2.24. The Lord seeth that the day of the wicked is comming.
There is an appointed day, wherein he will judge the world with righteousness, Act. 17.31. There is a year of vengeance, and of recompenses for the controversies of Sion, Isaiah. 34.8. The wild Ass that sucketh up the wind At her pleasure may be found in her Monn, Jeremiah 2.24. The Lord sees that the day of the wicked is coming.
A wicked mans sinnes will not follow him to hell to please him, but onely the memory of them to bee an everlasting scourge, and flame upon his conscience.
A wicked men Sins will not follow him to hell to please him, but only the memory of them to be an everlasting scourge, and flame upon his conscience.
O then take heed of ripening sinne, by custome, by security, by insensibility, by impudence and stoutnesse of heart, by making it a mocke, a matter of glory and of boasting, by stopping the eare against the voice of the Charmer,
O then take heed of ripening sin, by custom, by security, by insensibility, by impudence and stoutness of heart, by making it a mock, a matter of glory and of boasting, by stopping the ear against the voice of the Charmer,
but when they hardened themselves against the Word, and would not take notice of the day of their peace? Alas, what haste doe men make to promote their owne damnation,
but when they hardened themselves against the Word, and would not take notice of the day of their peace? Alas, what haste do men make to promote their own damnation,
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when the day is come wherein he will bee patient towards them no longer. The Prophet giveth three excellent reasons hereof in one verse, Esai. 33.22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, hee will save us.
when the day is come wherein he will be patient towards them no longer. The Prophet gives three excellent Reasons hereof in one verse, Isaiah. 33.22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us.
The second thing formerly proposed in this latter part of the verse was, The Author of subduing Christs enemies under his feet [ I the Lord. ] Wicked men will never submit themselves to Christs Kingdome,
The second thing formerly proposed in this latter part of the verse was, The Author of subduing Christ enemies under his feet [ I the Lord. ] Wicked men will never submit themselves to Christ Kingdom,
yet they after their hardnesse and impenitent heart do hereby treasure up against themselves the more wrath, and because judgement is not speedily executed, their heart is wholly set in them to doe mischiefe.
yet they After their hardness and impenitent heart do hereby treasure up against themselves the more wrath, and Because judgement is not speedily executed, their heart is wholly Set in them to do mischief.
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When Pharaoh saw that the raine, and the haile, and the thunders were ceased, (though in the time of them he was like melted metall, and did acknowledge the righteousnesse of God and his owne sinne,
When Pharaoh saw that the rain, and the hail, and the Thunders were ceased, (though in the time of them he was like melted metal, and did acknowledge the righteousness of God and his own sin,
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and have recover'd a little strength to provoke the Lord againe, when they should now set themselves to make good those hypocriticall resolutions of amendement of life, wherewith in their extremity they flattered God,
and have recovered a little strength to provoke the Lord again, when they should now Set themselves to make good those hypocritical resolutions of amendment of life, wherewith in their extremity they flattered God,
as if they had made a Covenant with hell to doe it more service, if they might then be spared? All the favours and methods which God useth are not enough to bring wicked men home unto him of their owne wils.
as if they had made a Covenant with hell to do it more service, if they might then be spared? All the favours and methods which God uses Are not enough to bring wicked men home unto him of their own wills.
and the Lord in the Ministery of the Word gives us our option, I have set before you this day life and death, blessing and cursing, and hee that beleeveth shall be saved, hee that beleeveth not shall be damned.
and the Lord in the Ministry of the Word gives us our option, I have Set before you this day life and death, blessing and cursing, and he that Believeth shall be saved, he that Believeth not shall be damned.
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To the former he invites, beseecheth, enticeth us with promises, with oathes, with engagements, with prevention of any just objection which might be made;
To the former he invites, Beseecheth, entices us with promises, with Oaths, with engagements, with prevention of any just objection which might be made;
O blessed men whom the Lord himselfe is pleased to sollicite and entice unto happinesse, but, O miserable men they who will not beleeve nor accept of Gods owne entreaties:
O blessed men whom the Lord himself is pleased to solicit and entice unto happiness, but, Oh miserable men they who will not believe nor accept of God's own entreaties:
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There is in men so much atheisme, infidelity and distrust of Gods Word, so close an adherencie of lust unto the soule, that it rather chooseth to runne the hazzard,
There is in men so much atheism, infidelity and distrust of God's Word, so close an adherency of lust unto the soul, that it rather chooses to run the hazard,
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Wee see then that men will never submit themselves unto the Scepter of Christ, nor prevent the wrath to come by a voluntary subjection. It remaines therefore that God take the worke into his owne hands,
we see then that men will never submit themselves unto the Sceptre of christ, nor prevent the wrath to come by a voluntary subjection. It remains Therefore that God take the work into his own hands,
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So the Apostle saith, that The Lord will shew his wrath, and make his power knowne in the vessels fitted for destruction, Rom. 9.22. Two meanes the Apostle sheweth shall be used in the destruction of the wicked, to effect it.
So the Apostle Says, that The Lord will show his wrath, and make his power known in the vessels fitted for destruction, Rom. 9.22. Two means the Apostle shows shall be used in the destruction of the wicked, to Effect it.
The presence or countenance, and the glorious power of the Lord, 2 Thes. 1.9. The very terrour of his face, and the dreadfull Majesty of his presence shall slay the wicked.
The presence or countenance, and the glorious power of the Lord, 2 Thebes 1.9. The very terror of his face, and the dreadful Majesty of his presence shall slay the wicked.
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and the mighty men, those who all their life time were themselves terrible, and had beene acquainted with terrours, shall then begge of the mountaines and rockes to fall upon them and to hide them from the Face of him that sitteth upon the throne,
and the mighty men, those who all their life time were themselves terrible, and had been acquainted with terrors, shall then beg of the Mountains and Rocks to fallen upon them and to hide them from the Face of him that Sitteth upon the throne,
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and from the wrath of the Lambe, Revel. 6.15, 16. Esai. 2.10. whence that usuall expression of Gods resolution to destroy a people, I will set my face against them.
and from the wrath of the Lamb, Revel. 6.15, 16. Isaiah. 2.10. whence that usual expression of God's resolution to destroy a people, I will Set my face against them.
O then how sore shall the condemnation of wicked men bee, when therein the Lord purposeth to declare NONLATINALPHABET, the glorious strength of his owne almighty arme.
Oh then how soar shall the condemnation of wicked men be, when therein the Lord Purposes to declare, the glorious strength of his own almighty arm.
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But the extreme terrour of the last day shall be this, that men shall fall immediatly into the hands of God himselfe, who hath said, Vengeance belongeth unto me, and ▪ I will recompence, Heb. 10.30, 31. And therefore the Apostle useth this expostulation against Idolaters, Doe we provoke the Lord to jelousie? Are we stronger than he? 1 Cor. 10.22. Dare we meete the Lord in his fury, doe we provoke him to powre out All his wrath? Psal. 78.38. He will at last stir up all his wrath against the vessels that are fitted for it.
But the extreme terror of the last day shall be this, that men shall fallen immediately into the hands of God himself, who hath said, Vengeance belongeth unto me, and ▪ I will recompense, Hebrew 10.30, 31. And Therefore the Apostle uses this expostulation against Idolaters, Do we provoke the Lord to jealousy? are we Stronger than he? 1 Cor. 10.22. Dare we meet the Lord in his fury, do we provoke him to pour out All his wrath? Psalm 78.38. He will At last stir up all his wrath against the vessels that Are fitted for it.
When thy hand is lifted up, namely in the threatnings and predictions of wrath out of the word, they will not see: for it is a worke of faith to receive the word as Gods word,
When thy hand is lifted up, namely in the threatenings and predictions of wrath out of the word, they will not see: for it is a work of faith to receive the word as God's word,
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Can thine heart endure or thine hands bee strong in the dayes that I shall deale with thee? The Prophet Esay resolves that question, The sinners in Sion are affraid, fearefulnesse hath surprised the hypocrites, (namely a fearefull looking for of judgement ▪ and fiery indignation,
Can thine heart endure or thine hands be strong in the days that I shall deal with thee? The Prophet Isaiah resolves that question, The Sinners in Sion Are afraid, fearfulness hath surprised the Hypocrites, (namely a fearful looking for of judgement ▪ and fiery Indignation,
as the Apostle speakes, Heb. 10.27.) Who amongst us shall dwell with the devouring fire, who amongst us shall dwell with everlasting burnings? Esai. 33.14. that is, in the words of another Prophet, Who can stand before his indignation? and who can abide in the fiercenesse of his anger.
as the Apostle speaks, Hebrew 10.27.) Who among us shall dwell with the devouring fire, who among us shall dwell with everlasting burnings? Isaiah. 33.14. that is, in the words of Another Prophet, Who can stand before his Indignation? and who can abide in the fierceness of his anger.
His fury is powred out like fire, and the rockes are throwne downe by him, Nahum 1.6. Confirmations of this point we may take from these considerations:
His fury is poured out like fire, and the Rocks Are thrown down by him, Nahum 1.6. Confirmations of this point we may take from these considerations:
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First, the quarrell with sinners is Gods owne, the controversie his owne, the injuries and indignities have beene done to himselfe and his owne sonne, the challenges have beene sent unto himselfe and his owne Spirit:
First, the quarrel with Sinners is God's own, the controversy his own, the injuries and indignities have been done to himself and his own son, the challenges have been sent unto himself and his own Spirit:
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if he be provoked to revenge it by his owne immediate power. Secondly, revenge is his royalty and peculiar prerogative, Deut. 32.35.41. from whence the Apostle inferres, That it is a fearefull thing to fall into the hands of the living God, Heb. 10.30, 31. And there are these arguments of fearefulnesse in it;
if he be provoked to revenge it by his own immediate power. Secondly, revenge is his royalty and peculiar prerogative, Deuteronomy 32.35.41. from whence the Apostle infers, That it is a fearful thing to fallen into the hands of the living God, Hebrew 10.30, 31. And there Are these Arguments of fearfulness in it;
First, it shall be in Iudgement without mercy, Iam. 2.13. there shall be no mixture of any sweetnesse in the cup of Gods displeasure, but all poison and bitternesse;
First, it shall be in Judgement without mercy, Iam. 2.13. there shall be no mixture of any sweetness in the cup of God's displeasure, but all poison and bitterness;
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Thirdly, it shall bee in revenge and recompence, in reward and proportion, that is, in a full and everlasting detestation of wicked men, the weight whereof shall peradventure lye heavier upon them,
Thirdly, it shall be in revenge and recompense, in reward and proportion, that is, in a full and everlasting detestation of wicked men, the weight whereof shall Peradventure lie Heavier upon them,
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than all the other torments which they are to suffer, when they shall looke on themselves as scorned and abhorred exiles from the favour and presence of him that made them.
than all the other torments which they Are to suffer, when they shall look on themselves as scorned and abhorred exiles from the favour and presence of him that made them.
For as the wicked did here hate God, and set their hearts and their courses against him in suo aeterno in all that time which God permitted them to sinne in:
For as the wicked did Here hate God, and Set their hearts and their courses against him in Sue aeterno in all that time which God permitted them to sin in:
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and grindeth them unto powder, what is all this but the secret touch of Gods owne finger upon the conscience? For there is no creature in the world whose ministerie the heart doth discerne, in the estuations and invisible workings of a guilty and unquiet spirit.
and grindeth them unto powder, what is all this but the secret touch of God's own finger upon the conscience? For there is no creature in the world whose Ministry the heart does discern, in the estuations and invisible workings of a guilty and unquiet Spirit.
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Fourthly, the torments of wicked angels whence can they come? there is no Creature strong enough to lay upon them a sufficient recompence of paine for their sinne against the Majestie of God.
Fourthly, the torments of wicked Angels whence can they come? there is no Creature strong enough to lay upon them a sufficient recompense of pain for their sin against the Majesty of God.
And for the disputes of Schoole-men touching corporall fire in hell, and the manner of elevating and applying corporall agents to worke upon spirituall substances, they are but the intemperate nicities of men ignorant of the Scriptures,
And for the disputes of Schoolmen touching corporal fire in hell, and the manner of elevating and applying corporal agents to work upon spiritual substances, they Are but the intemperate niceties of men ignorant of the Scriptures,
and of the terrour of the Lord, who is himselfe a consuming fire. The divels acknowledge Christ their Tormentor, and that when hee did nothing but rebuke them:
and of the terror of the Lord, who is himself a consuming fire. The Devils acknowledge christ their Tormentor, and that when he did nothing but rebuke them:
Lastly, consider the heavinesse of Christs owne soule, his agonie and sense of the curse due unto our sinne when he was in the garden, the trouble, astonishment,
Lastly, Consider the heaviness of Christ own soul, his agony and sense of the curse due unto our sin when he was in the garden, the trouble, astonishment,
There is no reason to thinke that the feare of a bodily death, which was the onely thing that men could inflict upon him, was that which squeezed out those drops of bloud,
There is no reason to think that the Fear of a bodily death, which was the only thing that men could inflict upon him, was that which squeezed out those drops of blood,
What then could it else be, but the weight of his Fathers justice, the conflict with his Fathers wrath against the sinnes of men, which wrought such extremity of heavinesse in his soule? And hee was our suretie, he stood in our stead, that which was done to the greene tree, should much more have beene done to the dry;
What then could it Else be, but the weight of his Father's Justice, the conflict with his Father's wrath against the Sins of men, which wrought such extremity of heaviness in his soul? And he was our surety, he stood in our stead, that which was done to the green tree, should much more have been done to the dry;
But shall not the Angels then be executioners of the sentence of Gods wrath upon wicked men? I answere, The Angels shal have their service in the comming of the Lord.
But shall not the Angels then be executioners of the sentence of God's wrath upon wicked men? I answer, The Angels shall have their service in the coming of the Lord.
Secondly, as executioners of his will, which is to gather together the Elect and the reprobate, to binde up the wicked as sheaves or faggots for the fire. Matth. 13.30.24.31.
Secondly, as executioners of his will, which is to gather together the Elect and the Reprobate, to bind up the wicked as sheaves or faggots for the fire. Matthew 13.30.24.31.
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God hath given the Sonne authority to execute Iudgement also, and put into his hands a rod of iron, to dash his enemies to peeces like a potters vessell;
God hath given the Son Authority to execute Judgement also, and put into his hands a rod of iron, to dash his enemies to Pieces like a potters vessel;
So God is said to have set forth his Sonne as a propitiation, Rom. 3.25. and yet the Sonne came downe and manifested himselfe, Phil. 2.7, 8. Heb. 9.26. The Father is said to have raised him from the dead, Act. 2.32 Rom. 6.4. and yet the Sonne raised himselfe by his owne power, Iohn 10.18. the Father is said to have set Christ at his owne right hand in heavenly places, Ephes. 1.20. and Christ is said to have sate downe himselfe on the right hand of the Majestie on high, Heb. 1.3.10.12. The Father is said to give the holy Ghost, Ioh. 14.16. and yet the Sonne promiseth to send him himselfe, Ioh. 16.7.
So God is said to have Set forth his Son as a propitiation, Rom. 3.25. and yet the Son Come down and manifested himself, Philip 2.7, 8. Hebrew 9.26. The Father is said to have raised him from the dead, Act. 2.32 Rom. 6.4. and yet the Son raised himself by his own power, John 10.18. the Father is said to have Set christ At his own right hand in heavenly places, Ephesians 1.20. and christ is said to have sat down himself on the right hand of the Majesty on high, Hebrew 1.3.10.12. The Father is said to give the holy Ghost, John 14.16. and yet the Son promises to send him himself, John 16.7.
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so here, though the Sonne have received power sufficient to subdue all his enemies under his feete (for he is able to subdue all things unto himselfe, Phil. 3.21.) yet the Father to shew his hatred against the enemies of Christ,
so Here, though the Son have received power sufficient to subdue all his enemies under his feet (for he is able to subdue all things unto himself, Philip 3.21.) yet the Father to show his hatred against the enemies of christ,
And therefore as the Lord hath seconded his Word of Promise with an oath, that they might have strong consolation who flye for refuge to lay hold on the hope which is set before them, Heb. 6.17, 18. So hath hee confirmed the Word of his threatnings with an oath too.
And Therefore as the Lord hath seconded his Word of Promise with an oath, that they might have strong consolation who fly for refuge to lay hold on the hope which is Set before them, Hebrew 6.17, 18. So hath he confirmed the Word of his threatenings with an oath too.
If I lift up my hand to heaven and say, I live for ever — I will render vengeance to mine enemies, I will reward them that hate me, Deut. 32.40 41. and againe, The Lord hath sworne by the excellency of Iacob,
If I lift up my hand to heaven and say, I live for ever — I will render vengeance to mine enemies, I will reward them that hate me, Deuteronomy 32.40 41. and again, The Lord hath sworn by the excellency of Iacob,
surely I will never forget any of their workes, Amos 8.7. and againe, I have sworne by my selfe, that unto me every knee shall bow ▪ Esai. 45.23. and this he doth that secure and obdurate sinners might have the stronger reasons to flye from the wrath which is set before them.
surely I will never forget any of their works, Amos 8.7. and again, I have sworn by my self, that unto me every knee shall bow ▪ Isaiah. 45.23. and this he does that secure and obdurate Sinners might have the Stronger Reasons to fly from the wrath which is Set before them.
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How wonderfull is the stupidity of men, that will neither beleeve the words, nor tremble at the oath of God? Hee warneth us to fly from the wrath to come,
How wonderful is the stupidity of men, that will neither believe the words, nor tremble At the oath of God? He warneth us to fly from the wrath to come,
wee fill up our measure, and commit sinne with both hands greedily, with uncleane and intemperate courses, we bring immature deaths upon our selves, that so we may hasten to hell the sooner,
we fill up our measure, and commit sin with both hands greedily, with unclean and intemperate courses, we bring immature death's upon our selves, that so we may hasten to hell the sooner,
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O what a perversenesse is this for the wickednesse of man to perturbe the Order of God? His Rule is, that we should argue from a holy conversation to our Election,
O what a perverseness is this for the wickedness of man to perturb the Order of God? His Rule is, that we should argue from a holy Conversation to our Election,
It is true, the mercy of Christ is infinitely wider than the very rebellions of men, and it may be hee will snatch such a wicked disputer as this like a brand out of the fire.
It is true, the mercy of christ is infinitely wider than the very rebellions of men, and it may be he will snatch such a wicked disputer as this like a brand out of the fire.
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Who knoweth if he will returne and repent, and leave a blessing behinde him, &c. and againe, Seeke ye the Lord all ye meeke of the earth, seeke righteousnesse, seeke meeknesse, it may be ye shall be hid in the day of the Lords anger.
Who Knoweth if he will return and Repent, and leave a blessing behind him, etc. and again, Seek you the Lord all you meek of the earth, seek righteousness, seek meekness, it may be you shall be hid in the day of the lords anger.
and goe about to repeale his will, and not rather, since I shall have no heaven hereafter, take the fill of mine owne wayes and lusts here? Thus we finde the wicked Epicures conclude, Wee shall dye tomorrow, and therefore let us eate and drinke to day.
and go about to repeal his will, and not rather, since I shall have no heaven hereafter, take the fill of mine own ways and Lustiest Here? Thus we find the wicked Epicureans conclude, we shall die tomorrow, and Therefore let us eat and drink to day.
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than to bee ruled by his revealed will, that thou maist obey him? Let the potsheards strive with the potsheards of the earth, but let not the Clay dash it selfe against him that made it.
than to be ruled by his revealed will, that thou Mayest obey him? Let the potsherds strive with the potsherds of the earth, but let not the Clay dash it self against him that made it.
Wicked men are treasuring up of wrath, and hoording up of destruction against their owne soules, every new oath or blasphemie heapes a new mountaine upon their conscience;
Wicked men Are treasuring up of wrath, and hoarding up of destruction against their own Souls, every new oath or blasphemy heaps a new mountain upon their conscience;
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every renewed act of any uncleannesse plungeth a man deeper into hell, giveth the divell more hold fast of him, adds more fuell unto his Tophet, squeezeth in more dregges and woefull ingredients into the cup of astonishment which he must swallow.
every renewed act of any uncleanness plungeth a man Deeper into hell, gives the Devil more hold fast of him, adds more fuel unto his Tophet, squeezeth in more dregs and woeful ingredients into the cup of astonishment which he must swallow.
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Doubtlesse a sinner in hell would account himselfe a blessed creature if hee did not feele there the weight and worme of such and such particular sinnes, which with much easinesse he might have forborne,
Doubtless a sinner in hell would account himself a blessed creature if he did not feel there the weight and worm of such and such particular Sins, which with much easiness he might have forborn,
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what great comfort could he receive from but a drop of water against a fornace of fire? Certainely the abatement of so much paine as the abiding of one drop would remove, could in no proportion amount to the taking away the punishment of the smallest sin, of the least idle word, or unprofitable thought;
what great Comfort could he receive from but a drop of water against a furnace of fire? Certainly the abatement of so much pain as the abiding of one drop would remove, could in no proportion amount to the taking away the punishment of the Smallest since, of the least idle word, or unprofitable Thought;
For certainely no sooner doth the heart of a Sinner yeeld to God, but hee meeteth him in his returne and preventeth him with goodnesse, his heart likewise is turned within him,
For Certainly no sooner does the heart of a Sinner yield to God, but he meeteth him in his return and preventeth him with Goodness, his heart likewise is turned within him,
The last thing observed was the Manner of this victory, expressed in those words, Ponam, and ponam scabellum. To put, and to put as a stoole under Christs feet.
The last thing observed was the Manner of this victory, expressed in those words, Ponam, and Ponam scabellum. To put, and to put as a stool under Christ feet.
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If a man had a deadly pestilence and of infallible infection, how easily might that man be avenged on his enemy with but breathing in his face? Now the breath of the Lord is like a streame of brimstone to devoure the wicked.
If a man had a deadly pestilence and of infallible infection, how Easily might that man be avenged on his enemy with but breathing in his face? Now the breath of the Lord is like a stream of brimstone to devour the wicked.
Farre easier wee know it is to destroy than to build up, there is no such art required in demolishing, as there is in erecting of an edifice, those things which are long and difficultly growing up, are suddenly extinguished.
far Easier we know it is to destroy than to built up, there is no such art required in demolishing, as there is in erecting of an edifice, those things which Are long and difficultly growing up, Are suddenly extinguished.
They are vessels, and God is never without treasures of wrath, so that the confusion of a wicked man is but like the drawing of water out of a fountaine,
They Are vessels, and God is never without treasures of wrath, so that the confusion of a wicked man is but like the drawing of water out of a fountain,
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This ever hath been the language of secure and wicked men, No evill shall come upon us, I shall have peace though I walke in the imagination of mine heart.
This ever hath been the language of secure and wicked men, No evil shall come upon us, I shall have peace though I walk in the imagination of mine heart.
how easily hee can spoile them of all the provisions of their lusts, and leave them like a lambe in a large place, they would bee more fearfull of him ▪ and lesse dote upon things which will not profit, they would take heed how they abuse their youth, strength, time, abilities,
how Easily he can spoil them of all the provisions of their Lustiest, and leave them like a lamb in a large place, they would be more fearful of him ▪ and less dote upon things which will not profit, they would take heed how they abuse their youth, strength, time, abilities,
as if they had a spring of them all within themselves, and consider that their good is not in their owne hand, that the seithe can get as well through the greene grasse as the dry stubble, that consuming fire can as well melt the hardest metall as the softest wax.
as if they had a spring of them all within themselves, and Consider that their good is not in their own hand, that the seithe can get as well through the green grass as the dry stubble, that consuming fire can as well melt the Hardest metal as the Softest wax.
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and so still continue in the same good resolutions, namely that Gods hand was neere unto them? But what, is not God a God afarre off as well as neere at hand? doth not hee say of wicked men, that in the fulnesse of their sufficiency they shall bee in straites? cannot hee blast the corne in the blade, in the harvest, in the barne, in the very mouth of the wicked? Did hee not cut off Belshazzar in his cups,
and so still continue in the same good resolutions, namely that God's hand was near unto them? But what, is not God a God afar off as well as near At hand? does not he say of wicked men, that in the fullness of their sufficiency they shall be in straits? cannot he blast the corn in the blade, in the harvest, in the bairn, in the very Mouth of the wicked? Did he not Cut off Belshazzar in his cups,
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for hee hath said that the damnation of wicked men is swift, and that they are neere unto cursing. His judgments are like lightning, and have wings suddenly to overtake a sinner.
for he hath said that the damnation of wicked men is swift, and that they Are near unto cursing. His Judgments Are like lightning, and have wings suddenly to overtake a sinner.
Though a sinner doe evill an hundred times, and his dayes bee prolonged, namely by the patience and permission of God, in whose hands his dayes are, yet it shall goe well at last onely with those that feare God ;
Though a sinner doe evil an hundred times, and his days be prolonged, namely by the patience and permission of God, in whose hands his days Are, yet it shall go well At last only with those that Fear God;
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and when we cannot answere difficulties, nor extricate our selves out of our owne doubts or fears, to conclude that his thoughts are above our thoughts,
and when we cannot answer difficulties, nor extricate our selves out of our own doubts or fears, to conclude that his thoughts Are above our thoughts,
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and forgettest the Lord thy maker, and hast feared every day because of the fury of the oppressor? And where is the fury of the oppressor? If it bee marvailous in the eyes of the remnant of this people, should it bee marvailous in mine eyes, saith the Lord of hosts? Behold, I am the Lord, the God of all flesh, is there any thing too hard for mee? Blessed is the man that trusteth in the Lord,
and forgettest the Lord thy maker, and hast feared every day Because of the fury of the oppressor? And where is the fury of the oppressor? If it be marvelous in the eyes of the remnant of this people, should it be marvelous in mine eyes, Says the Lord of hosts? Behold, I am the Lord, the God of all Flesh, is there any thing too hard for me? Blessed is the man that Trusteth in the Lord,
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When the poore and needy seeke water and there is none, and their tongue faileth for thirst, I the Lord will heare them, I the God of Israel will not forsake them.
When the poor and needy seek water and there is none, and their tongue Faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.
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God would never so frequently carry men to the dependance upon his power, if they were not apt in extremities to judge of God by themselves, and to suspect his power.
God would never so frequently carry men to the dependence upon his power, if they were not apt in extremities to judge of God by themselves, and to suspect his power.
Secondly, as this Putting of Christs enemies like a stoole under his feete noteth Easinesse, so also it noteth Order or Beauty too. When Christs enemies shall bee under his foote,
Secondly, as this Putting of Christ enemies like a stool under his feet notes Easiness, so also it notes Order or Beauty too. When Christ enemies shall be under his foot,
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then there shall bee a right Order in things, then it shall indeed appeare that God is a God of Order, and therefore the day wherin that shall bee done, is called the Time of the Restitution of all things, Act. 3.21.
then there shall be a right Order in things, then it shall indeed appear that God is a God of Order, and Therefore the day wherein that shall be done, is called the Time of the Restitution of all things, Act. 3.21.
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The putting of Christs enemies under his feete is an Act of Iustice, and of all other, Iustice is the most orderly vertue, that which keepeth beauty upon the face of a people,
The putting of Christ enemies under his feet is an Act of justice, and of all other, justice is the most orderly virtue, that which Keepeth beauty upon the face of a people,
as if there were no profit for those who walke mournfully, but the proud, and wicked workers were set up? This is to revile the workman while hee is yet in the fitting of his worke.
as if there were no profit for those who walk mournfully, but the proud, and wicked workers were Set up? This is to revile the workman while he is yet in the fitting of his work.
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The pieces are not yet put together in their proper joints, and therefore no marvell if the evennesse and beauty of Gods workes bee not so plainly discovered.
The Pieces Are not yet put together in their proper Joints, and Therefore no marvel if the evenness and beauty of God's works be not so plainly discovered.
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Lawes wee know are the ligaments and sinewes of a state, the strings as it were which being touched and animated by skilfull governors doe yield that excellent harmonie which is to bee seen in well constituted common wealths;
Laws we know Are the ligaments and sinews of a state, the strings as it were which being touched and animated by skilful Governors do yield that excellent harmony which is to be seen in well constituted Common wealths;
Even so where the Scepter of Christ, the Law of the minde, the roiall Law of Liberty and grace doe more prevaile over the lusts of the heart, by so much the more excellent is the harmonie and complexion of such a soule.
Even so where the Sceptre of christ, the Law of the mind, the royal Law of Liberty and grace do more prevail over the Lustiest of the heart, by so much the more excellent is the harmony and complexion of such a soul.
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All the multiplied multitudes of the wicked in the world shall bee but as so many Clusters of ripe grapes to bee cast into the great winepresse of the wrath of God,
All the multiplied Multitudes of the wicked in the world shall be but as so many Clusters of ripe grapes to be cast into the great winepress of the wrath of God,
and to bee troden by him who went forth on a white horse conquering and to conquer, till the bloud come out of the winepresse even unto the horse bridles.
and to be trodden by him who went forth on a white horse conquering and to conquer, till the blood come out of the winepress even unto the horse bridles.
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And this is an usuall expression of a totall victory in holy Scripture, the laying of an adversary even with the ground, that hee may bee crushed and trampled upon.
And this is an usual expression of a total victory in holy Scripture, the laying of an adversary even with the ground, that he may be crushed and trampled upon.
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This was the curse of the Serpent that hee should crawle with his belly upon the dust of the earth, and that the seed of the woman should bruize his head.
This was the curse of the Serpent that he should crawl with his belly upon the dust of the earth, and that the seed of the woman should bruise his head.
And it is the curse of Gods enemies, that they should lick the dust, and that the feete of the Church and the tongue of her dogs should bee dipped in the bloud of her enemies.
And it is the curse of God's enemies, that they should lick the dust, and that the feet of the Church and the tongue of her Dogs should be dipped in the blood of her enemies.
And therefore the Church chooseth that phrase to expresse the greatnesse of her calamity by. The Lord hath trodden under foote all my mighty men in the midst of mee;
And Therefore the Church chooses that phrase to express the greatness of her calamity by. The Lord hath trodden under foot all my mighty men in the midst of me;
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Till Christs enemies then be all under his feet, he is not fully in his Rest. It is true, in his owne person he is in Rest, he hath finished the worke which was given him to doe,
Till Christ enemies then be all under his feet, he is not Fully in his Rest. It is true, in his own person he is in Rest, he hath finished the work which was given him to do,
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And therefore he is said to be afflicted in all the afflictions of his people; and the Apostle tels us that the afflictions of the Saints fill up the remainders,
And Therefore he is said to be afflicted in all the afflictions of his people; and the Apostle tells us that the afflictions of the Saints fill up the remainders,
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or any value of merit in ours, or any ecclesiasticall treasure, or redundancie out of a mixture of both, very profitable they are for the edification of the Church,
or any valve of merit in ours, or any ecclesiastical treasure, or redundancy out of a mixture of both, very profitable they Are for the edification of the Church,
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This must teach wicked men to take heed of persecuting the members of Christ, for they therein are professed enemies to him whom yet they would seeme to worship.
This must teach wicked men to take heed of persecuting the members of christ, for they therein Are professed enemies to him whom yet they would seem to worship.
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This is certaine, that all the counsels and resolutions which are made against the subjects or lawes of Christs kingdome, are but vaine imaginations which shall never be executed;
This is certain, that all the Counsels and resolutions which Are made against the subject's or laws of Christ Kingdom, Are but vain Imaginations which shall never be executed;
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He will at last avenge the quarrell of his people, and in spight of all the power or malice of hell, make them to sit actually in heavenly places with him, whom he hath virtually and representatively carried thither alreadie.
He will At last avenge the quarrel of his people, and in spite of all the power or malice of hell, make them to fit actually in heavenly places with him, whom he hath virtually and representatively carried thither already.
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And inasmuch, saith Saint Peter, as you are partakers of Christs sufferings, when his glory shall be revealed, ye shall be glad also with exceeding joy:
And inasmuch, Says Saint Peter, as you Are partakers of Christ sufferings, when his glory shall be revealed, you shall be glad also with exceeding joy:
And there are two words which have an allusion unto the formes of triumph, Expoliation and Publication, or representation of the pompe unto the world of the faithfull.
And there Are two words which have an allusion unto the forms of triumph, Expoliation and Publication, or representation of the pomp unto the world of the faithful.
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the treasures thereof baser than the very reproches of Christ, and the afflictions thereof not worthy to bee compared with the glory which shall bee revealed in us, as being in their measure but light,
the treasures thereof baser than the very Reproaches of christ, and the afflictions thereof not worthy to be compared with the glory which shall be revealed in us, as being in their measure but Light,
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and the power of God, and that through death hee chose to destroy him who had the power of death, 1 Cor. 1.24. Heb. 2.14. Againe, he made a shew, or publike representation of this his victory, and of these his spoiles openly unto the world.
and the power of God, and that through death he chosen to destroy him who had the power of death, 1 Cor. 1.24. Hebrew 2.14. Again, he made a show, or public representation of this his victory, and of these his spoils openly unto the world.
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yet to those that are called, there is an eye of faith given to see in the Crosse of Christ Hell disappointed, Satan confounded, his kingdome demolished, the earthly members of the old man crucified, affections and lusts abated, and captivity alreadie led captive.
yet to those that Are called, there is an eye of faith given to see in the Cross of christ Hell disappointed, Satan confounded, his Kingdom demolished, the earthly members of the old man Crucified, affections and Lustiest abated, and captivity already led captive.
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And indeed what triumph of any the most glorious Conquerour was ever honoured with the opening of graves, the resurrection of the dead, the conversion of enemies, the acclamation of mute and inanimate creatures, the darknesse of the Sunne, the trembling of the earth, the compassion of the rockes, the amazement of the world, the admiration of the Angels of heaven,
And indeed what triumph of any the most glorious Conqueror was ever honoured with the opening of graves, the resurrection of the dead, the conversion of enemies, the acclamation of mute and inanimate creatures, the darkness of the Sun, the trembling of the earth, the compassion of the Rocks, the amazement of the world, the admiration of the Angels of heaven,
because hee will therein consummate his triumph over all his enemies, when hee shall come with the attendance of Angels, in a chariot of fire, with all the unbeleevers of the world bound before his Throne,
Because he will therein consummate his triumph over all his enemies, when he shall come with the attendance of Angels, in a chariot of fire, with all the unbelievers of the world bound before his Throne,
or corruptions, they fight under his protection, and with his Spirit who hath himselfe already triumphed, who accounteth our temptations his, and his victories ours;
or corruptions, they fight under his protection, and with his Spirit who hath himself already triumphed, who accounteth our temptations his, and his victories ours;
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Our enemies come against us in armies, with infinite methods and stratagems to circumvent us, this onely is our comfort, that we have unum magnum, one refuge which is above all the wisdome of the enemie, to climbe up unto the Crosse of Christ,
Our enemies come against us in armies, with infinite methods and stratagems to circumvent us, this only is our Comfort, that we have Unum magnum, one refuge which is above all the Wisdom of the enemy, to climb up unto the Cross of christ,
we are beset with enemies, yea, we are enemies unto our selves, the burden of the flesh, the assaults of the world, the firy darts of Satan, treason within,
we Are beset with enemies, yea, we Are enemies unto our selves, the burden of the Flesh, the assaults of the world, the firy darts of Satan, treason within,
and warres without, swarmes of Midianites, troopes of Amalekites, the Sea before us, the Aegyptian behinde us, sinne before, Satan and the world behinde, either I must runne on and bee drowned in sinne,
and wars without, swarms of midianites, troops of Amalekites, the Sea before us, the Egyptian behind us, sin before, Satan and the world behind, either I must run on and be drowned in sin,
It is yet but a little while, he will come and will not tarry, he is within the view of our faith, hee is within the crie of our prayers, hee sitteth at the right hand of power, nay, hee there standeth, and is risen up already in the quarrell of his Saints, Act. 7.56. The nearer the Aegyptian is to Israel, the nearer he is to ruine, and the nearer Israel is to deliverance.
It is yet but a little while, he will come and will not tarry, he is within the view of our faith, he is within the cry of our Prayers, he Sitteth At the right hand of power, nay, he there Stands, and is risen up already in the quarrel of his Saints, Act. 7.56. The nearer the Egyptian is to Israel, the nearer he is to ruin, and the nearer Israel is to deliverance.
and as for those remainders thereof, which are yet behinde, and rebell against his grace, hee will cast all of them into the depths of the Sea, that is, hee will remove them utterly away from us, he will drowne them in everlasting forgetfulnesse, he will not only blot them out that they may not be,
and as for those remainders thereof, which Are yet behind, and rebel against his grace, he will cast all of them into the depths of the Sea, that is, he will remove them utterly away from us, he will drown them in everlasting forgetfulness, he will not only blot them out that they may not be,
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First, The extreme shame and confusion which they shall everlastingly suffer, the utter abasing and bringing downe of all that exalteth it selfe against Christ.
First, The extreme shame and confusion which they shall everlastingly suffer, the utter abasing and bringing down of all that Exalteth it self against christ.
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In victories amongst men, the part conquered goes many times off upon some honourable termes; at the very worst when they are led captives, yet they goe like men still;
In victories among men, the part conquered Goes many times off upon Some honourable terms; At the very worst when they Are led captives, yet they go like men still;
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and the secrets of uncleannesse reveal'd on the house-top, and the mouthes of the wicked, who here for a little while dispute against the waies of Christ,
and the secrets of uncleanness revealed on the housetop, and the mouths of the wicked, who Here for a little while dispute against the ways of christ,
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and cavill at his commands, shall be everlastingly stopped, when men shall be like a deprehended theefe (as the Prophet speakes) then shall their faces be as a flame, full of trembling, confusion and astonishment.
and cavil At his commands, shall be everlastingly stopped, when men shall be like a deprehended thief (as the Prophet speaks) then shall their faces be as a flame, full of trembling, confusion and astonishment.
That vessell or peece of timber, which when it is on the water, may be easily drawne with the hand of man, on the land cannot be stirred with much greater strength:
That vessel or piece of timber, which when it is on the water, may be Easily drawn with the hand of man, on the land cannot be stirred with much greater strength:
and so fully finished, that it is now ready to bring forth death unto the soule, they shall then finde that it is but like the roll which the Prophet swallowed, sweet to the palat,
and so Fully finished, that it is now ready to bring forth death unto the soul, they shall then find that it is but like the roll which the Prophet swallowed, sweet to the palate,
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That must needs bee a heavie burden which men would most joyfully exchange for the weight of rockes and mountaines to lye everlastingly upon their backes:
That must needs be a heavy burden which men would most joyfully exchange for the weight of Rocks and Mountains to lie everlastingly upon their backs:
And yet the wicked at that great day shall all in vaine begge of the mountaines and rockes to fall upon them, and to hide them from the wrath of the Lambe, shall rather choose to live eternally under the weight of the heaviest creature in the world,
And yet the wicked At that great day shall all in vain beg of the Mountains and Rocks to fallen upon them, and to hide them from the wrath of the Lamb, shall rather choose to live eternally under the weight of the Heaviest creature in the world,
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That Apostate in S. Cyprian, who opened his mouth against Christ in blasphemie, was immediatly smitten with dumbnesse that he could not open it unto Christ for mercy.
That Apostate in S. Cyprian, who opened his Mouth against christ in blasphemy, was immediately smitten with dumbness that he could not open it unto christ for mercy.
and there their owne measure shall bee returned into their owne bosome, they shall bee constrained to confesse as Adonibezek, as I have done, so God hath requited mee.
and there their own measure shall be returned into their own bosom, they shall be constrained to confess as Adonibezek, as I have done, so God hath requited me.
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shall themselves bee gathered as sheaves into the floore, and the Daughter of Sion shall arise and thresh them with hornes of iron, and with hooves of brasse.
shall themselves be gathered as sheaves into the floor, and the Daughter of Sion shall arise and thresh them with horns of iron, and with hooves of brass.
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Then (saith the Church) shee that is mine enemies shall see it, & shame shall cover her which said unto mee, Where is the Lord thy God? Mine eyes shall behold her;
Then (Says the Church) she that is mine enemies shall see it, & shame shall cover her which said unto me, Where is the Lord thy God? Mine eyes shall behold her;
yet they shall bee usefull unto him, and, against their owne wills, serviceable to those glorious ends, in the accomplishing wherof hee shall bee admired by all those that beleeve.
yet they shall be useful unto him, and, against their own wills, serviceable to those glorious ends, in the accomplishing whereof he shall be admired by all those that believe.
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So the Lord by his wisedome doth make use of wicked mens persons and purposes to his owne most righteous and wonderfull ends, secretly and mightily directing their wicked designes, to the magnifying of his owne power and providence,
So the Lord by his Wisdom does make use of wicked men's Persons and Purposes to his own most righteous and wonderful ends, secretly and mightily directing their wicked designs, to the magnifying of his own power and providence,
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The other in the third verse, Thy people shall bee willing, &c. and the way of compassing and effecting in the former words of this verse, The Lord shall send forth the Rod of thy strength out of Sion.
The other in the third verse, Thy people shall be willing, etc. and the Way of compassing and effecting in the former words of this verse, The Lord shall send forth the Rod of thy strength out of Sion.
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Every King hath his jura Regalia, certaine roiall prerogatives and peculiar honors proper to his owne person, which no man can use but with subordination unto him.
Every King hath his jura Regalia, certain royal prerogatives and peculiar honours proper to his own person, which no man can use but with subordination unto him.
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So that Law of faith and obedience under which wee are to walke, which S. Paul calleth the Law of Christ, is by S. Iames called Lex Regia, a roiall Law,
So that Law of faith and Obedience under which we Are to walk, which S. Paul calls the Law of christ, is by S. James called Lex Regia, a royal Law,
Againe, Bona adespota seu incerti Domini, Lands that are concealed and under the evident claime of no other person or Lord, doe belong unto the Prince,
Again, Bona adespota seu Incerti Domini, Lands that Are concealed and under the evident claim of no other person or Lord, do belong unto the Prince,
And this is most certainly true of Christ in his Kingdome, if any man can once truly say, Lord, I am not the servant of any other Master, no other King hath the rightfull dominion,
And this is most Certainly true of christ in his Kingdom, if any man can once truly say, Lord, I am not the servant of any other Master, no other King hath the rightful dominion,
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Againe, Vectigaliae, and Census, Tributes, and Customes, and Testifications of homage and fidelity are personall prerogatives belonging unto Princes, and as the Apostle saith, Due unto them, for that Ministerie and Office which under God they attend upon.
Again, Vectigaliae, and Census, Tributes, and Customs, and Testifications of homage and Fidis Are personal prerogatives belonging unto Princes, and as the Apostle Says, Due unto them, for that Ministry and Office which under God they attend upon.
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So in Christs Kingdome there is a worship which the Psalmist saith is Due unto his name. They which came unto the Temple, which was a type of Christ, were not to come empty handed,
So in Christ Kingdom there is a worship which the Psalmist Says is Due unto his name. They which Come unto the Temple, which was a type of christ, were not to come empty handed,
but to bring Testimonies of their reverence, and willing subjection unto that worship. When Abraham met Melchisedek, a figure of Christ, as from him hee received a blessing,
but to bring Testimonies of their Reverence, and willing subjection unto that worship. When Abraham met Melchisedek, a figure of christ, as from him he received a blessing,
When the people of Israel entred into the land of Canaan (which was a type of Christs Church which he should conquer unto himselfe) if any people accepted of the peace which they were first to proclaime, they were to become tributaries and servants unto Israel.
When the people of Israel entered into the land of Canaan (which was a type of Christ Church which he should conquer unto himself) if any people accepted of the peace which they were First to proclaim, they were to become tributaries and Servants unto Israel.
So it is said of Salomon (whose peaceable kingdome was a type of Christs after his many victories) that he levied a tribute of bond - service upon all the nations about Israel;
So it is said of Solomon (whose peaceable Kingdom was a type of Christ After his many victories) that he levied a tribute of bound - service upon all the Nations about Israel;
So when the wise men, (the first fruits of the Gentiles, after Christ exhibited) came to submit unto his kingdome, they opened their treasure and presented him with gifts, gold, frankincense and myrrh.
So when the wise men, (the First fruits of the Gentiles, After christ exhibited) Come to submit unto his Kingdom, they opened their treasure and presented him with Gifts, gold, frankincense and myrrh.
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Againe, Monetarum leges & valores, the authorizing and valuations of publike coines belong unto the prince onely, it is his image and inscription alone which maketh them currant.
Again, Monetarum leges & valores, the authorizing and valuations of public coins belong unto the Prince only, it is his image and inscription alone which makes them currant.
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Againe, Iudicium or potestas judiciaria, a power of judging the persons and causes of men is a peculiar royalty, the administration whereof is from the prince as the fountaine of all humane equitie (under God) deposited in the hands of inferiour officers, who are as it were the mouth of the prince to publish the lawes,
Again, Iudicium or potestas judiciaria, a power of judging the Persons and Causes of men is a peculiar royalty, the administration whereof is from the Prince as the fountain of all humane equity (under God) deposited in the hands of inferior Officers, who Are as it were the Mouth of the Prince to publish the laws,
Againe, Ius vitae & necis. A power to pardon condemned persons, and deliver them from the terrour of the Lawes sentence, is a transcendent mercie, a gemme which can shine only from the diadems of Princes.
Again, Just vitae & necis. A power to pardon condemned Persons, and deliver them from the terror of the Laws sentence, is a transcendent mercy, a gem which can shine only from the diadems of Princes.
Now unto Christ likewise belongeth in his Church a power to forgive sinnes, it is the most sacred roialty of this prince of peace, not onely to suspend,
Now unto christ likewise belongeth in his Church a power to forgive Sins, it is the most sacred royalty of this Prince of peace, not only to suspend,
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as testimonies and confirmations of their dignity, scipionem eburneum, togam pictam, sellam curulem, an ivorie scepter, a roiall robe, and a chaire of state.
as testimonies and confirmations of their dignity, scipionem eburneum, togam pictam, sellam curulem, an ivory sceptre, a royal robe, and a chair of state.
And the like honours wee finde in the Scriptures belonging unto Christ, that hee was crowned with glory and honour, and that hee had a Throne and righteous scepter belonging to his kingdome.
And the like honours we find in the Scriptures belonging unto christ, that he was crowned with glory and honour, and that he had a Throne and righteous sceptre belonging to his Kingdom.
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That of the body, and of the crosse of Christ, except by them wee understand the vertue of Christ crucified, I conceive to be not so pertinent to the purpose of the Prophet. The rest agree in one.
That of the body, and of the cross of christ, except by them we understand the virtue of christ Crucified, I conceive to be not so pertinent to the purpose of the Prophet. The rest agree in one.
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But for the more distinct understanding of the words wee may consider out of the holy Scriptures what things were sent out of Sion. And we finde there two things: First, the word of the Lord, or his holy Gospell.
But for the more distinct understanding of the words we may Consider out of the holy Scriptures what things were sent out of Sion. And we find there two things: First, the word of the Lord, or his holy Gospel.
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Secondly, the spirit of the Lord, which was first sent unto Sion: for at Hierusalem the Apostles were to wait for the promise of the Father, Act. 1.4. and from thence was shed abroad into the world upon al flesh, Act. 2.17. and both these are the power or strength of Christ.
Secondly, the Spirit of the Lord, which was First sent unto Sion: for At Jerusalem the Apostles were to wait for the promise of the Father, Act. 1.4. and from thence was shed abroad into the world upon all Flesh, Act. 2.17. and both these Are the power or strength of christ.
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His word, a Gospell of power unto salvation, Rom. 1.16. 2 Cor. 4.7.10.4. and his spirit a spirit of power, 1 Cor. 2.4. 2 Tim. 1.7. which is therefore called the finger and the arme of the Lord, Luk. 11.20. Matt. 12.28. Esai. 53.1. so by the Rod is meant the Gospell and the Spirit of Christ.
His word, a Gospel of power unto salvation, Rom. 1.16. 2 Cor. 4.7.10.4. and his Spirit a Spirit of power, 1 Cor. 2.4. 2 Tim. 1.7. which is Therefore called the finger and the arm of the Lord, Luk. 11.20. Matt. 12.28. Isaiah. 53.1. so by the Rod is meant the Gospel and the Spirit of christ.
Thirdly, what is meant by sending it out of Sion? It is put in Opposition to mount Sina, from whence the Law was sometimes sent with thunders and fire,
Thirdly, what is meant by sending it out of Sion? It is put in Opposition to mount Sina, from whence the Law was sometime sent with Thunders and fire,
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and the Apostle elsewhere sheweth us the meaning of this Allegoricall opposition betweene Sina and Sion, betweene Sarah and Hagar, namely the two covenants of the Law and of Grace,
and the Apostle elsewhere shows us the meaning of this Allegorical opposition between Sina and Sion, between Sarah and Hagar, namely the two Covenants of the Law and of Grace,
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or of bondage and liberty, Gal. 4.24, 25. Sion was the place whither the tribes resorted to worship the Lord, the place towards which that people praied, the place of Gods mercifull residence amongst them, the beauty of holines, the place upon which first the gift of the holy Ghost was powred forth,
or of bondage and liberty, Gal. 4.24, 25. Sion was the place whither the tribes resorted to worship the Lord, the place towards which that people prayed, the place of God's merciful residence among them, the beauty of holiness, the place upon which First the gift of the holy Ghost was poured forth,
We may take it by a Synechdoche for the whole Church of the Jewes, unto whom the Lord first revealed his Covenant of Grace in Christ, Act. 3.26. Act. 13.46. Rom. 2.10. Rule Thou ] that is, Thou shalt rule, which is a usuall forme to put the Imperative for the future Indicative.
We may take it by a Synecdoche for the Whole Church of the Jews, unto whom the Lord First revealed his Covenant of Grace in christ, Act. 3.26. Act. 13.46. Rom. 2.10. Rule Thou ] that is, Thou shalt Rule, which is a usual Form to put the Imperative for the future Indicative.
Other understand the wonderfull effect of the power of Christs kingdome, that he can by his Word and Spirit hold up his Church in despight of all the enemies thereof round about.
Other understand the wonderful Effect of the power of Christ Kingdom, that he can by his Word and Spirit hold up his Church in despite of all the enemies thereof round about.
Dominium plenum, and dominium securum, A perfect and full governement, without mutilation, without impediment, the Church being amongst the wicked as a rocke in the midst of the sea,
Dominium plenum, and dominium Secure, A perfect and full government, without mutilation, without impediment, the Church being among the wicked as a rock in the midst of the sea,
A secure and confident governement, so in the Scripture phrase, In the midst notes confidence and security. When the Prophet asked the Shunamite, would'st thou be spoken for to the king,
A secure and confident government, so in the Scripture phrase, In the midst notes confidence and security. When the Prophet asked the Shunamite, Wouldst thou be spoken for to the King,
When they of the Synagogue would have cast Christ downe head-long from the brow of a hill, it is said, that he passed through the midst of them and went his way, that is, with much confidence, safety,
When they of the Synagogue would have cast christ down headlong from the brow of a hill, it is said, that he passed through the midst of them and went his Way, that is, with much confidence, safety,
and assurance he withdrew himselfe, Luk. 4.29, 30. As the Prophet was full of security and quietnesse in the midst of the Syrian siege, 2 King. 6. 14-16.
and assurance he withdrew himself, Luk. 4.29, 30. As the Prophet was full of security and quietness in the midst of the Syrian siege, 2 King. 6. 14-16.
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The words being thus unfolded, wee may observe in them Three of Christs principall Regalities, Sceptrum, Solium, and Imperium. The Scepter, the Throne,
The words being thus unfolded, we may observe in them Three of Christ principal Regalities, Scepter, Solium, and Imperium. The Sceptre, the Throne,
His Throne, from whence this his Scepter is extended, Sion, the Church of the Jewes; His victorious, plenarie, and secure governement, Rule thou in the midst of thine enemies.
His Throne, from whence this his Sceptre is extended, Sion, the Church of the Jews; His victorious, plenary, and secure government, Rule thou in the midst of thine enemies.
First, the Scepter here is the Gospell and the Spirit of Christ. Christ is a Shepheard towards his Flocke the Church, Esai. 40.11. A great Shepheard, Heb. 13.20. that notes his Power and Majesty over them:
First, the Sceptre Here is the Gospel and the Spirit of christ. christ is a Shepherd towards his Flock the Church, Isaiah. 40.11. A great Shepherd, Hebrew 13.20. that notes his Power and Majesty over them:
So David is said to have beene taken from the sheepfolds, to feed Iacob and Israel, Psal. 78.71. 2 Sam. 5.2. and thus Christ is a Shepheard and a King.
So David is said to have been taken from the sheepfolds, to feed Iacob and Israel, Psalm 78.71. 2 Sam. 5.2. and thus christ is a Shepherd and a King.
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I will set up one Shepheard over them, and he shall feede them, Even my servant David — I the Lord will be their God, and my servant David a Prince among them, Ezek. 34.23, 24. Prophets & Teachers are in the Scripture likewise called Shepherds, Ier. 23.1, 4. and so Christ is a Shepheard and a Bishop.
I will Set up one Shepherd over them, and he shall feed them, Even my servant David — I the Lord will be their God, and my servant David a Prince among them, Ezekiel 34.23, 24. prophets & Teachers Are in the Scripture likewise called Shepherd's, Jeremiah 23.1, 4. and so christ is a Shepherd and a Bishop.
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So then the Rod of Christs strength or his strong staffe doth in these severall relations note unto us three things: As it is a staffe of strength, so it notes the power of Christ.
So then the Rod of Christ strength or his strong staff does in these several relations note unto us three things: As it is a staff of strength, so it notes the power of christ.
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That which is the word in one verse is Christ himselfe in another, which hath given occasion to some learned men (without any constraining reason (as I conceive) to take the Word there for the essentiall Word of God,
That which is the word in one verse is christ himself in Another, which hath given occasion to Some learned men (without any constraining reason (as I conceive) to take the Word there for the essential Word of God,
So then at Jerusalem he was crucified in his person, and at Galatia in the ministery of his Word. One and the same crucifying was as lively set forth in Saint Pauls preaching,
So then At Jerusalem he was Crucified in his person, and At Galatia in the Ministry of his Word. One and the same crucifying was as lively Set forth in Saint Paul's preaching,
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Be it knowne unto you, saith the Apostle to the unbeleeving Iewes, that the salvation of God, that is, the Gospell of God (as appeareth plainely by the like paralell speech in another place) is sent unto the Gentiles,
Be it known unto you, Says the Apostle to the unbelieving Iewes, that the salvation of God, that is, the Gospel of God (as appears plainly by the like parallel speech in Another place) is sent unto the Gentiles,
God who commanded the light to shine out of darkenesse, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ.
God who commanded the Light to shine out of darkness, hath shined in our hearts, to give the Light of the knowledge of the glory of God in the face of Iesus christ.
Therefore hee walketh in his Church with a sword is his mouth, and with a Rod in his mouth, to note that hee giveth no greater testification of his strength than in the Ministery of his Gospell;
Therefore he walks in his Church with a sword is his Mouth, and with a Rod in his Mouth, to note that he gives no greater testification of his strength than in the Ministry of his Gospel;
which is therefore sometimes called a sword, a hammer, a fire, sometimes onely a savor of life and death, to note the mighty working thereof, that can kill as well by a sent as by a wound,
which is Therefore sometime called a sword, a hammer, a fire, sometime only a savour of life and death, to note the mighty working thereof, that can kill as well by a sent as by a wound,
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And therefore that which pulleth a man from under the paw of such a Lion, and forceth him away from his owne palace, must needs bee much stronger than hee.
And Therefore that which pulls a man from under the paw of such a lion, and forceth him away from his own palace, must needs be much Stronger than he.
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And therefore the Apostle commendeth the power of the word by this argument that it is a sword fit to overcome principalities and powers and rulers of the darknesse of this world,
And Therefore the Apostle commends the power of the word by this argument that it is a sword fit to overcome principalities and Powers and Rulers of the darkness of this world,
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And by that likewise the Apostle commendeth the power of the Gospell, that it is mighty through God to the pulling downe of strong holds, and imaginations or fleshly reasonings.
And by that likewise the Apostle commends the power of the Gospel, that it is mighty through God to the pulling down of strong holds, and Imaginations or fleshly reasonings.
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and said one to another, what manner of man is this, that even the windes and the Sea obey him? The conversion of a man is a farre greater worke than the stilling of the Sea, that will bee sometimes calme of it selfe when the furie of the winde ceaseth.
and said one to Another, what manner of man is this, that even the winds and the Sea obey him? The conversion of a man is a Far greater work than the stilling of the Sea, that will be sometime Cam of it self when the fury of the wind ceases.
An inward boyling and unquietnesse from it selfe, its ordinary fluxes and refluxes from the influence of the moone, many casuall agitations from the violence of the windes,
an inward boiling and unquietness from it self, its ordinary Fluxes and refluxes from the influence of the moon, many casual agitations from the violence of the winds,
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So are the hearts of wicked men by the foaming, estuations, and excesses of naturall concupiscence, by the provisions and materials of sinfull pleasures, by the courses of the world, by the solicitations and impulsions of Satan, by a world of hourely casualties and provocations so tempestuous that they alwayes cast out upon the words and actions of men mire and dirt.
So Are the hearts of wicked men by the foaming, estuations, and Excesses of natural concupiscence, by the provisions and materials of sinful pleasures, by the courses of the world, by the solicitations and impulsions of Satan, by a world of hourly casualties and provocations so tempestuous that they always cast out upon the words and actions of men mire and dirt.
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Now in the dispensation of the word by the ministery of a weake man Christ stilleth the raging of this Sea, quels the lusts, correcteth the distempe•s, scattereth the temptations, worketh a smoothnesse and tranquillity of Spirit in the soule of a man.
Now in the Dispensation of the word by the Ministry of a weak man christ stilleth the raging of this Sea, quels the Lustiest, Correcteth the distempe•s, Scattereth the temptations, works a smoothness and tranquillity of Spirit in the soul of a man.
and admire that wonderfull and invisible power which could so suddenly rebuke such raging affections and reduce them unto calmenesse and beauty againe.
and admire that wonderful and invisible power which could so suddenly rebuke such raging affections and reduce them unto calmness and beauty again.
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What ailed a man that hee was driven back from his owne channell, and made suddenly to forget his wonted course? what ailed those strong and mountainous lusts, which were as immoveably setled upon the soule as a hill upon his base, to fly away at the voice of a man like a frighted sheepe? what ailed those smaller corruptions and intemperancies, which haply had before lost their names,
What ailed a man that he was driven back from his own channel, and made suddenly to forget his wonted course? what ailed those strong and mountainous Lustiest, which were as immoveably settled upon the soul as a hill upon his base, to fly away At the voice of a man like a frighted sheep? what ailed those smaller corruptions and intemperancies, which haply had before lost their names,
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and were rather customes, and infirmities, than sinnes, to flie away like lambes from the word of Christ? A man went into the Church with a full tide and streame of lusts, every thicket in his heart, every reasoning and imagination of his soule did before shelter whole flocks of evill affections:
and were rather customs, and infirmities, than Sins, to fly away like Lambs from the word of christ? A man went into the Church with a full tide and stream of Lustiest, every thicket in his heart, every reasoning and imagination of his soul did before shelter Whole flocks of evil affections:
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when hee came out the tide was driven back, the streame turned, the center of his heart altered, his forrest discovered, his lusts scattered and subdued.
when he Come out the tide was driven back, the stream turned, the centre of his heart altered, his forest discovered, his Lustiest scattered and subdued.
and hee shall immediatly rise up and give glory to God, when Christ shall call men to denie themselves, to get above themselves, to hate Father and Mother,
and he shall immediately rise up and give glory to God, when christ shall call men to deny themselves, to get above themselves, to hate Father and Mother,
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and be cruell to their owne members, to pull out their right eyes, to cut off their right hands, to part from those sinnes which before they esteemed their choicest ornaments,
and be cruel to their own members, to pull out their right eyes, to Cut off their right hands, to part from those Sins which before they esteemed their Choicest Ornament,
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Secondly, the Gospell of Christ is a Rod of strength in the justification of men, as it is Sceptrum Iustitiae, a Scepter of Righteousnesse, a word of reconciliation, a Gospell of salvation, a Law of the Spirit of life, a ministration of the Spirit, of life,
Secondly, the Gospel of christ is a Rod of strength in the justification of men, as it is Scepter Iustitiae, a Sceptre of Righteousness, a word of reconciliation, a Gospel of salvation, a Law of the Spirit of life, a ministration of the Spirit, of life,
the Apostle calleth it a Schoolmaster to scourge and drive us unto Christ, and the Psalmist an iron Rod able to breake in pieces all the potsherds of the earth.
the Apostle calls it a Schoolmaster to scourge and drive us unto christ, and the Psalmist an iron Rod able to break in Pieces all the potsherds of the earth.
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To preach the Gospell of Christ in his name and authority is an evident argument of that plenary power which is given unto him both in heaven and earth.
To preach the Gospel of christ in his name and Authority is an evident argument of that plenary power which is given unto him both in heaven and earth.
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And the very dispensing of this word of reconciliation which is committed unto the Ministers of the Gospell (how basely soever the ungratefull world may esteeme of them) hath honored them with a title of as great power as a man is capable of, to bee called Saviors, to have the custodie of the keyes of heaven, ministerially and instrumentally under Christ and his Spirit to save the soules, and to cover the sinnes of men.
And the very dispensing of this word of reconciliation which is committed unto the Ministers of the Gospel (how basely soever the ungrateful world may esteem of them) hath honoured them with a title of as great power as a man is capable of, to be called Saviors, to have the custody of the keys of heaven, ministerially and instrumentally under christ and his Spirit to save the Souls, and to cover the Sins of men.
and by the words of one houre to cover and wipe out the sinnes of many yeares, which were scattered as thick in the soules of men as the starres in the firmament, must needs bee virga virtutis, a Rod of strength.
and by the words of one hour to cover and wipe out the Sins of many Years, which were scattered as thick in the Souls of men as the Stars in the firmament, must needs be virga virtue, a Rod of strength.
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Thirdly, the Gospell of Christ is a Rod of strength in the sanctification of men, as it is Sceptrum cum unctione, a Scepter which hath ever an unction accompanying it.
Thirdly, the Gospel of christ is a Rod of strength in the sanctification of men, as it is Scepter cum unction, a Sceptre which hath ever an unction accompanying it.
As it is a Sanctifying Truth, an heavenly teaching, a forming of Christ in the soule, a making of the heart as it were his Epistle by writing the Law therein,
As it is a Sanctifying Truth, an heavenly teaching, a forming of christ in the soul, a making of the heart as it were his Epistle by writing the Law therein,
If a man should touch a marble or adamant stone with a seale, and taking it off should see the print of it left behinde, hee could not but conceive some wonderfull and secret vertue to have wrought so strange an effect.
If a man should touch a Marble or adamant stone with a seal, and taking it off should see the print of it left behind, he could not but conceive Some wonderful and secret virtue to have wrought so strange an Effect.
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when the eyes and hands, and mouth of Christ being in the ministerie of his word spread upon the eyes and hands and mouth of a Childe shall revive the same from death,
when the eyes and hands, and Mouth of christ being in the Ministry of his word spread upon the eyes and hands and Mouth of a Child shall revive the same from death,
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Fourthly, the Gospell of Christ is a Rod of strength, in the Perservation and Perseverance of the Saints, as it is Virga germinans, a Rod like Aarons Rod, which blossomed and the blossomes perished not,
Fourthly, the Gospel of christ is a Rod of strength, in the Preservation and Perseverance of the Saints, as it is Virga germinans, a Rod like Aaron's Rod, which blossomed and the blossoms perished not,
and the Spirit of Christ, which S. Iohn calleth semen manens, an abiding seed? If I should see a tree with perpetuall fruit, without any variation from the difference of seasons, a tree like that in S. Iohns Paradise which every moneth did bring forth fruite of twelve severall kindes, I should conclude that it had an extraordinary vitall power in it:
and the Spirit of christ, which S. John calls semen manens, an abiding seed? If I should see a tree with perpetual fruit, without any variation from the difference of seasons, a tree like that in S. Iohns Paradise which every Monn did bring forth fruit of twelve several Kinds, I should conclude that it had an extraordinary vital power in it:
so when I finde Christ in his word promising, and by the planting and watering of his Laborers in the vineyard, making good that promise unto his Church;
so when I find christ in his word promising, and by the planting and watering of his Laborers in the vineyard, making good that promise unto his Church;
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but shall bring forth more fruit and shall have life more abundantly ▪ how can I but conclude, that that word which is the Instrument of so unperishable a condition, is indeed Virga virtutis a Rod of strength, a Rod cut out of the tree of life it selfe?
but shall bring forth more fruit and shall have life more abundantly ▪ how can I but conclude, that that word which is the Instrument of so unperishable a condition, is indeed Virga virtue a Rod of strength, a Rod Cut out of the tree of life it self?
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Fifthly, the Gospell of Christ is a Rod of strength in comforting and supporting of the faithfull, as it is Virga pulchritudinis & colligationis, a Rod of Beauty and of Binding,
Fifthly, the Gospel of christ is a Rod of strength in comforting and supporting of the faithful, as it is Virga pulchritudinis & colligationis, a Rod of Beauty and of Binding,
as it is a word which doth binde that which was broken, and give unto them which mourne in Sion beauty for ashes, and the garment of praise for the Spirit of heavinesse:
as it is a word which does bind that which was broken, and give unto them which mourn in Sion beauty for Ashes, and the garment of praise for the Spirit of heaviness:
Thine arrowes stick fast in mee, thine hand presseth me sore, there is no soundnesse in my flesh, my wounds stinke and are corrupt, I am feeble and fore broken, I have roared by reason of the disquietnesse of my heart.
Thine arrows stick fast in me, thine hand Presseth me soar, there is no soundness in my Flesh, my wounds stink and Are corrupt, I am feeble and before broken, I have roared by reason of the disquietness of my heart.
Now then when I see a man upon whom so many heavie pressures doe meete, the weight of sinne, the weight of Gods heavie displeasure, the weight of a wounded Spirit, the weight of a decaied body, the weight of skorne and temptations from Satan and the world, in the mids of all this not to turne unto lying vanities, not to consult with flesh and bloud,
Now then when I see a man upon whom so many heavy pressures do meet, the weight of sin, the weight of God's heavy displeasure, the weight of a wounded Spirit, the weight of a decayed body, the weight of scorn and temptations from Satan and the world, in the mids of all this not to turn unto lying vanities, not to consult with Flesh and blood,
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Now it is the word of God, namely his promises in Christ of things concerning this life as well as that which is to come, that doth sanctifie the creatures of God to those wh• with thankfulnesse receive them.
Now it is the word of God, namely his promises in christ of things Concerning this life as well as that which is to come, that does sanctify the creatures of God to those wh• with thankfulness receive them.
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The fall of man b•ought a pollution upon the creatures, a curse upon the stone and timber of a mans house, a snare upon his table, a poison and bitternesse upon his meat, distractions and terrors upon his bed, emptinesse and vexation upon all his estate;
The fallen of man b•ought a pollution upon the creatures, a curse upon the stone and timber of a men house, a snare upon his table, a poison and bitterness upon his meat, distractions and terrors upon his Bed, emptiness and vexation upon all his estate;
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to disappoint the ends and machinations of Satan, to triumph and get above the persecutions of men, to get a treasure which no malice nor fury of the enemy can take away, a noblenesse of minde which no insultation of the adversary can abate, a security of condition,
to disappoint the ends and machinations of Satan, to triumph and get above the persecutions of men, to get a treasure which no malice nor fury of the enemy can take away, a nobleness of mind which no insultation of the adversary can abate, a security of condition,
First, in a mighty worke of Conviction. The Spirit was therefore sent into the world to convince it by the ministery of the Gospell, which one word containeth the ground of the whole strength here spoken of;
First, in a mighty work of Conviction. The Spirit was Therefore sent into the world to convince it by the Ministry of the Gospel, which one word Containeth the ground of the Whole strength Here spoken of;
This Conviction is two-fold: A Conviction unto conversion, whereby the hearts of men are wonderfully overruled ruled by that invincible evidence of the Spirit of truth, to feele & acknowledge their wofull condition by reason of sinne,
This Conviction is twofold: A Conviction unto conversion, whereby the hearts of men Are wonderfully overruled ruled by that invincible evidence of the Spirit of truth, to feel & acknowledge their woeful condition by reason of sin,
so long as they continue in unbeleefe, to take unto themselves the just shame and confusion of face which belongs unto them, to give unto God the glory of his righteous and just severity if hee should destroy them,
so long as they continue in unbelief, to take unto themselves the just shame and confusion of face which belongs unto them, to give unto God the glory of his righteous and just severity if he should destroy them,
and hereupon to be secondly by the terror of the Lord perswaded to count worthy of all acceptation any deliverance out of that estate which shall be tendred unto them:
and hereupon to be secondly by the terror of the Lord persuaded to count worthy of all acceptation any deliverance out of that estate which shall be tendered unto them:
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and this for hope of reward from one whom they never saw, and whom if they had seene, they should have found by a naturall eye no beauty in him for which hee should bee desired;
and this for hope of reward from one whom they never saw, and whom if they had seen, they should have found by a natural eye no beauty in him for which he should be desired;
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Secondly, there is a Conviction unto condemnation of those who stand out against this saving power of the Gospell and Spirit of grace, driving them from all their strong holds,
Secondly, there is a Conviction unto condemnation of those who stand out against this Saving power of the Gospel and Spirit of grace, driving them from all their strong holds,
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and as he did so himselfe, so hee promised that his messengers should doe so too, I will give you a mouth and wisdome, which all your adversaries shall not be able to gain-say, nor resist:
and as he did so himself, so he promised that his messengers should do so too, I will give you a Mouth and Wisdom, which all your Adversaries shall not be able to gainsay, nor resist:
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And this the Apostle numbreth amongst the qualifications of a Bishop, that he should be able by sound doctrine to convince the gain-sayers, and to stop the mouthes of those unruly deceivers, whose businesse it is to subvert men,
And this the Apostle numbereth among the qualifications of a Bishop, that he should be able by found Doctrine to convince the gainsayers, and to stop the mouths of those unruly deceivers, whose business it is to subvert men,
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for this is the excellent vertue of Gods Word, that it concludeth or shutteth men in, and leaveth not any gap or evasion of corrupted reason unanswered, or unprevented.
for this is the excellent virtue of God's Word, that it Concludeth or shutteth men in, and Leaveth not any gap or evasion of corrupted reason unanswered, or unprevented.
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and presse them with Dilemma 's, the inconveniences whereof they could on no side escape: either there must be a fault in you, or else in God who rebuketh you;
and press them with Dilemma is, the inconveniences whereof they could on no side escape: either there must be a fault in you, or Else in God who Rebuketh you;
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Is it not even thus, O yee children of Israel? Here the Scripture useth that figure which is called by the Rhetoritians Communicatio, a debating and deliberation with the adverse party,
Is it not even thus, Oh ye children of Israel? Here the Scripture uses that figure which is called by the Rhetoricians Communication, a debating and deliberation with the adverse party,
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an evidencing of a cause so cleerely, as that at last a man can challenge the adversary himselfe to make such a determination, as himselfe shall in reason judge the merits of the cause to require:
an evidencing of a cause so clearly, as that At last a man can challenge the adversary himself to make such a determination, as himself shall in reason judge the merits of the cause to require:
O inhabitants of Ierusalem, and men of Iudah, judge I pray you betweene me and my Vineyard, that is, doe you your selves undertake the deciding of your owne cause.
Oh inhabitants of Ierusalem, and men of Iudah, judge I pray you between me and my Vineyard, that is, do you your selves undertake the deciding of your own cause.
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what thinke wee can he doe when hee raigneth and judgeth the world, who did let out so much power when he was to die and to be judged by the world? Now Christ raigneth and judgeth the world by his Word,
what think we can he do when he Reigneth and Judgeth the world, who did let out so much power when he was to die and to be judged by the world? Now christ Reigneth and Judgeth the world by his Word,
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and that more mightily after his ascending up on high, and therefore he promiseth his Apostles that they should doe greater workes than himselfe had done.
and that more mightily After his ascending up on high, and Therefore he promises his Apostles that they should do greater works than himself had done.
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and wrapping up himselfe in the mud of his owne carnall reasonings, by a few postulata, and deductions from Gods Word, to bee enforced to stoppe his owne mouth, to be condemned by his owne witnesse, to betray his owne succours,
and wrapping up himself in the mud of his own carnal reasonings, by a few postulata, and deductions from God's Word, to be Enforced to stop his own Mouth, to be condemned by his own witness, to betray his own succours,
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when I shall force such a man by the mighty penetration and invincible evidence of Gods Word, to see in his owne conscience a hand subscribing to the truth which condemnes him,
when I shall force such a man by the mighty penetration and invincible evidence of God's Word, to see in his own conscience a hand subscribing to the truth which condemns him,
or fashions, or some other pretences of corrupted reason, contrary to the cleere and literal evidence of holy Scriptures ( the most immediate and grammaticall sense whereof, is ever soundest, where there doth not some apparant and unavoidable errour in doctrine,
or fashions, or Some other pretences of corrupted reason, contrary to the clear and literal evidence of holy Scriptures (the most immediate and Grammatical sense whereof, is ever soundest, where there does not Some apparent and unavoidable error in Doctrine,
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and by dexterity of wit put a better colour upon a worser businesse, (as hath beene observed of Protagoras and Carneades ) and yet the Lord saith expressely, Thou shalt not speake in a cause to wrest judgement, thou shalt keepe thee far from a false matter, for God (whom thou oughtest to imitate) will not justifie the wicked.
and by dexterity of wit put a better colour upon a Worse business, (as hath been observed of Protagoras and Carneades) and yet the Lord Says expressly, Thou shalt not speak in a cause to wrest judgement, thou shalt keep thee Far from a false matter, for God (whom thou Ought to imitate) will not justify the wicked.
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Men will follow the sinfull fashions of the world, in strange apparell, in prodigious haire, in lustfull and unprofitable expence of that pretious moment of time, upon the abuse or right improvement whereof dependeth the severall issues of their eternall condition:
Men will follow the sinful fashions of the world, in strange apparel, in prodigious hair, in lustful and unprofitable expense of that precious moment of time, upon the abuse or right improvement whereof dependeth the several issues of their Eternal condition:
and not comply with the course of the world, upon that slight apologie, as if the commonnesse had taken away the illnesse, & that which committed by one would have been a sin, being imitated after a multitude were but a fashion. To conclude this particular:
and not comply with the course of the world, upon that slight apology, as if the commonness had taken away the illness, & that which committed by one would have been a since, being imitated After a multitude were but a fashion. To conclude this particular:
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But now if we should bespeake these men in the word of the Prophet, Produce your cause, saith the Lord, bring forth your strong reasons, saith the King of Iacob, they should finde at the last their reasons to be like themselves, vanity and lighter than nothing, that the Word of the Lord will at last prevaile,
But now if we should bespeak these men in the word of the Prophet, Produce your cause, Says the Lord, bring forth your strong Reasons, Says the King of Iacob, they should find At the last their Reasons to be like themselves, vanity and lighter than nothing, that the Word of the Lord will At last prevail,
how much more at the voice of the Lord, which shaketh mountaines, and maketh the strong foundations of the earth to tremble? If I should see a prisoner at the barre passe sentence upon his Judge;
how much more At the voice of the Lord, which shakes Mountains, and makes the strong foundations of the earth to tremble? If I should see a prisoner At the bar pass sentence upon his Judge;
and the Judge thereupon surpriz'd with trembling, and forced to subscribe and acknowledge the doome, I could not but stand amaz'd at so inverted a proceeding;
and the Judge thereupon surprised with trembling, and forced to subscribe and acknowledge the doom, I could not but stand amazed At so inverted a proceeding;
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It is not for want of strength in the Word, or because there is stoutnesse in the hearts of men to stand out against it, that all the wicked of the world do not tremble at it,
It is not for want of strength in the Word, or Because there is stoutness in the hearts of men to stand out against it, that all the wicked of the world do not tremble At it,
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Thirdly, the power of the Word is seene towards wicked men, in that it doth judge them. Sonne of man, wilt thou judge, wilt thou judge the bloudy Citie, saith the Lord? yea, thou shalt shew them their abominations.
Thirdly, the power of the Word is seen towards wicked men, in that it does judge them. Son of man, wilt thou judge, wilt thou judge the bloody city, Says the Lord? yea, thou shalt show them their abominations.
And therefore the Word of the Lord is called fury by the Prophet, to note that when wrath & fury is powred out upon a land, they are the effects of Gods Word.
And Therefore the Word of the Lord is called fury by the Prophet, to note that when wrath & fury is poured out upon a land, they Are the effects of God's Word.
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If a pestilence devoure a city, and a sword come and gleane after it, it is the Word only which flayes, they are but the instruments, which are as it were actuated and applied by the Word of God to their severall services.
If a pestilence devour a City, and a sword come and glean After it, it is the Word only which flays, they Are but the Instruments, which Are as it were actuated and applied by the Word of God to their several services.
If it be here objected that Christ saith of himselfe, The Son of man is not come to destroy mens lives, but to save them, and that he came not to condemne the world,
If it be Here objected that christ Says of himself, The Son of man is not come to destroy men's lives, but to save them, and that he Come not to condemn the world,
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The one principall, and by him intended, the other accidentall and occasionall, growing out of the ill disposition of the subject unto whom he was sent.
The one principal, and by him intended, the other accidental and occasional, growing out of the ill disposition of the Subject unto whom he was sent.
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and the Gospell a savour of death unto death, as that potion which was intended for a cure by the Physitian, may upon occasion of the indisposednesse of the body,
and the Gospel a savour of death unto death, as that potion which was intended for a cure by the physician, may upon occasion of the indisposedness of the body,
A tree which is fastned unto a wall, in which the heat of the Sunne is more permanent and united, will bring forth ripe fruit before the ordinary season ▪ so a people upon whom the light of the Gospell hath constantly shined, and which doth often drinke in the raine which falleth upon it, must needs bring forth Summer-fruit, sinnes speedily ripe, and therefore be so much the neerer unto cursing.
A tree which is fastened unto a wall, in which the heat of the Sun is more permanent and united, will bring forth ripe fruit before the ordinary season ▪ so a people upon whom the Light of the Gospel hath constantly shined, and which does often drink in the rain which falls upon it, must needs bring forth Summer-fruit, Sins speedily ripe, and Therefore be so much the nearer unto cursing.
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we shall never finde that the sinnes of Israel, and of Juda (for which they were at any time plagued with captivitie) were so long in ripening as the sinnes of the Canaanites, upon whom there did no light shine.
we shall never find that the Sins of Israel, and of Juda (for which they were At any time plagued with captivity) were so long in ripening as the Sins of the Canaanites, upon whom there did not Light shine.
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The Land had rest sometimes fortie yeeres, and sometimes fourescore yeeres, but we never finde that they were suffered to provoke the Lord to his face foure hundred yeeres together:
The Land had rest sometime fortie Years, and sometime fourescore Years, but we never find that they were suffered to provoke the Lord to his face foure hundred Years together:
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We finde when to Ninive he sent a Prophet to reveale unto them the guilt and merit of their sinnes, he then set them a very short time, in which they should either forsake or ripen them, Yet fortie dayes and Ninive shall be destroyed.
We find when to Nineveh he sent a Prophet to reveal unto them the guilt and merit of their Sins, he then Set them a very short time, in which they should either forsake or ripen them, Yet fortie days and Nineveh shall be destroyed.
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but when I looke further and there observe what huge engines it carrieth about, and what weighty bodies it rouleth before it, I then beleeve a strength in it which I did not see:
but when I look further and there observe what huge Engines it Carrieth about, and what weighty bodies it Ruleth before it, I then believe a strength in it which I did not see:
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and force them to set up against it strong holds, and high imaginations, even the wisedome and strength of the gates of •ell to keepe it out, I must needs then conclude that it is indeed Virga virtutis, a Rod of strength.
and force them to Set up against it strong holds, and high Imaginations, even the Wisdom and strength of the gates of •ell to keep it out, I must needs then conclude that it is indeed Virga virtue, a Rod of strength.
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another time filled with envie and indignation, another time filled with contradiction and blasphemie; another time cut to the heart, and like reprobates in hell, gnashing with their teeth.
Another time filled with envy and Indignation, Another time filled with contradiction and blasphemy; Another time Cut to the heart, and like Reprobates in hell, gnashing with their teeth.
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Such a searching power, and such an extreme contrariety there is in the Gospell to the lusts of men, that if it doe not subdue, it will wonderfully swell them up, till it distemper even the grave, prudent men of the world with those brutish and uncomely affections of rage and fury,
Such a searching power, and such an extreme contrariety there is in the Gospel to the Lustiest of men, that if it do not subdue, it will wonderfully swell them up, till it distemper even the grave, prudent men of the world with those brutish and uncomely affections of rage and fury,
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Therefore as a hunted beast, in an extremity of distresse will turne backe, and put to its utmost strength to be revenged on the pursuers, and to save its life:
Therefore as a hunted beast, in an extremity of distress will turn back, and put to its utmost strength to be revenged on the pursuers, and to save its life:
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so wicked men to save their lusts will let out all their rage, and open all their sluces of pride and malice to withstand that holy truth which doth so closely pursue them.
so wicked men to save their Lustiest will let out all their rage, and open all their sluices of pride and malice to withstand that holy truth which does so closely pursue them.
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Thus as beggarly masters deale with their servants, or bankrupts with their creditors, when they should pay them their monie (which they are unable to doe) they then picke quarrels,
Thus as beggarly Masters deal with their Servants, or Bankrupts with their creditors, when they should pay them their money (which they Are unable to do) they then pick quarrels,
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and which they have neither will nor power to doe, when he produceth his cause, and entreth into controversie with them, convincing them in the court of their owne consciences,
and which they have neither will nor power to do, when he Produceth his cause, and entereth into controversy with them, convincing them in the court of their own Consciences,
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Lastly, the mighty power of the word towards wicked men is seene in altering them: in their semiperswasions and semiconversions unto goodnesse, in restraining them from those lusts which they dearely love,
Lastly, the mighty power of the word towards wicked men is seen in altering them: in their semiperswasions and semiconversions unto Goodness, in restraining them from those Lustiest which they dearly love,
The humiliation of Ahab, the observation of Herod, the incomplete perswasion of Agrippa, the forc'd obedience and flatteries of the dissembling Iewes, the essaies and offers of hypocrites towards religion, the velleities and hankerings of unresolved wills after Christ, are notable evidences of the power and majesty which is in the Gospell.
The humiliation of Ahab, the observation of Herod, the incomplete persuasion of Agrippa, the forced Obedience and flatteries of the dissembling Iewes, the essays and offers of Hypocrites towards Religion, the Voluntaries and hankerings of unresolved wills After christ, Are notable evidences of the power and majesty which is in the Gospel.
but swag, and waver, and floate about in a kinde of unresolved motion, as if it were in a deliberation which way to goe, one while yeelding to its owne weight, another while lingering,
but swag, and waver, and float about in a kind of unresolved motion, as if it were in a deliberation which Way to go, one while yielding to its own weight, Another while lingering,
and those strange impressions which did retardate the naturall descent of so weightie a body? so when I see men, who still retaine the principles of their owne corrupt nature, which carry them with as strong an impulsion to sinne and hell,
and those strange impressions which did retardate the natural descent of so weighty a body? so when I see men, who still retain the principles of their own corrupt nature, which carry them with as strong an impulsion to sin and hell,
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as a millstone is moved unto its Center, hanker notwithstanding after goodnesse, and when they yeeld unto their lusts, doe it not without much hesitancy and conflict of a naturall conscience, I must needes acknowledge a mighty strength in that word which setteth bounds to the raging of so proud a sea.
as a millstone is moved unto its Centre, hanker notwithstanding After Goodness, and when they yield unto their Lustiest, do it not without much hesitancy and conflict of a natural conscience, I must needs acknowledge a mighty strength in that word which sets bounds to the raging of so proud a sea.
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From hence then the Messengers of Christ who are entrusted with the dispensation of this Rod of strength, may be instructed how to behave themselves in that ministery.
From hence then the Messengers of christ who Are Entrusted with the Dispensation of this Rod of strength, may be instructed how to behave themselves in that Ministry.
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Now Christ hath committed unto us the custody of his owne power, and therefore we ought to manage it as a word of power, able alone by it selfe without the contemperations of humane fancies,
Now christ hath committed unto us the custody of his own power, and Therefore we ought to manage it as a word of power, able alone by it self without the contemperations of humane fancies,
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It is true the ministers of the Gospell are servants to the Church ; In compassion to pitty the diseases, the infirmities, the temptations of Gods people:
It is true the Ministers of the Gospel Are Servants to the Church; In compassion to pity the diseases, the infirmities, the temptations of God's people:
No ministers are more despicable than those who by ignorance, or flattery, or any base and ambitious affections betray the power & majesticall simplicity of the Gospel of Christ.
No Ministers Are more despicable than those who by ignorance, or flattery, or any base and ambitious affections betray the power & majestical simplicity of the Gospel of christ.
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To captivate the truth of God unto the humours of men, and to make the Spirit of Christ in his Gospell to bend, comply and complement with humane lusts, is with Ionah to play the runnagates from our office,
To captivate the truth of God unto the humours of men, and to make the Spirit of christ in his Gospel to bend, comply and compliment with humane Lustiest, is with Jonah to play the runagates from our office,
for he hath given it to his ministers, that they may commend themselves in the consciences of those that heare them, that they may harden their faces against the pride and scorne of men, that they may goe out in armies against the enemies of his kingdome, that they may speake boldly as they ought to speake, that they may not suffer his word to be bound,
for he hath given it to his Ministers, that they may commend themselves in the Consciences of those that hear them, that they may harden their faces against the pride and scorn of men, that they may go out in armies against the enemies of his Kingdom, that they may speak boldly as they ought to speak, that they may not suffer his word to be bound,
or a Mouse creepe up and gnaw the trunke of an Elephant, how easily doe so little Creatures upon such an advantage torment the greatest? Certainely, the proudest of men have some tender part into which a sting may enter.
or a Mouse creep up and gnaw the trunk of an Elephant, how Easily do so little Creatures upon such an advantage torment the greatest? Certainly, the proudest of men have Some tender part into which a sting may enter.
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If the word like Davids stone finde that open and get into it, it is able to sinke the greatest Goliah. Therefore wee should open our consciences unto that word,
If the word like Davids stone find that open and get into it, it is able to sink the greatest Goliath. Therefore we should open our Consciences unto that word,
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What in appearance weaker than words spoken by a despised man? and what in the experience of all the world stronger than the raging of an army of lusts? and yet that hath the Lord appointed to tame and subdue these, that men might learne to feare his power.
What in appearance Weaker than words spoken by a despised man? and what in the experience of all the world Stronger than the raging of an army of Lustiest? and yet that hath the Lord appointed to tame and subdue these, that men might Learn to Fear his power.
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All the Creatures in the world are full of vanity, uncertaineties and disappointments, and then usually doe deceive a man most when he most of all relies upon them;
All the Creatures in the world Are full of vanity, uncertainties and disappointments, and then usually do deceive a man most when he most of all relies upon them;
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But the word of the Lord is an abiding word, as being founded upon the Immutability of Gods owne truth, he that maketh it his refuge, relieth on Gods omnipotency,
But the word of the Lord is an abiding word, as being founded upon the Immutability of God's own truth, he that makes it his refuge, Relieth on God's omnipotency,
Asa was safe while hee depended on the Lord in his promises against the hugest host of men that was ever read of, but when he turned aside to collaterall aides hee purchased to himselfe nothing but perpetuall warres.
Asa was safe while he depended on the Lord in his promises against the hugest host of men that was ever read of, but when he turned aside to collateral aides he purchased to himself nothing but perpetual wars.
And this was that which established the throne of Iehoshaphat, and caused the feare of the Lord to fall upon the kingdomes of the lands which were round about him, because he honoured the Word of God,
And this was that which established the throne of Jehoshaphat, and caused the Fear of the Lord to fallen upon the kingdoms of the Lands which were round about him, Because he honoured the Word of God,
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Whensoever Israel and Judah did forget to leane upon Gods word, and betooke themselves to humane confederacies, to correspondence with Idolatrous people, to facility in superstitious compliances,
Whensoever Israel and Judah did forget to lean upon God's word, and betook themselves to humane confederacies, to correspondence with Idolatrous people, to facility in superstitious compliances,
and the like fleshly counsels, they found them alwaies to be but very lies, like waxen and wooden feasts, made specious of purpose to delude ignorant commers;
and the like fleshly Counsels, they found them always to be but very lies, like waxed and wooden feasts, made specious of purpose to delude ignorant comers;
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Againe, since the Gospell is a word of such soveraigne power, as to strengthen us against all enemies and temptations, to uphold us in all our wayes and callings, to make us strong in the Grace of Christ, (for ever a Christian mans knowledge of the Word is the measure of his strength and comfort ) wee should therefore labour to acquit our selves with God in his Word, to hide it in our hearts,
Again, since the Gospel is a word of such sovereign power, as to strengthen us against all enemies and temptations, to uphold us in all our ways and callings, to make us strong in the Grace of christ, (for ever a Christian men knowledge of the Word is the measure of his strength and Comfort) we should Therefore labour to acquit our selves with God in his Word, to hide it in our hearts,
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Lastly, if there bee indeed such power in the Gospell, wee should labour to beare witnesse unto the testimony which God giveth of his Word in a holy conversation.
Lastly, if there be indeed such power in the Gospel, we should labour to bear witness unto the testimony which God gives of his Word in a holy Conversation.
yet it hath not power to melt clay? Is it not one and the same power which hardneth the one and which softneth the other? Is not the word a sweete Savor unto God as well in those that perish as in those that are saved? Certainly there is as wonderfull a power in adding another death to him who was dead before (which upon the matter is to kill a dead man) as in multiplying and enlarging life.
yet it hath not power to melt clay? Is it not one and the same power which Hardeneth the one and which softeneth the other? Is not the word a sweet Savour unto God as well in those that perish as in those that Are saved? Certainly there is as wonderful a power in adding Another death to him who was dead before (which upon the matter is to kill a dead man) as in multiplying and enlarging life.
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The Lord doth never cast away his Gospell, hee that gave charge to gather up the broken meate of loaves and fishes that nothing might bee lost, will not suffer any crumme of his spirituall manna to come to nothing.
The Lord does never cast away his Gospel, he that gave charge to gather up the broken meat of loaves and Fish that nothing might be lost, will not suffer any crumb of his spiritual manna to come to nothing.
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Certainly when the Lord taketh paines by his Prophets to call those who will not heare, hee doth it not in vaine, they shall know at length that a Prophet hath been amongst them.
Certainly when the Lord Takes pains by his prophets to call those who will not hear, he does it not in vain, they shall know At length that a Prophet hath been among them.
So wee finde those messages which have contained nothing but curses against an obstinate people have yet been as honie for sweetnesse in the mouth of those that preached them.
So we find those messages which have contained nothing but curses against an obstinate people have yet been as honey for sweetness in the Mouth of those that preached them.
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yet in regard of his ready service unto God, and of that glory which God would worke out unto himselfe in the punishment of that sinfull people, the word of Prophesie which was committed unto him was the joy and rejoicing of his heart;
yet in regard of his ready service unto God, and of that glory which God would work out unto himself in the punishment of that sinful people, the word of Prophesy which was committed unto him was the joy and rejoicing of his heart;
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For though as it proceedeth out of Sion, that is, as it is an appendix and additament unto the Gospell, it tend unto liberty, and so cōmeth not without the Spirit;
For though as it Proceedeth out of Sion, that is, as it is an appendix and additament unto the Gospel, it tend unto liberty, and so comes not without the Spirit;
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Now then this Spirituall Gospell of Christ is the Scepter of his Kingdome, and therefore as it is insigne regium, an ensigne of roialty it importeth Glory and Majestie.
Now then this Spiritual Gospel of christ is the Sceptre of his Kingdom, and Therefore as it is insigne Regium, an ensign of royalty it imports Glory and Majesty.
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Wee may observe that the very Typicall prefigurations of that mercy, which is the sole businesse of the Gospell of Christ are in the Scriptures honored with the name of Glory. The garments of the Priests, being types of the Evangelicall Righteousnesse of the Saints, were made for glory and beauty.
we may observe that the very Typical prefigurations of that mercy, which is the sole business of the Gospel of christ Are in the Scriptures honoured with the name of Glory. The garments of the Priests, being types of the Evangelical Righteousness of the Saints, were made for glory and beauty.
The Tabernacle, which was ordaind for an evidence and seale of Gods Evangelicall presence with that people, is called by the Prophet David a Tabernacle of honor, the place which God did use to fill with his owne glory.
The Tabernacle, which was ordained for an evidence and seal of God's Evangelical presence with that people, is called by the Prophet David a Tabernacle of honour, the place which God did use to fill with his own glory.
The Ark of God, which was nothing else but Evangelium sub velo, the Gospell under vailes and shaddowes, is called by an excellency The Glory of Israel, which is the attribute of Christ, All Kings shall see thy glory.
The Ark of God, which was nothing Else but Evangelium sub Velo, the Gospel under vails and shadows, is called by an excellency The Glory of Israel, which is the attribute of christ, All Kings shall see thy glory.
His Kingdome, a Kingdome which was not to bee shaken, his Priesthood a Priesthood which was not to passe away, his teaching a teaching which was to continue to the worlds end.
His Kingdom, a Kingdom which was not to be shaken, his Priesthood a Priesthood which was not to pass away, his teaching a teaching which was to continue to the world's end.
And therefore, as I before observed in other things, so in this is it true likewise, that Christ and his Gospell have the same attribute of glory frequently given unto them.
And Therefore, as I before observed in other things, so in this is it true likewise, that christ and his Gospel have the same attribute of glory frequently given unto them.
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Nay glory it selfe, for so I understand that place of the Apostle, that yee would walke worthy of God, who hath called you unto his Kingdome and glory, that is,
Nay glory it self, for so I understand that place of the Apostle, that ye would walk worthy of God, who hath called you unto his Kingdom and glory, that is,
Many things of small worth have yet growne famous by the authours of them, and like the unprofitable children of renowned progenitors, hold their estimation and nobility from the parents which begate them.
Many things of small worth have yet grown famous by the Authors of them, and like the unprofitable children of renowned progenitors, hold their estimation and Nobilt from the Parents which begat them.
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There is glory in all the workes of God, because they are his, for it is impossible that so great a workeman should ever put his hand to an ignoble work:
There is glory in all the works of God, Because they Are his, for it is impossible that so great a workman should ever put his hand to an ignoble work:
This is a glasse in which the blessed Angels doe see and admire that unsearchable riches of his mercy to the Church, which they had not by their owne observation found out from the immediate view of his glorious presence.
This is a glass in which the blessed Angels do see and admire that unsearchable riches of his mercy to the Church, which they had not by their own observation found out from the immediate view of his glorious presence.
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But in the Gospell we have him a God of bounty and endlesse compassion, humbling himselfe that he might be mercifull to his enemies, that he might himselfe beare the punishments of those injuries which had beene done unto himselfe, that he might not offer onely but beseech his owne prisoners to bee pardoned and reconciled againe.
But in the Gospel we have him a God of bounty and endless compassion, humbling himself that he might be merciful to his enemies, that he might himself bear the punishments of those injuries which had been done unto himself, that he might not offer only but beseech his own Prisoners to be pardoned and reconciled again.
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The Lord, the Lord God, mercifull and gratious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, transgression and sinne, to note unto us that the glory of God is in nothing so much revealed as in his goodnesse.
The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and sin, to note unto us that the glory of God is in nothing so much revealed as in his Goodness.
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Besides, though the Law be indeed from God, as from the Authour of it, so that in that respect there may seeme to be no difference of excellency betweene that and the Gospell,
Beside, though the Law be indeed from God, as from the Author of it, so that in that respect there may seem to be no difference of excellency between that and the Gospel,
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and by consequence of God himselfe might have beene discover'd by humane industry, as wee see by notable examples of the philosophers and grave heathen.
and by consequence of God himself might have been discovered by humane industry, as we see by notable Examples of the Philosophers and grave heathen.
that is, if it had not beene for the Churches sake that God would reveale so glorious a mystery, the Angels in heaven must have beene for ever ignorant of it.
that is, if it had not been for the Churches sake that God would reveal so glorious a mystery, the Angels in heaven must have been for ever ignorant of it.
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requisite it is that my pitty towards thee should not swallow up the respects to mine owne justice and honour, that my mercy should bee a righteous and a wise mercy.
requisite it is that my pity towards thee should not swallow up the respects to mine own Justice and honour, that my mercy should be a righteous and a wise mercy.
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Consult therefore together all ye children of men, and invent a way to reconcile my justice and mercy to one another, set mee in a course to shew you mercy, without parting from mine owne right,
Consult Therefore together all you children of men, and invent a Way to reconcile my Justice and mercy to one Another, Set me in a course to show you mercy, without parting from mine own right,
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and referr'd the method of our redemption unto humane discovery, we should for ever have continued in a desperate estate, everlastingly unable to conceive,
and referred the method of our redemption unto humane discovery, we should for ever have continued in a desperate estate, everlastingly unable to conceive,
If all the learning in the world were gather'd into one man, and that man should imploy all his time and studie to frame unto himselfe the notions of a sixth or seventh sense, which yet are as expressely fashion'd amongst those infinite Idea 's of Gods power and omniscience,
If all the learning in the world were gathered into one man, and that man should employ all his time and study to frame unto himself the notions of a sixth or seventh sense, which yet Are as expressly fashioned among those infinite Idea is of God's power and omniscience,
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For all humane knowledge of naturall things is wrought by a reflexion upon those Phantasmes or Idea's, which are impressions made from those senses wee already use,
For all humane knowledge of natural things is wrought by a reflection upon those Phantasms or Idea's, which Are impressions made from those Senses we already use,
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and are indeed nothing else but a kinde of notionall existence of things in the memory of man wrought by an externall and sensible perception of that reall existence which they have in themselves.
and Are indeed nothing Else but a kind of notional existence of things in the memory of man wrought by an external and sensible perception of that real existence which they have in themselves.
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That two should become one, and yet remaine two still, as God and man doe in one Christ, that hee who maketh should bee One with the thing which himselfe hath made;
That two should become one, and yet remain two still, as God and man do in one christ, that he who makes should be One with the thing which himself hath made;
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and kisse each other, that the debt should bee payed and yet pardoned, that the fault should bee punished and yet remitted, that death like Sampsons Lion should have life and sweetnesse in it,
and kiss each other, that the debt should be paid and yet pardoned, that the fault should be punished and yet remitted, that death like Sampsons lion should have life and sweetness in it,
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He only it is who openeth the bosome of his Father, that is, who revealeth the secret and mysterious counsels, and the tender and compassionat affections (for the bosome is the seat of secrets and of Love) of his Father unto the world.
He only it is who Openeth the bosom of his Father, that is, who Revealeth the secret and mysterious Counsels, and the tender and compassionate affections (for the bosom is the seat of secrets and of Love) of his Father unto the world.
Therefore the Gospell is called The Law of the spirit of life, and the ministration of the spirit, and the Revelation of the spirit, and No man can call Iesus Lord but by the holy spirit, that is,
Therefore the Gospel is called The Law of the Spirit of life, and the ministration of the Spirit, and the Revelation of the Spirit, and No man can call Iesus Lord but by the holy Spirit, that is,
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yet their hearts will never tremble, nor willingly submit themselves to his obedience, their conscience will never set to its seale to the spirituall power of Christ over the thoughts, desires,
yet their hearts will never tremble, nor willingly submit themselves to his Obedience, their conscience will never Set to its seal to the spiritual power of christ over the thoughts, Desires,
Christ is not the power nor the wisedome of God to any, but to those who are called, that is, to those unto whose consciences the Spirit witnesseth the righteousnes which is to bee found in him.
christ is not the power nor the Wisdom of God to any, but to those who Are called, that is, to those unto whose Consciences the Spirit Witnesseth the righteousness which is to be found in him.
So then the Publication of the Gospell belongeth unto men, but the effectuall teaching and revelation thereof unto the soule is the joynt worke of the holy Trinity, opening the heart to attend,
So then the Publication of the Gospel belongeth unto men, but the effectual teaching and Revelation thereof unto the soul is the joint work of the holy Trinity, opening the heart to attend,
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From whence wee may inferre, that what-ever men thinke of the ministerie and dispensation of the Word, yet undoubtedly the neglect and scorne which is shewed unto it, is done unto Christ himselfe, and that in his glory:
From whence we may infer, that whatever men think of the Ministry and Dispensation of the Word, yet undoubtedly the neglect and scorn which is showed unto it, is done unto christ himself, and that in his glory:
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You will say Christ is in heaven, how can any injuries of ours reach unto him? Surely though he be in heaven, (which is now the Court of his royall residence) yet hee hath to doe upon earth,
You will say christ is in heaven, how can any injuries of ours reach unto him? Surely though he be in heaven, (which is now the Court of his royal residence) yet he hath to do upon earth,
His spirit it was which in the Prophets did testifie of his sufferings and glory. Hee it was who gave manifest proofe of his owne power, speaking in his Apostles.
His Spirit it was which in the prophets did testify of his sufferings and glory. He it was who gave manifest proof of his own power, speaking in his Apostles.
that man is a notorious liar, yea (as the Apostle speaketh) he maketh God a liar too, in not beleeving the record which he giveth of his Sonne, which is, that hee should wash away the filth, and purge out the bloud of his people with a spirit of judgement, and a spirit of burning:
that man is a notorious liar, yea (as the Apostle speaks) he makes God a liar too, in not believing the record which he gives of his Son, which is, that he should wash away the filth, and purge out the blood of his people with a Spirit of judgement, and a Spirit of burning:
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and therefore a pure heart and a good conscience are the inseparable companions of an unfained faith. And therefore what-ever verball and ceremonious homage hee may tender unto Christ,
and Therefore a pure heart and a good conscience Are the inseparable Sodales of an unfeigned faith. And Therefore whatever verbal and ceremonious homage he may tender unto christ,
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Why should it be treason to kill a Judge in his ministerie on the bench? or esteemed an injurie to the state to doe any indignitie to the Ambassadour of a great prince? but because in such relations they are persons publike and representative, ut eorum bona malaque ad Rempublicam pertineant? why should the supreme Officer of the kingdome write Teste meipso in the name and power of his Prince,
Why should it be treason to kill a Judge in his Ministry on the bench? or esteemed an injury to the state to do any indignity to the Ambassador of a great Prince? but Because in such relations they Are Persons public and representative, ut Their Bona malaque ad res publicam pertineant? why should the supreme Officer of the Kingdom write Teste meipso in the name and power of his Prince,
but because he hath a more immediate representation of his sacred person, and commission thereunto? Surely the case is the same between Christ and his Ministers in their holy function.
but Because he hath a more immediate representation of his sacred person, and commission thereunto? Surely the case is the same between christ and his Ministers in their holy function.
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or in the constant omission of any evident dutie, fighteth against Christ himselfe, throweth away his owne mercy, stoppeth his eares at the entreaties of the Lord,
or in the constant omission of any evident duty, fights against christ himself, throweth away his own mercy, stoppeth his ears At the entreaties of the Lord,
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And if he so persist God will make him know, that there is flaming fire prepared for those that obey not the Gospell of our Lord Jesus Christ, 2 Thes. 1.8.
And if he so persist God will make him know, that there is flaming fire prepared for those that obey not the Gospel of our Lord jesus christ, 2 Thebes 1.8.
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and bring such affections of submission and obedience as becommeth his presence. Let him that hath an eare heare what the spirit saith unto the Churches.
and bring such affections of submission and Obedience as becomes his presence. Let him that hath an ear hear what the Spirit Says unto the Churches.
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And this was the honour of the Thessalonians and the men of Berea, that in the preaching of the Word they did set themselves as in Gods presence, expecting in it his authoritie,
And this was the honour of the Thessalonians and the men of Berea, that in the preaching of the Word they did Set themselves as in God's presence, expecting in it his Authority,
and with scorne to throw backe his owne personall commands into his face againe? And shall wee dare to come armed with high thoughts, and proud reasonings,
and with scorn to throw back his own personal commands into his face again? And shall we Dare to come armed with high thoughts, and proud reasonings,
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and stubborne resolutions against the majesty of the Lord himselfe, who speaketh from heaven unto us? Receive with meeknesse, saith the Apostle, the ingrafted Word, which is able to save your soules.
and stubborn resolutions against the majesty of the Lord himself, who speaks from heaven unto us? Receive with meekness, Says the Apostle, the ingrafted Word, which is able to save your Souls.
but when it is received with meeknesse, that is, when a man commeth with a resolution to lay downe his weapons, to fall downe on his face, and give glory to God;
but when it is received with meekness, that is, when a man comes with a resolution to lay down his weapons, to fallen down on his face, and give glory to God;
It may bee the Lord will urge upon my conscience the charge of his owne word, not to companie with fornicators, to have no fellowship with the unfruitfull workes of darkenesse, not to follow a multitude to doe evill,
It may be the Lord will urge upon my conscience the charge of his own word, not to company with fornicators, to have no fellowship with the unfruitful works of darkness, not to follow a multitude to do evil,
In these or any other the like cases, if a man can come with Saint Pauls temper of hart, not to consult with flesh and bloud, but Lord what wilt thou have me to doe? or with the answer of Samuel, Speake Lord for thy servant heareth ;
In these or any other the like cases, if a man can come with Saint Paul's temper of heart, not to consult with Flesh and blood, but Lord what wilt thou have me to do? or with the answer of Samuel, Speak Lord for thy servant hears;
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Here I am in my sinnes, strike where thou wilt, cut off which of mine earthly members thou wilt, I will not arme it, I will not extenuate it, I will not dispute with thee, I will not rebell against thee, I will second thee in it, I will praise thee for it;
Here I am in my Sins, strike where thou wilt, Cut off which of mine earthly members thou wilt, I will not arm it, I will not extenuate it, I will not dispute with thee, I will not rebel against thee, I will second thee in it, I will praise thee for it;
or to vouchsafe a little countenance to the dispencers of it (and yet alas how few are there who repay unto the ministers of the Gospell that double honor which God and not they hath given unto them?) but to part from our lusts,
or to vouchsafe a little countenance to the dispencers of it (and yet alas how few Are there who repay unto the Ministers of the Gospel that double honour which God and not they hath given unto them?) but to part from our Lustiest,
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yet all this would not give glorie enough to the ordinance of God. Men naturally love their lusts, the issue of their evill hearts, better than their lands,
yet all this would not give glory enough to the Ordinance of God. Men naturally love their Lustiest, the issue of their evil hearts, better than their Lands,
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The losse of cattell, and fruits, and water, and light, and the first-borne of all the land, was not enough to make Pharaoh let goe his sinne, hee will once more rush into the midst of a wonderfull deliverance of Israel,
The loss of cattle, and fruits, and water, and Light, and the firstborn of all the land, was not enough to make Pharaoh let go his sin, he will once more rush into the midst of a wonderful deliverance of Israel,
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and the satisfaction of his lust.) To doe justly then, to love mercy, and to walke humbly before God, to acknowledge his name in the voyce of the minister,
and the satisfaction of his lust.) To do justly then, to love mercy, and to walk humbly before God, to acknowledge his name in the voice of the minister,
Secondly, the Gospell is glorious in the promulgation & publishing of it unto the world. And this may appeare whether we consider the initiall Promulgation in Christs owne personall preaching.
Secondly, the Gospel is glorious in the Promulgation & publishing of it unto the world. And this may appear whither we Consider the initial Promulgation in Christ own personal preaching.
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Or the plenary Revelation thereof in the sending of the holy Ghost to those selected vessels who were to carry abroad this treasure unto all the world.
Or the plenary Revelation thereof in the sending of the holy Ghost to those selected vessels who were to carry abroad this treasure unto all the world.
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A Forerunner sent to prepare his way, and to beare his sword before him, as a Herald to proclaime his approach, and then at last is revealed the Glory of the Lord.
A Forerunner sent to prepare his Way, and to bear his sword before him, as a Herald to proclaim his approach, and then At last is revealed the Glory of the Lord.
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but when a prince will communicate himselfe unto any place, there is a publication, and officers sent abroad to give notice thereof, that meete entertainements may be provided.
but when a Prince will communicate himself unto any place, there is a publication, and Officers sent abroad to give notice thereof, that meet entertainments may be provided.
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how foule our hearts, how barren our consciences, and therefore he sendeth his Officers before his face with his owne Provision, his Graces of Humiliation, Repentance ▪ Desire, Love, Hope, Joy, hungring and thirsting after his appearance;
how foul our hearts, how barren our Consciences, and Therefore he sends his Officers before his face with his own Provision, his Graces of Humiliation, Repentance ▪ Desire, Love, Hope, Joy, hungering and thirsting After his appearance;
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Looke upon the more consummate publication of the Gospell (for Christ in his owne personall preaching is said but to have begun to teach, ) and we shall see that as Princes in the time of their solemne Inauguration doe some speciall acts of magnificence and honour, open prisons, proclaime pardons, create nobles, stampe coyne, fill conduits with wine, distribute donatives and congiaries to the people:
Look upon the more consummate publication of the Gospel (for christ in his own personal preaching is said but to have begun to teach,) and we shall see that as Princes in the time of their solemn Inauguration do Some special acts of magnificence and honour, open prisons, proclaim Pardons, create Nobles, stamp coin, fill conduits with wine, distribute donatives and congiaries to the people:
So Christ to testifie the glory of his Gospell, did reserve the full publication thereof unto the day of his instalment and solemne readmission into his Fathers glory againe.
So christ to testify the glory of his Gospel, did reserve the full publication thereof unto the day of his instalment and solemn readmission into his Father's glory again.
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When he ascended up on high he then led captivity captive, and gave gifts unto men, namely, the Holy Ghost, who is called the Gift of God, Act. 2.38. Act. 8 20 Ioh. 4.10. and in the plurall number Gifts, as elsewhere he is called seven spirits, Revel. 1.4. to note the plenty and variety of graces which are by him shed abroad upon the Church.
When he ascended up on high he then led captivity captive, and gave Gifts unto men, namely, the Holy Ghost, who is called the Gift of God, Act. 2.38. Act. 8 20 John 4.10. and in the plural number Gifts, as elsewhere he is called seven spirits, Revel. 1.4. to note the plenty and variety of graces which Are by him shed abroad upon the Church.
Wisedome, and faith, and knowledge, and healings, and prophesie, and discerning, and miracles, and tongues, All these worke one and the selfe-same spirit, dividing to every man severally as he will.
Wisdom, and faith, and knowledge, and healings, and prophesy, and discerning, and Miracles, and tongues, All these work one and the selfsame Spirit, dividing to every man severally as he will.
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And this further appeares, because in this more solemne publication of the Gospell there was much more Abundance of glorious light and grace, shed abroad into the world.
And this further appears, Because in this more solemn publication of the Gospel there was much more Abundance of glorious Light and grace, shed abroad into the world.
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The Sunne of Righteousnesse in his estate of humiliation was much ecclipsed, with the similitude of sinfull flesh, the Communion of our common infirmities, the poverty of a low condition, the griefe and vexation of the sinnes of men, the overshadowing of his divine vertue, the forme and entertainement of a servant, the burden of the guilt of sinne, the burden of the Law of God, the ignominie of a base death, the agonie of a cursed death.
The Sun of Righteousness in his estate of humiliation was much eclipsed, with the similitude of sinful Flesh, the Communion of our Common infirmities, the poverty of a low condition, the grief and vexation of the Sins of men, the overshadowing of his divine virtue, the Form and entertainment of a servant, the burden of the guilt of sin, the burden of the Law of God, the ignominy of a base death, the agony of a cursed death.
but in showres of raine, which multiply into rivers of living water (for the raine of the spirit floweth from heaven as from a spring) and into wels of Salvation, and into a sea of knowledge. Which attributes note unto us two things:
but in showers of rain, which multiply into Rivers of living water (for the rain of the Spirit flows from heaven as from a spring) and into wells of Salvation, and into a sea of knowledge. Which attributes note unto us two things:
Secondly, the growth and increase thereof, it should be living water, multiplying and swelling up like the waters of the Sanctuary, till it came to a bottomelesse and unmeasurable sea of eternall life.
Secondly, the growth and increase thereof, it should be living water, multiplying and swelling up like the waters of the Sanctuary, till it Come to a bottomless and unmeasurable sea of Eternal life.
And, to touch that which was before spoken of, very glorious are the vertues of the Spirit in the Gospell intimated in this similitude of living water. To quench the wrath of God, that otherwise consuming & unextinguishable fury, which devoureth the adversaries with everlasting burnings.
And, to touch that which was before spoken of, very glorious Are the Virtues of the Spirit in the Gospel intimated in this similitude of living water. To quench the wrath of God, that otherwise consuming & unextinguishable fury, which devoureth the Adversaries with everlasting burnings.
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and for medicine to cure the bruizes of the soule, onely upon the bankes of the waters of the Sanctuary, that is, in the knowledge of the word of truth, which is the Gospell of Salvation.
and for medicine to cure the bruises of the soul, only upon the banks of the waters of the Sanctuary, that is, in the knowledge of the word of truth, which is the Gospel of Salvation.
And therefore the Apostle puts the growth of these two together, as contributing a mutuall succour unto one another, Grow in Grace, and in the knowledge of our Lord Iesus Christ.
And Therefore the Apostle puts the growth of these two together, as contributing a mutual succour unto one Another, Grow in Grace, and in the knowledge of our Lord Iesus christ.
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And Saint Paul makes the knowledge of the will of God in wisdome, and after a spirituall maner to be the ground of fruitfulnesse in every good worke, and that again an inducement to increase in knowledge,
And Saint Paul makes the knowledge of the will of God in Wisdom, and After a spiritual manner to be the ground of fruitfulness in every good work, and that again an inducement to increase in knowledge,
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for we move towards nothing without preceding apprehensions of its goodnes, which apprehensions as they more seriously penetrate into the true and intimate worth of that thing,
for we move towards nothing without preceding apprehensions of its Goodness, which apprehensions as they more seriously penetrate into the true and intimate worth of that thing,
so the subordinate powers of the soule are overrul'd in their maner & measure of working towards grace, by those spirituall representations of the truth and excellency thereof, which are made in the understanding by the light of the Gospel.
so the subordinate Powers of the soul Are overruled in their manner & measure of working towards grace, by those spiritual representations of the truth and excellency thereof, which Are made in the understanding by the Light of the Gospel.
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the knowledge of the power of his resurrection, and fellowship of his sufferings was that which made him reach forth and presse forward unto the marke and price of that high calling which was before him.
the knowledge of the power of his resurrection, and fellowship of his sufferings was that which made him reach forth and press forward unto the mark and price of that high calling which was before him.
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We all, saith the Apostle, with open face behold as in a Glasse (that is, in the spirituall ministration of the Gospell, having the veile of carnall stupidity taken away by the Spirit) The glory of the Lord.
We all, Says the Apostle, with open face behold as in a Glass (that is, in the spiritual ministration of the Gospel, having the veil of carnal stupidity taken away by the Spirit) The glory of the Lord.
What glory doe we here behold, but that which a glasse is able to represent? Now in speculo nisi imago non cernitur, nothing can be seene in a glasse but the image of that thing which sheddeth forth its species thereupon;
What glory do we Here behold, but that which a glass is able to represent? Now in speculo nisi imago non cernitur, nothing can be seen in a glass but the image of that thing which sheds forth its species thereupon;
and he elsewhere putteth these two together, Man is the image and the glory of God, for nothing can have any thing of God in it, any resemblance or forme of him,
and he elsewhere putteth these two together, Man is the image and the glory of God, for nothing can have any thing of God in it, any resemblance or Form of him,
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But how doe we in the Gospell see the Image of God who is invisible? The Apostle expresseth that else-where, God who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ.
But how do we in the Gospel see the Image of God who is invisible? The Apostle Expresses that elsewhere, God who commanded the Light to shine out of darkness, hath shined in our hearts, to give the Light of the knowledge of the glory of God in the face of Iesus christ.
Christ is the Image and expresse Character of his Fathers glory, as the impression in the wax is of the forme and fashion of the seale, there is no excellencie in God which is not compleatly, adequately, and distinctly in Christ;
christ is the Image and express Character of his Father's glory, as the impression in the wax is of the Form and fashion of the seal, there is no excellency in God which is not completely, adequately, and distinctly in christ;
though hee himselfe were absent, might we not truly say this glasse is the face of that man, whose image it so constantly retaineth? So, in asmuch as Christ is most exactly represented in his Gospell (so that when we come into his personall and reall presence, to know even as we are knowne, we shall be able truely to say, this is indeed the very person who was so long since in his Gospell exhibited to my faith, sic ille manus, sic ora gerebat ) it is therefore justly by the Apostle called the face of Iesus Christ ;
though he himself were absent, might we not truly say this glass is the face of that man, whose image it so constantly retaineth? So, in as as christ is most exactly represented in his Gospel (so that when we come into his personal and real presence, to know even as we Are known, we shall be able truly to say, this is indeed the very person who was so long since in his Gospel exhibited to my faith, sic Isle manus, sic ora gerebat) it is Therefore justly by the Apostle called the face of Iesus christ;
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Therefore that which is usually called Preaching the Gospell, is in other places called Preaching the Kingdome, and the riches of Christ, to note the glory of those things which are in the Gospell revealed unto the Church.
Therefore that which is usually called Preaching the Gospel, is in other places called Preaching the Kingdom, and the riches of christ, to note the glory of those things which Are in the Gospel revealed unto the Church.
wisdome to reconcile his owne attributes of mercy and truth, righteousnesse and peace, which by the fall of man seemed to be at variance among themselves, wisdome in reconciling the world of obstinate and rebellious enemies unto himselfe, wisdome in sanctifying the whole creation by the bloud of the crosse,
Wisdom to reconcile his own attributes of mercy and truth, righteousness and peace, which by the fallen of man seemed to be At variance among themselves, Wisdom in reconciling the world of obstinate and rebellious enemies unto himself, Wisdom in sanctifying the Whole creation by the blood of the cross,
wisdome in uniting the Iewes and Gentiles, and reducing their former jealousies and disaffections unto an intimate fellowship in the same common mysteries:
Wisdom in uniting the Iewes and Gentiles, and reducing their former jealousies and disaffections unto an intimate fellowship in the same Common Mysteres:
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In one word, wisdome above the admiration of the blessed Angels, in finding out a way to give greater satisfaction to his offended justice, by shewing mercie and saving sinners,
In one word, Wisdom above the admiration of the blessed Angels, in finding out a Way to give greater satisfaction to his offended Justice, by showing mercy and Saving Sinners,
It containeth the Glory of Gods goodnesse and mercy, of that NONLATINALPHABET, good-will towards men, which brought glory to God, and to the earth peace:
It Containeth the Glory of God's Goodness and mercy, of that, goodwill towards men, which brought glory to God, and to the earth peace:
God left not himselfe without witnesses of his care, and evidences of some love even to those whom he suffered to walke in their owne wayes without any knowledge of his Gospell;
God left not himself without Witnesses of his care, and evidences of Some love even to those whom he suffered to walk in their own ways without any knowledge of his Gospel;
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Gods speciall and gracious mercy, the mercy of his promises in Christ, doth convey unto the soule an interest in all his goodnesse, nay, it maketh all things good unto us, so that we may call them ours,
God's special and gracious mercy, the mercy of his promises in christ, does convey unto the soul an Interest in all his Goodness, nay, it makes all things good unto us, so that we may call them ours,
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Death it selfe and persecutions are amongst the legacies of Christ unto the Church, and a portion of all that goodnesse with which in the Gospell shee is endowed.
Death it self and persecutions Are among the legacies of christ unto the Church, and a portion of all that Goodness with which in the Gospel she is endowed.
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but in the Gospell of Christ, there is abundance, even a whole kingdome of grace (the Apostle saith, that by Iesus Christ grace raigned ) there is grace to remove the curse of the Law, by Gods favour towards us:
but in the Gospel of christ, there is abundance, even a Whole Kingdom of grace (the Apostle Says, that by Iesus christ grace reigned) there is grace to remove the curse of the Law, by God's favour towards us:
Lastly, it containeth in some sort the glory of Gods heavenly kingdome, in that therein are let in the glimpses and first fruits, the seales and assurances thereof unto the soule by the promises, testimonies, and comforts of the Spirit.
Lastly, it Containeth in Some sort the glory of God's heavenly Kingdom, in that therein Are let in the glimpses and First fruits, the Seals and assurances thereof unto the soul by the promises, testimonies, and comforts of the Spirit.
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And therefore it is frequently called the Gospell of the kingdome, and the mysteries of the kingdome of God, namely, that kingdome which beginneth here, but shall never end.
And Therefore it is frequently called the Gospel of the Kingdom, and the Mysteres of the Kingdom of God, namely, that Kingdom which begins Here, but shall never end.
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so when a Christian is translated from earth to heaven, he is still in the same kingdome, in heaven it is the kingdome of glory (mended much by the different excellencie of the place and preferment of the person) in earth it is the same kingdome,
so when a Christian is translated from earth to heaven, he is still in the same Kingdom, in heaven it is the Kingdom of glory (mended much by the different excellency of the place and preferment of the person) in earth it is the same Kingdom,
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though in a lesse amene and comfortable climate, the kingdome of the Gospell. These and many other the like things are the glorious matters which the Gospell containeth.
though in a less amene and comfortable climate, the Kingdom of the Gospel. These and many other the like things Are the glorious matters which the Gospel Containeth.
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wee must not looke upon him in his owne immediate brightnesse and essence, nor by our sawcie curiosities prie into the secrets of his unrevealed glory,
we must not look upon him in his own immediate brightness and essence, nor by our saucy curiosities pry into the secrets of his unrevealed glory,
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but we cannot have the knowledge of his bosome, that is, of his counsels, and of his compassions, nor the knowledge of his Image, that is, of his holinesse, grace and righteousnesse;
but we cannot have the knowledge of his bosom, that is, of his Counsels, and of his compassions, nor the knowledge of his Image, that is, of his holiness, grace and righteousness;
we may know God in the World, for in the Creation is manifest NONLATINALPHABET, that which may bee knowne of him, namely his eternall power and God-head. But this is a barren and fruitlesse knowledge, which will not keepe downe unrighteousnesse;
we may know God in the World, for in the Creation is manifest, that which may be known of him, namely his Eternal power and Godhead. But this is a barren and fruitless knowledge, which will not keep down unrighteousness;
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but became vaine in their imaginations, and held that truth of him which was in the Creation revealed, in unrighteousnesse. Wee may know him in his Law too, and that in exceeding great glory when God came from Teman, and the Holy One from mount Paran (whereabout the Law was the second time repeated by Moses) his glory covered the heavens,
but became vain in their Imaginations, and held that truth of him which was in the Creation revealed, in unrighteousness. we may know him in his Law too, and that in exceeding great glory when God Come from Teman, and the Holy One from mount Paran (whereabout the Law was the second time repeated by Moses) his glory covered the heavens,
wee know the patterne we must walke by, we know the life we must live by, we know the treasure wee must be supplied by, we know whom wee have beleeved, wee know whom wee may be bold with in all straits and distresses, wee know God in Christ full of love, full of compassion, full of eares to heare us, full of eyes to watch over us, full of hands to fight for us, full of tongues to commune with us, full of power to preserve us, full grace to transforme us, full of fidelity to keepe covenant with us, full of wisdome to conduct us, full of redemption to save us, full of glory to reward us.
we know the pattern we must walk by, we know the life we must live by, we know the treasure we must be supplied by, we know whom we have believed, we know whom we may be bold with in all straits and Distresses, we know God in christ full of love, full of compassion, full of ears to hear us, full of eyes to watch over us, full of hands to fight for us, full of tongues to commune with us, full of power to preserve us, full grace to transform us, full of Fidis to keep Covenant with us, full of Wisdom to conduct us, full of redemption to save us, full of glory to reward us.
Let us therefore put our selves into this Rocke, that Gods goodnesse may passe before us, that he may communicate the mysteries of his kingdom and of his glory unto us, that by him our persons may be accepted, our prayers admitted, our services regarded, our acquaintance and fellowship with the Lord increased, by that blessed Spirit which is from them both shed abroad in his Gospell upon us.
Let us Therefore put our selves into this Rock, that God's Goodness may pass before us, that he may communicate the Mysteres of his Kingdom and of his glory unto us, that by him our Persons may be accepted, our Prayers admitted, our services regarded, our acquaintance and fellowship with the Lord increased, by that blessed Spirit which is from them both shed abroad in his Gospel upon us.
But that which the Law could not doe, in as much as it was weake through the flesh, the Law of the Spirit of life in Christ Iesus (which is a periphrasis of the Gospell,
But that which the Law could not do, in as much as it was weak through the Flesh, the Law of the Spirit of life in christ Iesus (which is a periphrasis of the Gospel,
So then the Law was glorious, but the Gospell in many respects did excell in glory, 2 Cor. 3.10. To take a more particular view of the spirituall glory of the Gospell of Christ in those excellent ends and purposes for which it serveth:
So then the Law was glorious, but the Gospel in many respects did excel in glory, 2 Cor. 3.10. To take a more particular view of the spiritual glory of the Gospel of christ in those excellent ends and Purposes for which it serves:
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Light was the first of all the creatures which were made, and the Apostle magnifieth it for a glorious thing in those other luminaries which were after created, 1 Cor. 15.41.
Light was the First of all the creatures which were made, and the Apostle magnifieth it for a glorious thing in those other luminaries which were After created, 1 Cor. 15.41.
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How much more glorious was the light of the Gospell? The Apostle calleth it NONLATINALPHABET, A marvellous light: and therefore the kingdome of the Gospell is exprest by light and glory together, as termes of a promiscuous signification, Esay 60.1, 2, 3. Of all other learning the knowledge of the Gospell doth infinitly excell in worth, both in regard of the object thereof, which is God, manifested in the flesh,
How much more glorious was the Light of the Gospel? The Apostle calls it, A marvellous Light: and Therefore the Kingdom of the Gospel is expressed by Light and glory together, as terms of a promiscuous signification, Isaiah 60.1, 2, 3. Of all other learning the knowledge of the Gospel does infinitely excel in worth, both in regard of the Object thereof, which is God, manifested in the Flesh,
A knowledge which passeth knowledge, a knowledge which bringeth fulnesse with it, even all the fulnesse of God, a knowledge so excellent, that all other humane excellencies are but dung in comparison of it.
A knowledge which passes knowledge, a knowledge which brings fullness with it, even all the fullness of God, a knowledge so excellent, that all other humane excellencies Are but dung in comparison of it.
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and the joyes of heaven to fill them) with metaphysicall, or mathematicall, or philologicall contemplations, which yet are the highest delicacies which humane reason doth fasten on to delight in? And yet we finde the Angels in heaven, with much greedinesse of speculation stoope downe,
and the Joys of heaven to fill them) with metaphysical, or mathematical, or philological contemplations, which yet Are the highest delicacies which humane reason does fasten on to delight in? And yet we find the Angels in heaven, with much greediness of speculation stoop down,
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but in the learning of the Gospell, and in the spirituall revelations and evidences of the benefits of Christ to the soule from thence, there is a knowledge which surpasseth the comprehension of any angell of darknesse;
but in the learning of the Gospel, and in the spiritual revelations and evidences of the benefits of christ to the soul from thence, there is a knowledge which Surpasses the comprehension of any angel of darkness;
and for that reason he interdicted Christians the use of Schooles and humane learning, as things improper to their beleeving religion (a persecution esteemed by the Ancients as cruel as the other bloudy massacres of his predecessors.) To which slander,
and for that reason he interdicted Christians the use of Schools and humane learning, as things improper to their believing Religion (a persecution esteemed by the Ancients as cruel as the other bloody massacres of his predecessors.) To which slander,
and in the professours of that religion, of as profound learning, as invincible argumentation, and as forcible eloquence as in any Heathen Author (for I dare challenge all the Pagan learning in the world to parallel the writings of Clemens of Alexandria, Origen, Iustin, Tertullian, Cyprian, Minutius, Augustine, Theodoret, Nazianzen, and the other champions of Christian Religion against Gentilisme) yet he rather chooseth thus to answer, that that authoritie, which the faith he so much derided was built upon, came to the soule with more selfe-evidence,
and in the professors of that Religion, of as profound learning, as invincible argumentation, and as forcible eloquence as in any Heathen Author (for I Dare challenge all the Pagan learning in the world to parallel the writings of Clemens of Alexandria, Origen, Justin, Tertullian, Cyprian, Minutius, Augustine, Theodoret, Nazianzen, and the other champions of Christian Religion against Gentilism) yet he rather chooses thus to answer, that that Authority, which the faith he so much derided was built upon, Come to the soul with more self-evidence,
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yet to those that were perfect, it was an hidden and mysterious wisdome, able to convince the gain-sayers, to convert sinners, to comfort mourners, to give wisdome to the simple,
yet to those that were perfect, it was an hidden and mysterious Wisdom, able to convince the gainsayers, to convert Sinners, to Comfort mourners, to give Wisdom to the simple,
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It is not for want of sufficiencie in the Gospell, but for want of more intimate acquaintance and knowledge thereof in us, that the children of this world are more wise in their generation, than the children of light.
It is not for want of sufficiency in the Gospel, but for want of more intimate acquaintance and knowledge thereof in us, that the children of this world Are more wise in their generation, than the children of Light.
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It is the glory of a man to passe by an offence, and the Lord proclaimeth his glory to Moses, in that he would forgive iniquitie, transgression and sinne, that is, multitudes of sinnes,
It is the glory of a man to pass by an offence, and the Lord proclaims his glory to Moses, in that he would forgive iniquity, Transgression and sin, that is, Multitudes of Sins,
even as the heavens are higher than the earth, because he can abundantly pardon, or multiply forgivenesses upon those who forsake their wayes and turne to him, Esay 55.7, 8, 9. and therefore justifying faith whereby we rely upon the power of God to forgive and subdue our sinnes, is said to give glory to God.
even as the heavens Are higher than the earth, Because he can abundantly pardon, or multiply Forgivenesses upon those who forsake their ways and turn to him, Isaiah 55.7, 8, 9. and Therefore justifying faith whereby we rely upon the power of God to forgive and subdue our Sins, is said to give glory to God.
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Abraham staggered not at the Promise through unbeleefe, but being strong in faith hee gave glory to God, namely, the glory of his power and fidelity, Rom. 4.20, 21. Ye shall not bring this congregation into the Land which I have given them, saith the Lord to Moses and Aaron, because yee beleeved me not, to sanctifie mee in the eyes of the children of Israel, that is, to give me the glory of my power and truth (for to sanctifie the Lord of hoasts, signifieth to glorifie his power, by fearing him more than men,
Abraham staggered not At the Promise through unbelief, but being strong in faith he gave glory to God, namely, the glory of his power and Fidis, Rom. 4.20, 21. You shall not bring this congregation into the Land which I have given them, Says the Lord to Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, that is, to give me the glory of my power and truth (for to sanctify the Lord of hosts, signifies to Glorify his power, by fearing him more than men,
and by relying on him against the power and confederacies of men, Esay 8.12, 13. And therefore in the same argument touching the happinesse of the Saints,
and by relying on him against the power and confederacies of men, Isaiah 8.12, 13. And Therefore in the same argument touching the happiness of the Saints,
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Saint Peter useth in one place sanctifying of the Lord in our hearts, and in another glorifying of him, as termes equivalent;) And therefore unbeleefe is said to make God a lyar, that is, to dishonour him, and to rob him of the glory of his truth;
Saint Peter uses in one place sanctifying of the Lord in our hearts, and in Another glorifying of him, as terms equivalent;) And Therefore unbelief is said to make God a liar, that is, to dishonour him, and to rob him of the glory of his truth;
And therefore murmurers, and unbeleevers are said to speake against God, and to grieve him, to tempt, to limit him, that is, to call into question the glory of his power and truth.
And Therefore murmurers, and unbelievers Are said to speak against God, and to grieve him, to tempt, to limit him, that is, to call into question the glory of his power and truth.
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Herein then consisteth another glorious effect of the Gospell of Christ, that being a ministration of righteousnesse, it is a glasse of that power, truth, mercy,
Herein then Consisteth Another glorious Effect of the Gospel of christ, that being a ministration of righteousness, it is a glass of that power, truth, mercy,
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If the ministration of death (saith the Apostle) were glorious, how shall not the ministration of the Spirit be rather glorious? 2 Cor. 3.6, 7, 8. The Law alone by it selfe is towards sinners but a dead letter, onely the rule according unto which a man ought to walke, not any principle enabling him to walke.
If the ministration of death (Says the Apostle) were glorious, how shall not the ministration of the Spirit be rather glorious? 2 Cor. 3.6, 7, 8. The Law alone by it self is towards Sinners but a dead Letter, only the Rule according unto which a man ought to walk, not any principle enabling him to walk.
nay, further the Law hath occasionally from the sinne of man a malignant propertie in it, to irritate and exasperate lust the more, to beget an occasionall rage and fiercenesse in our nature.
nay, further the Law hath occasionally from the sin of man a malignant property in it, to irritate and exasperate lust the more, to beget an occasional rage and fierceness in our nature.
even as the glory of the Sunne shining upon a glasse, and from that glasse reflecting on a wall, doth therein produce a more extraordinary image of its owne light:
even as the glory of the Sun shining upon a glass, and from that glass reflecting on a wall, does therein produce a more extraordinary image of its own Light:
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so that the Apostles NONLATINALPHABET, is the same with the Poets è speculo in speculum ▪ from the glory of the Gospell which is one glasse of Gods Image, there is sh•ped the same glory in the heart, which is another glasse of his Image.
so that the Apostles, is the same with the Poets è speculo in speculum ▪ from the glory of the Gospel which is one glass of God's Image, there is sh•ped the same glory in the heart, which is Another glass of his Image.
Fourthly, it is a glorious Gospell in the Iudicature thereof. The Spirit i• the Gospell doth convince not of righteousnesse onely, but of Iudgement too ;
Fourthly, it is a glorious Gospel in the Judicature thereof. The Spirit i• the Gospel does convince not of righteousness only, but of Judgement too;
shal enable mens owne hearts to proceed like upright Iudges with truth and with victory (which are two of the principall honours of judgement) against their owne lusts, to censure, to condemne, to crucifie them,
shall enable men's own hearts to proceed like upright Judges with truth and with victory (which Are two of the principal honours of judgement) against their own Lustiest, to censure, to condemn, to crucify them,
Thus the government of the Gospell in the heart, makes a man severe to sentence every sinne, to hang up his Haman, his favourite lusts, to give up himselfe to the obedience of Christ,
Thus the government of the Gospel in the heart, makes a man severe to sentence every sin, to hang up his Haman, his favourite Lustiest, to give up himself to the Obedience of christ,
If the world set upon us with any temptations on the right hand, or on the left, with disgraces, persecutions, discomforts, exprobrations, l•e this was the man who made God his helpe,
If the world Set upon us with any temptations on the right hand, or on the left, with disgraces, persecutions, discomforts, exprobrations, l•e this was the man who made God his help,
this is answer sufficient against all the discouragements of the world, I know whom I have beleeved, I know that hee hath overcome the world, I know that he is able to keepe that which I have committed unto him,
this is answer sufficient against all the discouragements of the world, I know whom I have believed, I know that he hath overcome the world, I know that he is able to keep that which I have committed unto him,
If with pleasures, honours, and gilded baites to draw us away from God, Faith in the Gospell easily overcommeth the world, for it giveth both the Promises and first-fruits of such Treasures as are infinitely more pretious and massie than all the world can affoord;
If with pleasures, honours, and gilded baits to draw us away from God, Faith in the Gospel Easily Overcometh the world, for it gives both the Promises and Firstfruits of such Treasures as Are infinitely more precious and massy than all the world can afford;
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the very reproches of Christ (how much more his Promises, how infinitely more his Performances at the last?) are farre greater riches, than the treasures of Egypt.
the very Reproaches of christ (how much more his Promises, how infinitely more his Performances At the last?) Are Far greater riches, than the treasures of Egypt.
If Satan, or our owne reasonings stand up against the kingdome of Christ in us, the Gospell is a store-house which can furnish us with armorie of all sorts to repell them.
If Satan, or our own reasonings stand up against the Kingdom of christ in us, the Gospel is a storehouse which can furnish us with armoury of all sorts to repel them.
Faith can quench firie darts, the weapons of the spirit can captivate the very thoughts of the heart unto the obedience of Christ, no weapon which is formed against it can prosper,
Faith can quench firy darts, the weapons of the Spirit can captivate the very thoughts of the heart unto the Obedience of christ, no weapon which is formed against it can prosper,
How easily would afflictions make us mistrust Gods affection to us, and so change ours unto him (for this is certaine, His Love to us is the originall of our love to him) make us murmure, repine, struggle, fret under his hand,
How Easily would afflictions make us mistrust God's affection to us, and so change ours unto him (for this is certain, His Love to us is the original of our love to him) make us murmur, repine, struggle, fret under his hand,
as the pruning and harrowing of our foules that they may bring forth more fruit? Except thy Law had beene my delight, I should have perished in mine affliction.
as the pruning and harrowing of our fowls that they may bring forth more fruit? Except thy Law had been my delight, I should have perished in mine affliction.
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It wrought so with that wicked king of Israel, Behold this evill is of the Lord, what should I waite upon the Lord any longer? what profit is there to walke humbly before him, or to afflict our selves before him, who will not see,
It wrought so with that wicked King of Israel, Behold this evil is of the Lord, what should I wait upon the Lord any longer? what profit is there to walk humbly before him, or to afflict our selves before him, who will not see,
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nor take knowledge of it, but continue to be our enemie still? But the Gospell teacheth a mans heart to rest in God, assureth it that there is hope in Israel,
nor take knowledge of it, but continue to be our enemy still? But the Gospel Teaches a men heart to rest in God, assureth it that there is hope in Israel,
Againe, how easily would Temptations over-turne the faith of men, if it were not daily supported by the Word? what is the reason that the sheepe of Christ will not follow strangers,
Again, how Easily would Temptations overturn the faith of men, if it were not daily supported by the Word? what is the reason that the sheep of christ will not follow Strangers,
nor know their voice, that is, will not acknowledge any force, nor subscribe in their hearts to the conviction or evidence of any temptation which would draw them from God,
nor know their voice, that is, will not acknowledge any force, nor subscribe in their hearts to the conviction or evidence of any temptation which would draw them from God,
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but onely because they heare and know the voice of Christ in his Gospell, and feele a spirit in their owne hearts setting to its seale and bearing witnesse to that truth from whence those solicitations would seduce them? The Apostle foretold the Elders of Ephesus at his solemne departure from them, that grievous wolves would enter in amongst them,
but only Because they hear and know the voice of christ in his Gospel, and feel a Spirit in their own hearts setting to its seal and bearing witness to that truth from whence those solicitations would seduce them? The Apostle foretold the Elders of Ephesus At his solemn departure from them, that grievous wolves would enter in among them,
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and to the Word of his grace which is able to build you up, &c. Noting, that it is the Word of God which keepeth men from being drawne away with perverse disputes.
and to the Word of his grace which is able to built you up, etc. Noting, that it is the Word of God which Keepeth men from being drawn away with perverse disputes.
It giveth men the highest priviledge in the world to bee called the Sonnes of God, to bee kings and priests before him, to be a Royall priesthood, a holy nation, a peculiar people, a nation of priests. Nothing doth so honour a land as to bee the seate of the Gospell.
It gives men the highest privilege in the world to be called the Sons of God, to be Kings and Priests before him, to be a Royal priesthood, a holy Nation, a peculiar people, a Nation of Priests. Nothing does so honour a land as to be the seat of the Gospel.
Therefore the Arke is called the Glory of Israel, and Christ the glory of Israel, and the excellency of Iacob, neither is there any thing else allowed a man to glory in save onely this that hee understandeth and knoweth the Lord in his word.
Therefore the Ark is called the Glory of Israel, and christ the glory of Israel, and the excellency of Iacob, neither is there any thing Else allowed a man to glory in save only this that he understands and Knoweth the Lord in his word.
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It putteth magnanimity into the breasts of men, high thoughts, regall affections, publike desires and attempts, a kinde of heavenly ambition to doe and to gaine the greatest good.
It putteth magnanimity into the breasts of men, high thoughts, regal affections, public Desires and attempts, a kind of heavenly ambition to do and to gain the greatest good.
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That which other men make the utmost point even of their impudent and immodest hopes, the secular favours and dignities of the world, these put lowest under their feet;
That which other men make the utmost point even of their impudent and immodest hope's, the secular favours and dignities of the world, these put lowest under their feet;
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They no sooner are placed in the body of Christ but they have publike services, some to preach, some to defend, all to pray, to practise, to adorne the profession they have under-taken.
They no sooner Are placed in the body of christ but they have public services, Some to preach, Some to defend, all to pray, to practise, to adorn the profession they have undertaken.
The Gospell is a Depositum, a publike Treasure, committed to the keeping of every Christian, each man having, as it were, a severall key of the Church, a severall trust for the honour of this kingdome deliver'd unto him.
The Gospel is a Depositum, a public Treasure, committed to the keeping of every Christian, each man having, as it were, a several key of the Church, a several trust for the honour of this Kingdom Delivered unto him.
Of Ezekiah, that he restored the service, and repaired the Temple of God, that he spake comfortably to the Levites, who taught the good knowledge of the Lord, that hee proclaimed a solemne passeover, that hee ordered the courses of the Priests and Levites, that hee gave commandement concerning the portion of their due maintenance, that they might be encouraged in the Law of the Lord (a patterne worthy the admiration and imitation of all Christian princes, in spight of the sacrilegious doctrine of those men who would rob them of that power and office which God hath given them for the establishment of his Gospell, and it was imitated by the first Christian Prince that ever the world had.) Lastly, the Gospell is committed to the keeping of every Christian to practise it, to adorne it, to pray for it, to be valiant and couragious in his place and station for the truth of it.
Of Hezekiah, that he restored the service, and repaired the Temple of God, that he spoke comfortably to the Levites, who taught the good knowledge of the Lord, that he proclaimed a solemn passover, that he ordered the courses of the Priests and Levites, that he gave Commandment Concerning the portion of their due maintenance, that they might be encouraged in the Law of the Lord (a pattern worthy the admiration and imitation of all Christian Princes, in spite of the sacrilegious Doctrine of those men who would rob them of that power and office which God hath given them for the establishment of his Gospel, and it was imitated by the First Christian Prince that ever the world had.) Lastly, the Gospel is committed to the keeping of every Christian to practise it, to adorn it, to pray for it, to be valiant and courageous in his place and station for the truth of it.
and to degenerate from that high and publike condition in which God had placed him. Againe, it putteth a spirit of Fortitude and boldnesse into the hearts of men.
and to degenerate from that high and public condition in which God had placed him. Again, it putteth a Spirit of Fortitude and boldness into the hearts of men.
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Boldnesse to withstand the corruptions of the times, to walke contrary to the courses of the world, to out-face the sinnes and the scornes of men, to be valiant for a despised truth or power of religion, not to be ashamed of a persecuted profession, to spread out contra torrentem brachia ▪ to stand alone against the power and credit of a prevailing faction, as Paul against the contradiction of the Iewes,
Boldness to withstand the corruptions of the times, to walk contrary to the courses of the world, to outface the Sins and the scorns of men, to be valiant for a despised truth or power of Religion, not to be ashamed of a persecuted profession, to spread out contra torrentem branchia ▪ to stand alone against the power and credit of a prevailing faction, as Paul against the contradiction of the Iewes,
and Peter and Iohn against a Synode of Pharises, and those invincible champions of Christ, Athanasius against the power of Constantius, the frequent synodicall conventions of countenanced heretiks,
and Peter and John against a Synod of Pharisees, and those invincible champions of christ, Athanasius against the power of Constantius, the frequent synodical conventions of countenanced Heretics,
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Ambrose against the wrath and terrour of the emperour of the world, to whom, having imbrued his hands in much innocent bloud, that holy Father durst not deliver the bloud of Christ.
Ambrose against the wrath and terror of the emperor of the world, to whom, having imbrued his hands in much innocent blood, that holy Father durst not deliver the blood of christ.
Nay further, the Gospell giveth boldnesse against that universall fire which shall melt the Elements, and shrivell up the heavens like a role of parchment;
Nay further, the Gospel gives boldness against that universal fire which shall melt the Elements, and shrivel up the heavens like a role of parchment;
I have not troubled Israel, but thou and thy fathers house? And that of Micaiah, against the base request of a flattering Courtier, who thought God to bee such an one as himselfe, that would magnifie and cry up the ends of a wicked king, As the Lord liveth, what the Lord saith unto me, that will I speake.
I have not troubled Israel, but thou and thy Father's house? And that of Micaiah, against the base request of a flattering Courtier, who Thought God to be such an one as himself, that would magnify and cry up the ends of a wicked King, As the Lord lives, what the Lord Says unto me, that will I speak.
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And that of Amos against the unworthy instructions of Amaziah, the priest of Bethel, Thou saiest prophesie not against Israel, and drop not thy words against the house of Isaac;
And that of Amos against the unworthy instructions of Amaziah, the priest of Bethel, Thou Sayest prophesy not against Israel, and drop not thy words against the house of Isaac;
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The time would faile if I should speake of the unbended constancy (or as the Gentiles stiled it, obstinacie) of Ignatius, Polycarp, Iustin, Cyprian, Pionius, Sabina, Maximus, as those infinite armies of holy martyrs, who posed the inventions, tyred out the cruelties, withstood the flatteries,
The time would fail if I should speak of the unbended constancy (or as the Gentiles styled it, obstinacy) of Ignatius, Polycarp, Justin, Cyprian, Pionius, Sabina, Maximus, as those infinite armies of holy Martyrs, who posed the Inventions, tired out the cruelties, withstood the flatteries,
yet such a majestie and honor did God even then put upon him, and that in the thoughts of the king himselfe, that he could not be in quiet till hee consulted with him about the will of the Lord,
yet such a majesty and honour did God even then put upon him, and that in the thoughts of the King himself, that he could not be in quiet till he consulted with him about the will of the Lord,
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The whole Councell of Scribes and Pharises, they who afterwards gnashed on Stephen with their teeth, were forc'd to acknowledge the majestie of holinesse shining upon him, They stedfastly looked on him,
The Whole Council of Scribes and Pharisees, they who afterwards gnashed on Stephen with their teeth, were forced to acknowledge the majesty of holiness shining upon him, They steadfastly looked on him,
This wee finde verified in the poore astonished keeper of the prison into which Paul and Silas had been cast, he sprang in and came trembling and fell downe before them,
This we find verified in the poor astonished keeper of the prison into which Paul and Silas had been cast, he sprang in and Come trembling and fell down before them,
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and brought them forth, and said, NONLATINALPHABET, Sirs (which is an honourable appellation, fit rather for Princes than for prisoners) what must I doe to be saved? It is true that naturally men hate Christ and his servants,
and brought them forth, and said,, Sirs (which is an honourable appellation, fit rather for Princes than for Prisoners) what must I do to be saved? It is true that naturally men hate christ and his Servants,
but as a man hateth a Lion, or as a Malefactor hateth his Judge, or as a Theefe hateth the light, with a compounded hatred, mixed with a feare and dread of that majestie within them.
but as a man hates a lion, or as a Malefactor hates his Judge, or as a Thief hates the Light, with a compounded hatred, mixed with a Fear and dread of that majesty within them.
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Which Majestie hath sometimes shined so brightly even under torments and persecutions, that it hath forced from Heathen Emperours a desire of the Christians Prayers, sometimes not astonished onely, but converted the adversaries.
Which Majesty hath sometime shined so brightly even under torments and persecutions, that it hath forced from Heathen emperors a desire of the Christians Prayers, sometime not astonished only, but converted the Adversaries.
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Lastly, the Gospell bringeth liberty and joy into the hearts of men with it. The liberty a Glorious liberty, Rom. 8.21. and the joy a glorious joy, 1 Pet. 1.8. therefore the Gospell is called a Gospell of great joy, Luke 2.10. Liberty is so sacred a thing, that indeed it belongs in the whole compasse of it onely to the Prince:
Lastly, the Gospel brings liberty and joy into the hearts of men with it. The liberty a Glorious liberty, Rom. 8.21. and the joy a glorious joy, 1 Pet. 1.8. Therefore the Gospel is called a Gospel of great joy, Lycia 2.10. Liberty is so sacred a thing, that indeed it belongs in the Whole compass of it only to the Prince:
for though other men be free from servitude, yet they are not free from subjection. Now the Gospell giveth a plenary freedome to the consciences of men;
for though other men be free from servitude, yet they Are not free from subjection. Now the Gospel gives a plenary freedom to the Consciences of men;
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and to open their everlasting doores, that this King of Glorie may enter in. We may therefore boldly smite with the Rod of his mouth, wee must cry aloud,
and to open their everlasting doors, that this King of Glory may enter in. We may Therefore boldly smite with the Rod of his Mouth, we must cry aloud,
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This use the Apostle maketh of the Glorie of the Gospell, seeing we have such Hope, that is, seeing in this glorious Gospell we have the dispensation of a blessed Hope unto men;
This use the Apostle makes of the Glory of the Gospel, seeing we have such Hope, that is, seeing in this glorious Gospel we have the Dispensation of a blessed Hope unto men;
or the revelation of Christ, who is unto us the Hope of Glorie, or the assured confidence of doing excellent workes by the vertue of this so glorious a word;
or the Revelation of christ, who is unto us the Hope of Glory, or the assured confidence of doing excellent works by the virtue of this so glorious a word;
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for why should he, who bringeth unto men glad tidings of glorious things, which offereth unto them the blessed Hope of Eternall life, bee affraid or ashamed of his Office? Though Rome were the seate,
for why should he, who brings unto men glad tidings of glorious things, which Offereth unto them the blessed Hope of Eternal life, be afraid or ashamed of his Office? Though Rome were the seat,
and that emperour the first Dedicator of the persecutions of the Church, yet even unto that place the Apostle was not ashamed to preach the Gospell of Christ, because it was the Power of God unto Salvation.
and that emperor the First Dedicator of the persecutions of the Church, yet even unto that place the Apostle was not ashamed to preach the Gospel of christ, Because it was the Power of God unto Salvation.
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For first, wee are dispensers of all Gods counsell, there must not be a Word which God hath commanded that we should refuse to make knowne unto the people,
For First, we Are dispensers of all God's counsel, there must not be a Word which God hath commanded that we should refuse to make known unto the people,
Thus we finde when the Angell of the Lord brought forth the Apostles out of prison, he gave them this command, Goe stand and speake in the temple to the people all the words of this life:
Thus we find when the Angel of the Lord brought forth the Apostles out of prison, he gave them this command, Go stand and speak in the temple to the people all the words of this life:
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No newes could be so unwelcome to the Apostles as to heare of Christs departure, Because I have said these things sorrow hath filled your hart, neverthelesse I tell you the truth, it is expedient for you that I goe away.
No news could be so unwelcome to the Apostles as to hear of Christ departure, Because I have said these things sorrow hath filled your heart, nevertheless I tell you the truth, it is expedient for you that I go away.
As it is our office to speake, so it is the peoples duty and profit to heare all things which shall be told them of God, for all Scripture, as well that which reproveth and correcteth,
As it is our office to speak, so it is the peoples duty and profit to hear all things which shall be told them of God, for all Scripture, as well that which Reproveth and Correcteth,
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Thirdly, we are to answere for the bloud of the people if wee prevaricate, if wee let their sinnes alone they will have a double edge, to kill them and us both,
Thirdly, we Are to answer for the blood of the people if we prevaricate, if we let their Sins alone they will have a double edge, to kill them and us both,
If thou warne not the wicked from his wicked way that hee may live, he shall dye in his wickednesse, (thy bashfulnesse shall doe him no good) but his bloud will I require at thy hands.
If thou warn not the wicked from his wicked Way that he may live, he shall die in his wickedness, (thy bashfulness shall do him no good) but his blood will I require At thy hands.
Is it at all congruous that men should have boldnesse enough to declare their sinnes, to speake them, to proclaime them, to weare them, to glorie in them,
Is it At all congruous that men should have boldness enough to declare their Sins, to speak them, to proclaim them, to wear them, to glory in them,
and that those officers, who are sent for no other businesse, but in the name and authority of Almighty God to fight against the corruptions of the world, should in the meane time hang downe the head and be tongue-tied? that men should have more boldnesse to destroy themselves,
and that those Officers, who Are sent for no other business, but in the name and Authority of Almighty God to fight against the corruptions of the world, should in the mean time hang down the head and be tongue-tied? that men should have more boldness to destroy themselves,
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We must give manifestation of Christ speaking by us, that men may be convinc'd that God is in us of a truth, and that we are full of power by his spirit, that his spirit setteth to his seale to authorize our commission, and to countenance our ministery:
We must give manifestation of christ speaking by us, that men may be convinced that God is in us of a truth, and that we Are full of power by his Spirit, that his Spirit sets to his seal to authorise our commission, and to countenance our Ministry:
and therefore we must use judgement and might, that is, spirituall discretion, and inflexible constancy against the sinnes of men (for these two are contrary to the two grand props of Satans kingdome, which are NONLATINALPHABET,
and Therefore we must use judgement and might, that is, spiritual discretion, and inflexible constancy against the Sins of men (for these two Are contrary to the two grand props of Satan Kingdom, which Are,
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and NONLATINALPHABET, his craftinesse, and his weapons of power:) for where the spirit of the Lord is there is liberty, his spirit will not be straightned,
and, his craftiness, and his weapons of power:) for where the Spirit of the Lord is there is liberty, his Spirit will not be straightened,
Lastly, a partiall, unsearching and unreproving Minister is one of Gods curses and scourges against a place, the forerunner of a finall and fearefull visitation.
Lastly, a partial, unsearching and unreproving Minister is one of God's curses and scourges against a place, the forerunner of a final and fearful Visitation.
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and yet betraying his office, or in a false and lying spirit prophesying of wine and strong drinke, that is, cherishing and encouraging sensuall livers in their pernitious courses, he shall even be the prophet of this people.
and yet betraying his office, or in a false and lying Spirit prophesying of wine and strong drink, that is, cherishing and encouraging sensual livers in their pernicious courses, he shall even be the Prophet of this people.
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And therefore when the Lord will punish with an extreme revenge the rebellion of a people against his Gospell, who judge themselves unworthy of so great a salvation, hee either removeth their Candlesticke and taketh it away from them,
And Therefore when the Lord will Punish with an extreme revenge the rebellion of a people against his Gospel, who judge themselves unworthy of so great a salvation, he either Removeth their Candlestick and Takes it away from them,
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because it is a glorious Gospell. This likewise is the Apostles inference, for having spent a whole chapter in this one argument of the glory of the Gospell, he presently concludeth, Therefore seeing we have this ministery, that is, the dispensation of such a Gospell committed unto us, wee faint not, but have renounced the hidden things of dishonestie ;
Because it is a glorious Gospel. This likewise is the Apostles Inference, for having spent a Whole chapter in this one argument of the glory of the Gospel, he presently Concludeth, Therefore seeing we have this Ministry, that is, the Dispensation of such a Gospel committed unto us, we faint not, but have renounced the hidden things of dishonesty;
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and fleshly apologies ( which is the use of false prophets) not walking in craftinesse, that is, not using humane sleights or cogging, to carry men about with every wind of false doctrine (as sinners are very willing to be deceived, and love to have it as false prophets say it is) nor handling the Word of God deceitfully, that is, falsifying and adulterating it with corrupt glosses,
and fleshly apologies (which is the use of false Prophets) not walking in craftiness, that is, not using humane sleights or cogging, to carry men about with every wind of false Doctrine (as Sinners Are very willing to be deceived, and love to have it as false Prophets say it is) nor handling the Word of God deceitfully, that is, falsifying and adulterating it with corrupt Glosses,
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and so tempering it to the palat of sinners, that the working & searching vertue thereof, whereby of it selfe it is apt to purge out and wrestle with the lusts of men, may be deaded,
and so tempering it to the palate of Sinners, that the working & searching virtue thereof, whereby of it self it is apt to purge out and wrestle with the Lustiest of men, may be deadened,
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as under which there cannot subesse falsum, there can no falsitie nor deceit lurke, commending our selves to every mans conscience in the sight of God, that is, working not the fancies,
as under which there cannot Subesse falsum, there can no falsity nor deceit lurk, commending our selves to every men conscience in the sighed of God, that is, working not the fancies,
or humours, or fleshly conceits of men (which alwayes take the part of sinne) but their very consciences (which alwayes is on Gods side) to beare witnesse unto the truth which wee speake, to receive it not as the wit or learning of a man,
or humours, or fleshly conceits of men (which always take the part of sin) but their very Consciences (which always is on God's side) to bear witness unto the truth which we speak, to receive it not as the wit or learning of a man,
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and all this in the sight of God, that is, so handling the Word as that wee may please and approve our selves to his eye, whose servants we are, and whose worke wee doe.
and all this in the sighed of God, that is, so handling the Word as that we may please and approve our selves to his eye, whose Servants we Are, and whose work we do.
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This is that which the Apostle calleth, NONLATINALPHABET, Vncorruptnesse, gravitie, sinceritie, soundnesse of doctrine, such as the very adversaries themselves shall not be able to picke quarrels withall, or to speake against:
This is that which the Apostle calls,, Uncorruptness, gravity, sincerity, soundness of Doctrine, such as the very Adversaries themselves shall not be able to pick quarrels withal, or to speak against:
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Some there are not unlike Praxiteles the Painter, in Clem. Alex. who made the silly people worship the image of his strumpet, under the title and pretence of Venus ;
some there Are not unlike Praxiteles the Painter, in Clem. Alexander who made the silly people worship the image of his strumpet, under the title and pretence of Venus;
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who by sleight and cunning craftinesse impose upon weake and incautelous hearers, the visions of their owne fancie, the crude and unnourishing vapours of an empty wit (things infinitely unsutable to the majestie and seriousnesse of the foundation in the Gospel) for the indubitate truth of God in his Word;
who by sleight and cunning craftiness impose upon weak and incautelous hearers, the visions of their own fancy, the crude and unnourishing vapours of an empty wit (things infinitely unsuitable to the majesty and seriousness of the Foundation in the Gospel) for the indubitate truth of God in his Word;
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And therefore the palate of those who cannot away with the naked simplicitie of the Gospell, without the blandishments of humane wit, who must needs have Quailes to their Manna, is hereby discovered to be manifestly distempered with an itch of lust,
And Therefore the palate of those who cannot away with the naked simplicity of the Gospel, without the blandishments of humane wit, who must needs have Quails to their Manna, is hereby discovered to be manifestly distempered with an itch of lust,
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And indeed the faithfull have ever found beauty in the feet of those that bring them glad tidings of this their King, that is, in the comming of this Word of grace and salvation unto them, which is the usuall phrase of the Scripture (setting forth more abundantly the mercy of the Lord, who did not choose one fixed place for his Gospell to reside in,
And indeed the faithful have ever found beauty in the feet of those that bring them glad tidings of this their King, that is, in the coming of this Word of grace and salvation unto them, which is the usual phrase of the Scripture (setting forth more abundantly the mercy of the Lord, who did not choose one fixed place for his Gospel to reside in,
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and unto which all nations, who would have benefit by it, should take the paines to resort (as hee did for the Iewes at Ierusalem) but hath made it an itinerary salvation,
and unto which all Nations, who would have benefit by it, should take the pains to resort (as he did for the Iewes At Ierusalem) but hath made it an Itin salvation,
and hath sent it abroad to the very doores of men, who else would never have gone out of doores to seeke it) what man in a sad and disconsolate estate would not spread wide open his heart,
and hath sent it abroad to the very doors of men, who Else would never have gone out of doors to seek it) what man in a sad and disconsolate estate would not spread wide open his heart,
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how were they revived and comforted after their distresses? When Caligula the Emperour sent for Agrippa (the same which was afterwards smitten by the Angel) whom Tiberius had bound in chaines,
how were they revived and comforted After their Distresses? When Caligula the Emperor sent for Agrippa (the same which was afterwards smitten by the Angel) whom Tiberius had bound in chains,
and cast into prison, caused him to change his garments, and cut his haire (it seemes that long and ugly haire was then the fashion of discontented prisoners) and placed a Diademe on his head, made him Tetrarch of Iturea and Trachonitis,
and cast into prison, caused him to change his garments, and Cut his hair (it seems that long and ugly hair was then the fashion of discontented Prisoners) and placed a Diadem on his head, made him Tetrarch of Iturea and Trachonitis,
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When the Lord turned againe the captivitie of Sion, we were like them that dreame, the thing was so incredibly sutable to their desires, that it seemed rather the imaginary wish of a dreame, than a deliverance really acted:
When the Lord turned again the captivity of Sion, we were like them that dream, the thing was so incredibly suitable to their Desires, that it seemed rather the imaginary wish of a dream, than a deliverance really acted:
Now what are all the good tidings to the Gospell? which is a Word of salvation, which opens prisons and lets out captives, which brings our King unto us,
Now what Are all the good tidings to the Gospel? which is a Word of salvation, which Opens prisons and lets out captives, which brings our King unto us,
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But the joy of the Gospell is unvariable, the Angels themselves, (to whom one might thinke the joyes of men should seeme but small) call it NONLATINALPHABET, a great joy, Luke 2.10. It is the joy of a treasure, infinitely more worth than all which a man hath besides.
But the joy of the Gospel is unvariable, the Angels themselves, (to whom one might think the Joys of men should seem but small) call it, a great joy, Lycia 2.10. It is the joy of a treasure, infinitely more worth than all which a man hath beside.
A joy of a triumphall harvest, and of victorious spoiles, wherein there is not onely an escape from dangerous hazard, but a large reward of peace and plenty.
A joy of a triumphal harvest, and of victorious spoils, wherein there is not only an escape from dangerous hazard, but a large reward of peace and plenty.
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It turneth the reproches of men into riches, nay, in the middest of all other tribulations it is our peace, and our glory: Therefore being so full of joy when once a right apprehended, needs must it likewise be worthy of all acceptation too.
It turns the Reproaches of men into riches, nay, in the midst of all other tribulations it is our peace, and our glory: Therefore being so full of joy when once a right apprehended, needs must it likewise be worthy of all acceptation too.
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And therefore the Prophet calleth the time of the Gospell tempus acceptabile, the acceptable time or yeare of the Lord, which Baronius falsely understands of the first yeare of Christs preaching onely, since the Apostle useth the same phrase for the whole time of evangelicall dispensation.
And Therefore the Prophet calls the time of the Gospel Tempus acceptabile, the acceptable time or year of the Lord, which Baronius falsely understands of the First year of Christ preaching only, since the Apostle uses the same phrase for the Whole time of Evangelical Dispensation.
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so did the Galatians receive Saint Paul with the honour of an Angell, yea, even as Christ Iesus himselfe (for indeed Christ and his Gospell goe still together:
so did the Galatians receive Saint Paul with the honour of an Angel, yea, even as christ Iesus himself (for indeed christ and his Gospel go still together:
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and account it a plentifull deliverance to have his soule saved from such a tempest of wrath as was falling upon him? We see what hazards men runne to get temporary riches, to the bottome of rocks for diamonds, to the bowels of the earth for gold and silver:
and account it a plentiful deliverance to have his soul saved from such a tempest of wrath as was falling upon him? We see what hazards men run to get temporary riches, to the bottom of Rocks for diamonds, to the bowels of the earth for gold and silver:
If they must digge in mines for Christ (as it was an usuall condemnation, Christiani ad metalla ) they were most willing so to doe, they had a treasure there which the Emperour knew not of, they had infinite more pretious wealth from thence than he:
If they must dig in mines for christ (as it was an usual condemnation, Christians ad Metals) they were most willing so to do, they had a treasure there which the Emperor knew not of, they had infinite more precious wealth from thence than he:
how thankefull are they for so rich a bargaine? Looke to your life, said the Governour to Saint Cyprian that blessed martyr, be not obstinate against your owne safetie,
how thankful Are they for so rich a bargain? Look to your life, said the Governor to Saint Cyprian that blessed martyr, be not obstinate against your own safety,
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Sir, you are my Judge, you are none of my counsellour, doe the office which is committed to you, in so righteous a cause there is no further need of consultation.
Sir, you Are my Judge, you Are none of my counselor, do the office which is committed to you, in so righteous a cause there is no further need of consultation.
and was offered, if shee would worship idols, to have her life and state safe restored unto her, was obstinate in her resolution, Valeat vita, pereat pecunia ;
and was offered, if she would worship Idols, to have her life and state safe restored unto her, was obstinate in her resolution, Valeat vita, pereat Pecunia;
Alike honourable was the answer of Frederick the Elector of Saxonie, who being prisoner to Charles the fifth, was promised enlargement and restitution of dignitie,
Alike honourable was the answer of Frederick the Elector of Saxony, who being prisoner to Charles the fifth, was promised enlargement and restitution of dignity,
if he would come to Masse, Summum in terris Dominum agnosco Caesarem in coelis Deum, In all Civill accommodations I am ready to yeeld unto Caesar, but for heavenly things I have but one Master,
if he would come to Mass, Summum in terris Dominum agnosco Caesarem in Coelis God, In all Civil accommodations I am ready to yield unto Caesar, but for heavenly things I have but one Master,
as the Thessalonians did, receive it with joy in the middest of afflictions, abide with Christ in his temptations, esteeme his Gospell glorious as the Starres are, in the darknesse of the night,
as the Thessalonians did, receive it with joy in the midst of afflictions, abide with christ in his temptations, esteem his Gospel glorious as the Stars Are, in the darkness of the night,
when a man can with Saint Paul not rejoyce onely in the name and profession of the Crosse of Christ, but in conformitie and obedience thereunto, in that vertue of the Gospell which crucifies him unto the world and the world unto him.
when a man can with Saint Paul not rejoice only in the name and profession of the Cross of christ, but in conformity and Obedience thereunto, in that virtue of the Gospel which Crucifies him unto the world and the world unto him.
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yet when leave was given to that people to deliver themselves from the malice of Haman, even many of them turned Iewes themselves, because the feare of that people fell upon them.
yet when leave was given to that people to deliver themselves from the malice of Haman, even many of them turned Iewes themselves, Because the Fear of that people fell upon them.
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We may observe this affection in the woman of Samaria, the first reason why shee gave some heed to Christ, speaking of his water of life unto her, was,
We may observe this affection in the woman of Samaria, the First reason why she gave Some heed to christ, speaking of his water of life unto her, was,
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So long as Ephraim might have her worke and her wages together, shee was contented to doe God some service, like an Heifer which loveth to tread out the corne, that is,
So long as Ephraim might have her work and her wages together, she was contented to do God Some service, like an Heifer which loves to tread out the corn, that is,
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and even twit him with their workes, Wherefore have wee fasted, and thou seest not? &c. This then is the proofe of our sincere love unto Christ, which is not raised upon mercinarie respects,
and even twit him with their works, Wherefore have we fasted, and thou See not? etc. This then is the proof of our sincere love unto christ, which is not raised upon mercenary respects,
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when he must be put to discard his wicked companies, to shake off his flattering and sharking lusts, to forsake his owne will and wayes, to runne a hazard of undeserved scorne, disreputation,
when he must be put to discard his wicked companies, to shake off his flattering and sharking Lustiest, to forsake his own will and ways, to run a hazard of undeserved scorn, disreputation,
and misconstructions in the world, and yet for all this to set an high price upon the pretious truths of the Gospell still, is not this to receive the Word in much affliction? And surely till a man can resolve upon this conclusion, I am ready to be bound,
and misconstructions in the world, and yet for all this to Set an high price upon the precious truths of the Gospel still, is not this to receive the Word in much affliction? And surely till a man can resolve upon this conclusion, I am ready to be bound,
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All his seeming profession and acceptation, is but like the Gadarens courtesie in meeting of Christ, which was onely to be rid of him, Matth. 8.34. Lastly, we should from hence learne a further Christian dutie, which is to adorne this glorious Gospell in an holy conversation.
All his seeming profession and acceptation, is but like the Gadarenes courtesy in meeting of christ, which was only to be rid of him, Matthew 8.34. Lastly, we should from hence Learn a further Christian duty, which is to adorn this glorious Gospel in an holy Conversation.
that wee should walke as becommeth the Gospell, that we should in all things adorne the doctrine of God our Saviour, that we should walke worthy of him who hath called us unto his kingdome and glory, that we shew forth the vertues of him who hath called us out of darknesse into his marvellous light, that we should not receive so great a grace, as the ministery of reconciliation in vaine,
that we should walk as becomes the Gospel, that we should in all things adorn the Doctrine of God our Saviour, that we should walk worthy of him who hath called us unto his Kingdom and glory, that we show forth the Virtues of him who hath called us out of darkness into his marvellous Light, that we should not receive so great a grace, as the Ministry of reconciliation in vain,
It was once the expostulation of Nehemiah with his enemies, should such a man as I flie from such men as you? such should be our expostulation with Satan and our owne lusts, should such men as wee are, who have the Gospell of Christ for our rule, conforme our selves unto another Law? Is not this the end why the Gospell is preached, that we should live unto God? Doth it become the sonne of a King to goe in ragges,
It was once the expostulation of Nehemiah with his enemies, should such a man as I fly from such men as you? such should be our expostulation with Satan and our own Lustiest, should such men as we Are, who have the Gospel of christ for our Rule, conform our selves unto Another Law? Is not this the end why the Gospel is preached, that we should live unto God? Does it become the son of a King to go in rags,
and shall we then walke as servants of Satan? Would any Prince endure to see the heire of his crowne live in bondage to his own vassall and most hated enemie? Herein is the greatest glory of the Gospell above the Law, that it is a Law of life and libertie, a Word which transformeth men into the Image of Christ,
and shall we then walk as Servants of Satan? Would any Prince endure to see the heir of his crown live in bondage to his own vassal and most hated enemy? Herein is the greatest glory of the Gospel above the Law, that it is a Law of life and liberty, a Word which Transformeth men into the Image of christ,
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Here then it is needfull to enquire in what manner we are to adorne and set forth the glory of the Gospell? To this I answer, that the first and greatest honour wee can doe unto the Gospell, is, to set it up in our hearts,
Here then it is needful to inquire in what manner we Are to adorn and Set forth the glory of the Gospel? To this I answer, that the First and greatest honour we can do unto the Gospel, is, to Set it up in our hearts,
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As yee have received Christ Iesus the Lord, so walke yee in him, saith the Apostle, that is, fashion your conversation to the doctrine of Christ, let that have the highest roome,
As ye have received christ Iesus the Lord, so walk ye in him, Says the Apostle, that is, fashion your Conversation to the Doctrine of christ, let that have the highest room,
There is all wisdome in the Gospell, it is able to make men wise unto salvation, that is, there is wisdome enough in it to compasse the uttermost and most difficult end.
There is all Wisdom in the Gospel, it is able to make men wise unto salvation, that is, there is Wisdom enough in it to compass the uttermost and most difficult end.
And what can the reasonings of the flesh contribute to that which was all wisedome before? and which can throughly furnish a man unto every good worke? This glory Saint Paul (though a man of great learning, of strong intellectuals, of a working and stirring spirit, qualities very unapt to yeeld and be silent) did, at the very first revelation thereof, give unto the Gospell, Immediatly, saith he, I conferr'd not with flesh and bloud, I did not compare the Gospell of Christ with the principles of my carnall wisdome, I did not resolve to dispute against Gods grace,
And what can the reasonings of the Flesh contribute to that which was all Wisdom before? and which can thoroughly furnish a man unto every good work? This glory Saint Paul (though a man of great learning, of strong intellectuals, of a working and stirring Spirit, qualities very unapt to yield and be silent) did, At the very First Revelation thereof, give unto the Gospel, Immediately, Says he, I conferred not with Flesh and blood, I did not compare the Gospel of christ with the principles of my carnal Wisdom, I did not resolve to dispute against God's grace,
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or to conforme unto this mystery no farther than the precepts of mine owne reason, or the coexistence of mine owne secular ends and preferments would allow;
or to conform unto this mystery no farther than the Precepts of mine own reason, or the coexistence of mine own secular ends and preferments would allow;
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As we see what shifts men will use, to make the way of life broader than it is, by looking upon it thorow their owne multiplying glasses, what evasions and subterfuges sinne will finde out to escape by,
As we see what shifts men will use, to make the Way of life Broader than it is, by looking upon it thorough their own multiplying glasses, what evasions and subterfuges sin will find out to escape by,
if they did with David make the Law their counsellor, and weigh every action which they goe about, those especially which they have any motions of reluctancie in the spirit of their minde unto, Non in statera dolosa consuetudinum, sed in recta statera scripturarum, not in the deceitfull balance of humane custome,
if they did with David make the Law their Counsellor, and weigh every actium which they go about, those especially which they have any motions of reluctancy in the Spirit of their mind unto, Non in statera dolosa consuetudinum, said in Recta statera scripturarum, not in the deceitful balance of humane custom,
make him the rule, the way, the end, the Judge, the companion, the assistant in all their workes, that as the members of the body doe nothing at all but in the fellowship of the body,
make him the Rule, the Way, the end, the Judge, the Companion, the assistant in all their works, that as the members of the body do nothing At all but in the fellowship of the body,
This is the meaning of our being Christians, and of that consent which in our Baptisme we yeeld unto the Covenant of Christ, that we will not follow nor be led by Satan, the world,
This is the meaning of our being Christians, and of that consent which in our Baptism we yield unto the Covenant of christ, that we will not follow nor be led by Satan, the world,
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or the flesh, that is, by that wisdome which is earthly, sensuall, or devillish, but that we will be ordered by that Spirit of regeneration, the seale of whose Baptisme wee receive in our sacramentall washing.
or the Flesh, that is, by that Wisdom which is earthly, sensual, or devilish, but that we will be ordered by that Spirit of regeneration, the seal of whose Baptism we receive in our sacramental washing.
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O then what is become of the Christianity of many men, who forget that they have beene purged? who live as if they had never beene baptized into Christ, who lived as if they had never learned Christ? What a prodigie and contradiction is it, that that tongue, which even now professed it selfe to be Christian,
O then what is become of the Christianity of many men, who forget that they have been purged? who live as if they had never been baptised into christ, who lived as if they had never learned christ? What a prodigy and contradiction is it, that that tongue, which even now professed it self to be Christian,
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and said Amen to a most cleane and holy prayer, should, like those beasts which Seneca speaketh of, which by but turning aside their head to some other spectacle, doe immediately forget the meat which they seemed most greedily to eat before, breake forth presently into blasphemies, oathes, lies, revilings, clamours, obscenities, which are the very fumes and evidences of hell in the heart? That those hands which even now were reached forth to receive the sacred pledges and most dreadfull mysteries of salvation, which were even now imployed in distributing almes to the members of Christ,
and said Amen to a most clean and holy prayer, should, like those beasts which Senecca speaks of, which by but turning aside their head to Some other spectacle, do immediately forget the meat which they seemed most greedily to eat before, break forth presently into Blasphemies, Oaths, lies, revilings, clamours, obscenities, which Are the very fumes and evidences of hell in the heart? That those hands which even now were reached forth to receive the sacred pledges and most dreadful Mysteres of salvation, which were even now employed in distributing alms to the members of christ,
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or in helping to heave and lift up a prayer unto heaven, which seemed like the hands of Ezekiels living creature to have wings of devotion over them, should suddenly have their wings melted off,
or in helping to heave and lift up a prayer unto heaven, which seemed like the hands of Ezekiel's living creature to have wings of devotion over them, should suddenly have their wings melted off,
and to have contended with the tongue and the hand which should more earnestly have presented the prayers of the soule to God, should almost in the space of their owne twinkling, be filled with sparkles of uncleannesse, gazing and glutting themselves upon vaine or adulterous objects? What is this but for men to renounce their Baptisme, to teare off their seale,
and to have contended with the tongue and the hand which should more earnestly have presented the Prayers of the soul to God, should almost in the Molle of their own twinkling, be filled with sparkles of uncleanness, gazing and glutting themselves upon vain or adulterous objects? What is this but for men to renounce their Baptism, to tear off their seal,
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and dash out their subscription from the covenant of grace, to deny the Lord that bought them, to repent of their bargaine which they had made for salvation,
and dash out their subscription from the Covenant of grace, to deny the Lord that bought them, to Repent of their bargain which they had made for salvation,
Therefore the Apostle having shewed the Glorie of Christ above Moses, maketh this principall use of it, that therefore we should heare his voyce, and take heed of an evill and unbeleeving heart, in departing from him, Wee, saith he, are to the praise of Gods Glory, who trust in Christ.
Therefore the Apostle having showed the Glory of christ above Moses, makes this principal use of it, that Therefore we should hear his voice, and take heed of an evil and unbelieving heart, in departing from him, we, Says he, Are to the praise of God's Glory, who trust in christ.
wicked men flye like Bees from one flower to another, from one vanity to another, can never finde enough in any to satiate the endlesse intemperancie of unnaturall desires:
wicked men fly like Bees from one flower to Another, from one vanity to Another, can never find enough in any to satiate the endless intemperancy of unnatural Desires:
If Israel, as they consulted, should likewise actually have rebelled against Moses, and returned in body as well as in heart unto Egypt againe, what a scorne would it have wrought in that proud nation, that their vassals should voluntarily resume their thraldome,
If Israel, as they consulted, should likewise actually have rebelled against Moses, and returned in body as well as in heart unto Egypt again, what a scorn would it have wrought in that proud Nation, that their vassals should voluntarily resume their thraldom,
and there bee great expectations from attending on him, yet in truth he is but a dry matter, whom his own servants doe so publikely dishonour? So when any men turne Apostates from the power and Profession of the Gospell of Christ, presently wicked men are apt to blaspheme,
and there be great Expectations from attending on him, yet in truth he is but a dry matter, whom his own Servants do so publicly dishonour? So when any men turn Apostates from the power and Profession of the Gospel of christ, presently wicked men Are apt to Blaspheme,
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and his Law of a royall law, putteth to silence the ignorance of those foolish men, who lie in waite to take advantages that they may blaspheme the name of God, and his doctrine.
and his Law of a royal law, putteth to silence the ignorance of those foolish men, who lie in wait to take advantages that they may Blaspheme the name of God, and his Doctrine.
when all that ever have been or are acquainted therewith doe glorifie it with their suffrages and subscription, Nemo omnes, neminem omnes fefellere, it must needs be a glorious Gospell,
when all that ever have been or Are acquainted therewith doe Glorify it with their suffrages and subscription, Nemo omnes, neminem omnes fefellere, it must needs be a glorious Gospel,
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How much more must the Gospell needes bee glorious which hath the joynt attestation of Angels and all holy men since the world began to honour it withall? Therefore when the Apostle proveth the greatnesse of this heavenly mystery, he useth a word which importeth the consent of men, NONLATINALPHABET, without any doubt, or by an universall confession, Great is the mysterie of Godlinesse.
How much more must the Gospel needs be glorious which hath the joint attestation of Angels and all holy men since the world began to honour it withal? Therefore when the Apostle Proves the greatness of this heavenly mystery, he uses a word which imports the consent of men,, without any doubt, or by an universal Confessi, Great is the mystery of Godliness.
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Doth it not much set forth the Glory of a Law, that there should be so much wisedome, power, equitie, majestie, beautie in the face of it, that every true subject in a Realme should concurre in a constant and uniforme love and obedience to it? Let us therfore expresse the glory of the Gospell, not only in our joynt confessions,
Does it not much Set forth the Glory of a Law, that there should be so much Wisdom, power, equity, majesty, beauty in the face of it, that every true Subject in a Realm should concur in a constant and uniform love and Obedience to it? Let us Therefore express the glory of the Gospel, not only in our joint confessions,
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but in our united obedience thereunto, and in our unanimous zeale and contention for it, in our brotherly affections and compassions to one another therby:
but in our united Obedience thereunto, and in our unanimous zeal and contention for it, in our brotherly affections and compassions to one Another thereby:
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for the schismes and disaffections of Christians bring much dishonour upon their holy profession, which in all their miscariages doth ever by occasion of the unreasonablenesse of wicked men suffer together with them.
for the schisms and disaffections of Christians bring much dishonour upon their holy profession, which in all their miscarriages does ever by occasion of the unreasonableness of wicked men suffer together with them.
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Fifthly, the Gospell of Christ is honoured in our studying of it, and digging after it in our serious and painefull enquiries into the mysteries of it.
Fifthly, the Gospel of christ is honoured in our studying of it, and digging After it in our serious and painful Enquiries into the Mysteres of it.
Saint Paul despised all other knowledge, and shooke off every weight that he might presse forward with the more unwearied affections towards so excellent a treasure.
Saint Paul despised all other knowledge, and shook off every weight that he might press forward with the more unwearied affections towards so excellent a treasure.
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Surely if men had the spirit of the Apostle, or of those blessed Angels which desire to pry into the Gospel of Christ, they would not misse-spend so much pretious time in frothy and fruitlesse studies,
Surely if men had the Spirit of the Apostle, or of those blessed Angels which desire to pry into the Gospel of christ, they would not miss-spend so much precious time in frothy and fruitless studies,
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but would set more houres apart to looke into the patent of their salvation (which is the booke of God) and to acquaint themselves with Christ before-hand, that when they come into his presence they may have the entertainement of friends and not of strangers.
but would Set more hours apart to look into the patent of their salvation (which is the book of God) and to acquaint themselves with christ beforehand, that when they come into his presence they may have the entertainment of Friends and not of Strangers.
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Men that intend to travaile into forraigne kingdomes with any advantage to their parts, or improvement of their experience, doe before-hand season and prepare themselves with the language, with some topographicall observations of the Countrey, with some generall notions of the ingenie, manners, formes, civilities, entertainements of the natives there, doe delight to converse with those men who are best learned in these or the like particulars.
Men that intend to travail into foreign kingdoms with any advantage to their parts, or improvement of their experience, do beforehand season and prepare themselves with the language, with Some topographical observations of the Country, with Some general notions of the ingeny, manners, forms, civilities, entertainments of the natives there, do delight to converse with those men who Are best learned in these or the like particulars.
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Surely we al professe a journey to heaven, a pilgrimage in this present world, to have our conversation now where wee looke to have our everlasting abode with the Lord hereafter.
Surely we all profess a journey to heaven, a pilgrimage in this present world, to have our Conversation now where we look to have our everlasting Abided with the Lord hereafter.
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Now in the Gospell of Christ we have as it were a map, a topographicall delineation of those glorious mansions which are there prepared for the Church, we have a taste and description of the manners of that people, we have some rudiments of the heavenly language, in one word, wee have abundantly enough, not onely to prepare us for it,
Now in the Gospel of christ we have as it were a map, a topographical delineation of those glorious mansions which Are there prepared for the Church, we have a taste and description of the manners of that people, we have Some rudiments of the heavenly language, in one word, we have abundantly enough, not only to prepare us for it,
if wee seeme to desire the sight of Christ in heaven, and when we may every day have a most blessed view of his face in the Glasse of his Gospel, we turne away our eyes,
if we seem to desire the sighed of christ in heaven, and when we may every day have a most blessed view of his face in the Glass of his Gospel, we turn away our eyes,
and spirit of Christ, and through him of the Father in the holy Scriptures (and those onely are the things which make heaven to bee the home and the hope of men) as that whosoever neglecteth the study of them,
and Spirit of christ, and through him of the Father in the holy Scriptures (and those only Are the things which make heaven to be the home and the hope of men) as that whosoever neglecteth the study of them,
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and suffereth the Scriptures to lye by him as a sealed booke, would bee every whit as unwilling if heaven gates were wide open unto him, to relinquish his portion in the earth,
and suffers the Scriptures to lie by him as a sealed book, would be every whit as unwilling if heaven gates were wide open unto him, to relinquish his portion in the earth,
Lastly, wee honour the Gospell when in our greatest distresses we make it our Altar of refuge, our doore of escape, the ground of all our hope and comfort, the only anchor to stay our soules in any spiritual tempest, the only staffe to leane upon in our greatest darkenesse.
Lastly, we honour the Gospel when in our greatest Distresses we make it our Altar of refuge, our door of escape, the ground of all our hope and Comfort, the only anchor to stay our Souls in any spiritual tempest, the only staff to lean upon in our greatest darkness.
How can I dwell with devouring fire? how can I dwell with everlasting burnings? there will no other answere allay the scorching terrour thereof but that in the end of the same Chapter, The people that dwell therein shall be forgiven their iniquity.
How can I dwell with devouring fire? how can I dwell with everlasting burnings? there will no other answer allay the scorching terror thereof but that in the end of the same Chapter, The people that dwell therein shall be forgiven their iniquity.
as be able to draine out these close and incorporated sorrowes which together with sinne doe soake through the whole substance of the soule, with vaine companie, worldly imployments, or youthfull pleasure.
as be able to drain out these close and incorporated sorrows which together with sin do soak through the Whole substance of the soul, with vain company, worldly employments, or youthful pleasure.
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because it is still under the guilt of sinne, so in the midst of paine and sorrow the heart of a godly man may be cheerefull, because his sinnes are forgiven.
Because it is still under the guilt of sin, so in the midst of pain and sorrow the heart of a godly man may be cheerful, Because his Sins Are forgiven.
Herod polluted the sepulchers of the Saints with a sacrilegious search of treasures presum'd to have beene there hidden, and God made fire rise out of the earth to devoure the over-busie searchers.
Herod polluted the sepulchers of the Saints with a sacrilegious search of treasures presumed to have been there hidden, and God made fire rise out of the earth to devour the overbusy searchers.
Antiochus ransack'd the Temple of the Lord; Heliodorus emptied the treasures of their consecrated monies; Pompey defiled the Sabbath and the Sanctuarie;
Antiochus ransacked the Temple of the Lord; Heliodorus emptied the treasures of their consecrated moneys; Pompey defiled the Sabbath and the Sanctuary;
and are still likely to give more, that stollen bread hath gravell in it to choake those that devoure it, that ruine is ever the childe of sacrilege, that mischiefe setteth a period to the lives and designes of prophane men.
and Are still likely to give more, that stolen bred hath gravel in it to choke those that devour it, that ruin is ever the child of sacrilege, that mischief sets a Period to the lives and designs of profane men.
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Now then if the Lord were thus jealous for the types of his Gospell, how, thinke wee, can he endure to see the Gospell it selfe dishonoured by an unsuteable profession,
Now then if the Lord were thus jealous for the types of his Gospel, how, think we, can he endure to see the Gospel it self dishonoured by an unsuitable profession,
or the bloud of the Covenant trampled under foot, as if it were a common or uncleane thing? In the contempt of the Gospell there is more dishonour done unto every person of the blessed Trinity,
or the blood of the Covenant trampled under foot, as if it were a Common or unclean thing? In the contempt of the Gospel there is more dishonour done unto every person of the blessed Trinity,
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and what an indignity is it unto him, for a man to shut out the light of the sunne, that so hee may enjoy that pittifull benefit of darkenesse, to gaze upon the false glistering of rotten wood,
and what an indignity is it unto him, for a man to shut out the Light of the sun, that so he may enjoy that pitiful benefit of darkness, to gaze upon the false glistering of rotten wood,
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or of earthly slime, the deceit wherof would bee by the true light discovered? And undervaluing of his wonderfull love, as if he had put himselfe unto a needlesse compassion,
or of earthly slime, the deceit whereof would be by the true Light discovered? And undervaluing of his wonderful love, as if he had put himself unto a needless compassion,
A scorne unto the Sonne of God, when wee suffer him to stand at our doores with his locks wet with the dew of heaven, to put his finger into the hole of the locke,
A scorn unto the Son of God, when we suffer him to stand At our doors with his locks wet with the due of heaven, to put his finger into the hold of the lock,
and after all this to have that pretious bloud which was squeezed out with such woefull agonies, counted no other than the bloud of a common malefactor,
and After all this to have that precious blood which was squeezed out with such woeful agonies, counted no other than the blood of a Common Malefactor,
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and all in vaine, to spend his sacred breath in the ministerie of reconciliation, in doubling and redoubling his requests unto our soules, that we would be contented to bee saved,
and all in vain, to spend his sacred breath in the Ministry of reconciliation, in doubling and redoubling his requests unto our Souls, that we would be contented to be saved,
and we shall harden our hearts, and stop our eares, and set up the pride and stoutnesse of our owne reasonings, till wee doe even wearie him and chide him away from us.
and we shall harden our hearts, and stop our ears, and Set up the pride and stoutness of our own reasonings, till we do even weary him and chide him away from us.
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if they refuse to give him the glory of his mercy, he will shew the glory of his Power and justice, in treading downe the proud enemies of Christ under his feet.
if they refuse to give him the glory of his mercy, he will show the glory of his Power and Justice, in treading down the proud enemies of christ under his feet.
An offence or scandall tending unto sinne in misguiding the weake, in heartening and confirming the obdurate, in opening the mouthes of adversaries to revile our holy profession;
an offence or scandal tending unto sin in misguiding the weak, in heartening and confirming the obdurate, in opening the mouths of Adversaries to revile our holy profession;
Thirdly, wee should learne to walke as becommeth the Gospell, even in respect to the state, for the Gospell is the foundation of true peace and tranquility in a common-weale,
Thirdly, we should Learn to walk as becomes the Gospel, even in respect to the state, for the Gospel is the Foundation of true peace and tranquillity in a commonweal,
From which place, perversly wrested, though the Novatians of old did gather a desperate and uncomfortable conclusion, that sinne committed after regeneration was absolutely unpardonable (to avoide the danger of which damnable and damning doctrine, some have boldly questioned both the Author and authenticalnesse of that Epistle) yet, all these inferences being denied, wee learne from thence this plaine observation, That precedent Illumination from the Gospell of Christ, doth tend much to the aggravation of those sinnes which are committed against it.
From which place, perversely wrested, though the Novatians of old did gather a desperate and uncomfortable conclusion, that sin committed After regeneration was absolutely unpardonable (to avoid the danger of which damnable and damning Doctrine, Some have boldly questioned both the Author and authenticalness of that Epistle) yet, all these inferences being denied, we Learn from thence this plain observation, That precedent Illumination from the Gospel of christ, does tend much to the aggravation of those Sins which Are committed against it.
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This is the Precept which the Apostle giveth unto the Pastors of the Church that they should NONLATINALPHABET, Take speciall heed to all the flocke over which the holy Ghost had made them overseers.
This is the Precept which the Apostle gives unto the Pastors of the Church that they should, Take special heed to all the flock over which the holy Ghost had made them Overseers.
And this consideration affordeth us another note out of the words, namely, That Christ in the ministerie of his Gospell and dispensation of his spirit, is full of care and tendernesse towards his Church.
And this consideration affords us Another note out of the words, namely, That christ in the Ministry of his Gospel and Dispensation of his Spirit, is full of care and tenderness towards his Church.
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The Lord committed the Church unto Christ as their Head, gave them into his hands, not as an ordinary gift, wherein he did relinquish his owne interest in them or care of them (for hee careth for them still) but as a blessed depositum entrusted them with him, as the choicest of his Iewels,
The Lord committed the Church unto christ as their Head, gave them into his hands, not as an ordinary gift, wherein he did relinquish his own Interest in them or care of them (for he Careth for them still) but as a blessed depositum Entrusted them with him, as the Choicest of his Jewels,
And for this purpose hee gave him a Commandement of the greatest care and tendernesse that ever the world knew, that hee should lay downe his life for his sheepe, and should lose nothing of all that was given him,
And for this purpose he gave him a Commandment of the greatest care and tenderness that ever the world knew, that he should lay down his life for his sheep, and should loose nothing of all that was given him,
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First, in the apportioning and measuring forth to every o•e his due dimensum, and in the midst of those infinite occasions and exigencies of his severall members in providing such particular passages of his Word as may be thereunto most exactly sutable;
First, in the apportioning and measuring forth to every o•e his due dimensum, and in the midst of those infinite occasions and exigencies of his several members in providing such particular passages of his Word as may be thereunto most exactly suitable;
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for this sheweth that his Care reacheth unto particular men. It is the dutie of a faithfull bishop, NONLATINALPHABET, to make such a difference betweene men,
for this shows that his Care reaches unto particular men. It is the duty of a faithful bishop,, to make such a difference between men,
some in his garner are but Cummin seede, others Fitches, and some harder corne, some can but beare a little Rod, others a greater staffe or flaile, and some the pressure of a Cart wheele, that which doth but cleanse some would batter and breake others into pieces:
Some in his garner Are but Cummin seed, Others Fitches, and Some harder corn, Some can but bear a little Rod, Others a greater staff or flail, and Some the pressure of a Cart wheel, that which does but cleanse Some would batter and break Others into Pieces:
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but that his compassions are most enlarged to those that are too weake to helpe themselves, that hee hath brests of consolation to satisfie and delight with abundance the smallest infant of his kingdome.
but that his compassions Are most enlarged to those that Are too weak to help themselves, that he hath breasts of consolation to satisfy and delight with abundance the Smallest infant of his Kingdom.
Some are broken-hearted, and those he bindeth; some are captives, to those hee proclaimeth liberty; some are mourners in Sion, and for them he hath beautie, and oile of joy,
some Are brokenhearted, and those he binds; Some Are captives, to those he proclaims liberty; Some Are mourners in Sion, and for them he hath beauty, and oil of joy,
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and furnish with such proportionable supplies of his Spirit of grace, as makes that seede and sparkle of holinesse, which hee began in them, get up above all their owne feares,
and furnish with such proportionable supplies of his Spirit of grace, as makes that seed and sparkle of holiness, which he began in them, get up above all their own fears,
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or their enemies machinations, and grow from a judgement of truth, and sincerity (as it is called by the Prophet) unto a judgement of victory and perfection,
or their enemies machinations, and grow from a judgement of truth, and sincerity (as it is called by the Prophet) unto a judgement of victory and perfection,
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the strong hee feedeth, the weake he cureth, the strong hee confirmeth, the weake hee restoreth, hee hath trials for the strong to exercise their graces,
the strong he feeds, the weak he cureth, the strong he confirmeth, the weak he restoreth, he hath trials for the strong to exercise their graces,
there is provision for any want, medicine for any disease, comforts for any distresse, promises for any faith, answeres to any doubt, directions in any difficulty, weapons against any temptation, preservatives against any sinne, restoratives against lapse;
there is provision for any want, medicine for any disease, comforts for any distress, promises for any faith, answers to any doubt, directions in any difficulty, weapons against any temptation, preservatives against any sin, restoratives against lapse;
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garments to cover my nakednesse, meate to satisfie my hunger, physicke to cure my diseases, armour to protect my person ▪ a treasure to provide for my posteritie.
garments to cover my nakedness, meat to satisfy my hunger, physic to cure my diseases, armour to Pact my person ▪ a treasure to provide for my posterity.
If I am of low degree, I have there the Communion and consanguinitie of Christ, the participation of the divine nature, the adoption of God the Father to make me noble.
If I am of low degree, I have there the Communion and consanguinity of christ, the participation of the divine nature, the adoption of God the Father to make me noble.
and if I am unlearned, I have there a Spirit which searcheth the deepe things of God, which can give wisedome unto the simple, which can reveale secrets unto babes, which can command light to shine out of darknes, which can give the light of the knowledge of the glory, fulnesse,
and if I am unlearned, I have there a Spirit which Searches the deep things of God, which can give Wisdom unto the simple, which can reveal secrets unto babes, which can command Light to shine out of darkness, which can give the Light of the knowledge of the glory, fullness,
and love of God in the face of Iesus Christ, which can make me, though ignorant of all other things, to learne Christ, in whom there is more wisdome, more various and admirable curiositie, more filling and plentifull satisfaction, more proportion to the boundlesse desires of a soule once rectified, more fruit and salvation (which should bee the end of every Christian mans learning) than in all other knowledge which either past or present ages can afford.
and love of God in the face of Iesus christ, which can make me, though ignorant of all other things, to Learn christ, in whom there is more Wisdom, more various and admirable curiosity, more filling and plentiful satisfaction, more proportion to the boundless Desires of a soul once rectified, more fruit and salvation (which should be the end of every Christian men learning) than in all other knowledge which either past or present ages can afford.
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Israel were deliverd by miracles of mercy from their Egyptian bondage, and in the wildernesse conducted by a miraculous presence, and fed with Angels food.
Israel were Delivered by Miracles of mercy from their Egyptian bondage, and in the Wilderness conducted by a miraculous presence, and fed with Angels food.
Iacob in great feare of his brother Esau, and then comforted by prevailing with an Angell which was stronger than Esau. Peter in sorest distresse for denying Christ,
Iacob in great Fear of his brother Esau, and then comforted by prevailing with an Angel which was Stronger than Esau Peter in Sorest distress for denying christ,
but herein is the care and tendernesse of Christ abundantly magnified, that it hath in it all the ingredients of a most soveraigne mercy, that nothing more could have beene done, than he hath done for us.
but herein is the care and tenderness of christ abundantly magnified, that it hath in it all the ingredients of a most sovereign mercy, that nothing more could have been done, than he hath done for us.
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First, for the foundation and original of al mercy, there is in him an overflowing of love, without stint or measure, a turning of heart, a rouling and sounding of bowels, a love which surpasseth all knowledge, which is a• much beyond the thoughts or comprehensions,
First, for the Foundation and original of all mercy, there is in him an overflowing of love, without stint or measure, a turning of heart, a ruling and sounding of bowels, a love which Surpasses all knowledge, which is a• much beyond the thoughts or comprehensions,
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How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? mine heart is turned within me, my repentings Are kindled together.
and not man? shall I change my Covenant, because thou hast multiplied thy backslidings? The Lord useth such humane expressions of his proceedings with men,
and not man? shall I change my Covenant, Because thou hast multiplied thy backslidings? The Lord uses such humane expressions of his proceedings with men,
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how then shall I make good my resolutions of compassion towards those that reject and nullifie it to themselves? surely there is no way but one, to over-rule the hearts of obstinate sinners, that they may not turne away any more.
how then shall I make good my resolutions of compassion towards those that reject and nullify it to themselves? surely there is no Way but one, to overrule the hearts of obstinate Sinners, that they may not turn away any more.
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I will melt them and trie them, saith the Lord, for how shall I doe for the daughter of my people? The Lord setteth himselfe to study and contrive mercie for his people, that as they set up their sinnes,
I will melt them and try them, Says the Lord, for how shall I do for the daughter of my people? The Lord sets himself to study and contrive mercy for his people, that as they Set up their Sins,
or the mercies of the Covenant made with David, are called Sure mercies, they have a foundation, the everlasting love and counsell of God upon which they are built, they have many seales by which they are confirmed, the faithfulnesse, the immutabilitie, and the oath of God:
or the Mercies of the Covenant made with David, Are called Sure Mercies, they have a Foundation, the everlasting love and counsel of God upon which they Are built, they have many Seals by which they Are confirmed, the faithfulness, the immutability, and the oath of God:
and not afford us such daily supplies of his Spirit, as might support us against the ruinous disposition of our owne nature, wee should be children of wrath every day anew.
and not afford us such daily supplies of his Spirit, as might support us against the ruinous disposition of our own nature, we should be children of wrath every day anew.
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that though we are bent to back-sliding, yet he is God and not man, unchangeable in his Covenant with the Persons, almighty in his power and mercy towards the sinnes of men, both to cover them with his righteousnesse,
that though we Are bent to backsliding, yet he is God and not man, unchangeable in his Covenant with the Persons, almighty in his power and mercy towards the Sins of men, both to cover them with his righteousness,
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he was contented to be subject to his owne Law, to be the childe of his owne creature, to take upon himselfe not the similitude onely, but the infirmities of sinfull flesh, to descend from his throne,
he was contented to be Subject to his own Law, to be the child of his own creature, to take upon himself not the similitude only, but the infirmities of sinful Flesh, to descend from his throne,
but when it comes to this exigent, that a man must debase himselfe to doe good unto another, that his compassion will be to a miserable man no benefit,
but when it comes to this exigent, that a man must debase himself to do good unto Another, that his compassion will be to a miserable man no benefit,
what region of the earth will afford a man who will freely make his owne honour to be the price of his brothers redemption? yet this is the manner of Christs Care for us, who though hee were the Lord of Glory, the brightnesse of his Fathers Majestie,
what region of the earth will afford a man who will freely make his own honour to be the price of his Brother's redemption? yet this is the manner of Christ Care for us, who though he were the Lord of Glory, the brightness of his Father's Majesty,
and the expresse Image of his Person, did yet humble himselfe to endure shame, and the contradiction of sinners, that he might be the Author and finisher of our faith.
and the express Image of his Person, did yet humble himself to endure shame, and the contradiction of Sinners, that he might be the Author and finisher of our faith.
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but there was likewise a reall and proper emptying of himselfe, he therein testified his wonderfull Care of the businesses of man, that for them he put himselfe to the greatest expence,
but there was likewise a real and proper emptying of himself, he therein testified his wonderful Care of the businesses of man, that for them he put himself to the greatest expense,
yee were not redeemed, saith the Apostle, with corruptible things, as silver and gold from your vaine conversation, but with the precious bloud of Christ,
ye were not redeemed, Says the Apostle, with corruptible things, as silver and gold from your vain Conversation, but with the precious blood of christ,
even the soule in his body, and the bloud in his veines, he was contented to make a sacrifice for them, who powred it out as the bloud of a malefactour.
even the soul in his body, and the blood in his Veins, he was contented to make a sacrifice for them, who poured it out as the blood of a Malefactor.
Sixthly, besides this great price which he paid to his Father for us, hee hath opened another treasure of his Grace and Spirit, out of which he affordeth us daily supplies,
Sixthly, beside this great price which he paid to his Father for us, he hath opened Another treasure of his Grace and Spirit, out of which he affords us daily supplies,
Lastly, to all this he addeth Preparations and provisions for the future for us, he doth not onely give, but he prepareth things for those that love him, and what ever is wanting now, he will make it up unto us in the riches of his glory.
Lastly, to all this he adds Preparations and provisions for the future for us, he does not only give, but he Prepareth things for those that love him, and what ever is wanting now, he will make it up unto us in the riches of his glory.
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for as the Leviticall Priest entred not into the holiest of all without bloud, so neither did Christ into heaven without making satisfaction, hee first obtained eternall redemption for us, and then he entred into the holy place,
for as the Levitical Priest entered not into the Holiest of all without blood, so neither did christ into heaven without making satisfaction, he First obtained Eternal redemption for us, and then he entered into the holy place,
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and expedient to prepare a place for us, that the glory which is given to him, hee may give unto us, that being raised up together, we may likewise sit together with him in heavenly places;
and expedient to prepare a place for us, that the glory which is given to him, he may give unto us, that being raised up together, we may likewise fit together with him in heavenly places;
for when the head is crowned, the whole body is invested with royall honour: Hee by the vertue of his Ascension opened the kingdome of heaven for all beleevers;
for when the head is crowned, the Whole body is invested with royal honour: He by the virtue of his Ascension opened the Kingdom of heaven for all believers;
even the Fathers before Christ entred not in without respect unto that consummate redemption which hee was in the fulnesse of time to accomplish for his Church.
even the Father's before christ entered not in without respect unto that consummate redemption which he was in the fullness of time to accomplish for his Church.
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And as there are therein all the particulars of a tender care, so by the Gospell likewise, doe all the fruits and benefits thereof redound unto the faithfull.
And as there Are therein all the particulars of a tender care, so by the Gospel likewise, do all the fruits and benefits thereof redound unto the faithful.
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And therefore our Saviour calleth his Gospell, The childrens bread. It is that which quickneth, which strengthneth them, which maketh them fruitfull in spirituall workes.
And Therefore our Saviour calls his Gospel, The Children's bred. It is that which Quickeneth, which strengtheneth them, which makes them fruitful in spiritual works.
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if their strength at any time faile, hee leadeth them gently ▪ and teacheth them to goe. As Iacob led on his cattell and his children softly, according as they were able to endure:
if their strength At any time fail, he leads them gently ▪ and Teaches them to go. As Iacob led on his cattle and his children softly, according as they were able to endure:
when wee grow weary of well-doing, the Gospell is full of encouragements to hearten us, full of spirit to revive us, full of promises to establish us, full of beautie to entice us;
when we grow weary of welldoing, the Gospel is full of encouragements to hearten us, full of Spirit to revive us, full of promises to establish us, full of beauty to entice us;
even there he openeth a doore of hope, and allureth, and speaketh comfortably unto us. Thirdly, he healeth our diseases, our corruptions, our back-slidings;
even there he Openeth a door of hope, and Allureth, and speaks comfortably unto us. Thirdly, he heals our diseases, our corruptions, our backslidings;
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easily are the best of us misled out of the right way, drawen and enticed away by our owne lusts, driven away by the temptations of Satan, the frownes or follies of the world, possest with carnall prejudices against the wayes of God,
Easily Are the best of us misled out of the right Way, drawn and enticed away by our own Lustiest, driven away by the temptations of Satan, the frowns or follies of the world, possessed with carnal prejudices against the ways of God,
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for a corrupt heart is like a wilde beast, that loveth confusa vestigia, to have intricacies and windings in his holes, it cannot away with strait paths, but loveth to wrie and pervert the •ule of life.
for a corrupt heart is like a wild beast, that loves confusa vestigia, to have intricacies and windings in his holes, it cannot away with strait paths, but loves to wry and pervert the •ule of life.
In these cases it is the care and office of Christ to gather that which was scattered, to seeke that which was lost, to bring againe that which was driven away, to binde up that which was broken, to strengthen that which was sicke,
In these cases it is the care and office of christ to gather that which was scattered, to seek that which was lost, to bring again that which was driven away, to bind up that which was broken, to strengthen that which was sick,
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When the Assyrian shall be in our Land, and shall tread in our Palaces, then shall hee raise up seven shepherds, and eight principall men, namely, the Ministers of his Gospell, in abundance, to establish the hearts of his people against all dangers.
When the assyrian shall be in our Land, and shall tread in our Palaces, then shall he raise up seven shepherd's, and eight principal men, namely, the Ministers of his Gospel, in abundance, to establish the hearts of his people against all dangers.
This is that Shilo who should bring tranquilitie and peace into the Church, even when the Scepter should depart from Iuda. When the heart is full of doubts and distresses, disquieted with the feare of Gods displeasure, accused by the Law, pursued by the adversary, and condemned by it selfe;
This is that Shilo who should bring tranquillity and peace into the Church, even when the Sceptre should depart from Iuda. When the heart is full of doubts and Distresses, disquieted with the Fear of God's displeasure, accused by the Law, pursued by the adversary, and condemned by it self;
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then doth he wipe away teares from the conscience, and refresh it with living waters, even with the sweet communion of his Spirit, and with the abundance of his graces.
then does he wipe away tears from the conscience, and refresh it with living waters, even with the sweet communion of his Spirit, and with the abundance of his graces.
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In that great tempest when Christ was asleepe in the ship, his Disciples awaked him and expostulated with him, Master, carest thou not that we perish? But when hee had rebuked the wind and the sea, hee then rebuked them likewise, hee had another storme of feare and unbeleefe to calme in their hearts, who could not see him in his providence watching over them, when his body slept.
In that great tempest when christ was asleep in the ship, his Disciples awaked him and expostulated with him, Master, Carest thou not that we perish? But when he had rebuked the wind and the sea, he then rebuked them likewise, he had Another storm of Fear and unbelief to Cam in their hearts, who could not see him in his providence watching over them, when his body slept.
And from hence the Apostle argueth to prove the mercifulnesse and fidelitie of Christ, in sanctifying or bringing many sonnes unto glory (for I take those phrases to be in that place equivalent) because he was not ashamed to call us brethren, but was made in all things like unto us.
And from hence the Apostle argue to prove the mercifulness and Fidis of christ, in sanctifying or bringing many Sons unto glory (for I take those phrases to be in that place equivalent) Because he was not ashamed to call us brothers, but was made in all things like unto us.
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He is as a mother, he carrieth his young ones in his bosome, he gathereth them as a hen her chickens, hee milketh unto them out of the brests of consolation.
He is as a mother, he Carrieth his young ones in his bosom, he gathereth them as a hen her chickens, he milketh unto them out of the breasts of consolation.
yee are married to him who is raised from the dead, and that word compriseth all care, to love, to cherish, to instruct, to maintaine, to protect, to compassionate, to adorne, to communicate both his secrets and himselfe.
ye Are married to him who is raised from the dead, and that word compriseth all care, to love, to cherish, to instruct, to maintain, to Pact, to compassionate, to adorn, to communicate both his secrets and himself.
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to note that there can no case or condition of the Church be supposed, wherein the care of Christ shall be impotent or deficient towards it, wherein he is not able to correct, to nourish, to instruct, to counsell, to comfort, to provide for it.
to note that there can no case or condition of the Church be supposed, wherein the care of christ shall be impotent or deficient towards it, wherein he is not able to correct, to nourish, to instruct, to counsel, to Comfort, to provide for it.
Secondly, He is our Companion in sufferings, he himselfe suffered and was tempted, and this the Apostle maketh a maine ground of his care towards us, and of our confidence in him:
Secondly, He is our Companion in sufferings, he himself suffered and was tempted, and this the Apostle makes a main ground of his care towards us, and of our confidence in him:
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the eye seeth, the eare heareth, the tongue speaketh, the fancie worketh, the memory retaineth for the welfare of the other members, and they have all the same care one for another.
the eye sees, the ear hears, the tongue speaks, the fancy works, the memory retaineth for the welfare of the other members, and they have all the same care one for Another.
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Fourthly, He is our Advocate, and Mediatour, he is the onely practicer in the court of heaven, and therefore he must needs be full of the businesses of his Church:
Fourthly, He is our Advocate, and Mediator, he is the only practicer in the court of heaven, and Therefore he must needs be full of the businesses of his Church:
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and vast abilities to transact all the businesses of his Church, that whosoever commeth unto him for his counsell and intercession, hee will in no wise cast them out, or refuse their cause:
and vast abilities to transact all the businesses of his Church, that whosoever comes unto him for his counsel and Intercession, he will in no wise cast them out, or refuse their cause:
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as it were, alter the propertie of the cause, and produce a cleane contrary issue to that which the evidence of the thing in triall would of it selfe have created.
as it were, altar the property of the cause, and produce a clean contrary issue to that which the evidence of the thing in trial would of it self have created.
but the hope, faith, conjectures, thoughts, contrivances which the hearts of men can even in wishes make to themselves for mercy, they doe yet trust him whose thoughts are infinitely above their thoughts, and whose wayes above their wayes;
but the hope, faith, Conjectures, thoughts, contrivances which the hearts of men can even in wishes make to themselves for mercy, they do yet trust him whose thoughts Are infinitely above their thoughts, and whose ways above their ways;
who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darknesse and hath no light? let him trust in the name of the Lord, and stay upon his God:
who is there among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness and hath no Light? let him trust in the name of the Lord, and stay upon his God:
But Lord, I beleeve that thou knowest a way to make dead bones live, that thy thoughts and waies are above mine, that thou knowest thine owne thoughts of peace and mercy,
But Lord, I believe that thou Knowest a Way to make dead bones live, that thy thoughts and ways Are above mine, that thou Knowest thine own thoughts of peace and mercy,
though I cannot comprehend them, that thy riches are unsearchable, that thy love is above humane knowledge, that thy peace passeth all created understandings, that though I am the greatest of all sinners,
though I cannot comprehend them, that thy riches Are unsearchable, that thy love is above humane knowledge, that thy peace passes all created understandings, that though I am the greatest of all Sinners,
though thou make me to possesse the sinnes of my youth, yet I still desire to feare thy name, to walke in thy way, to wait upon thy counsell, I know there is not in men or Angels so much wisdome, compassion,
though thou make me to possess the Sins of my youth, yet I still desire to Fear thy name, to walk in thy Way, to wait upon thy counsel, I know there is not in men or Angels so much Wisdom, compassion,
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or fidelity as in thee, and therefore if I must perish, I will perish at thy feet, I will starve under thy table, I will be turned away and rejected by thee, who hast promised to cast away none that come unto thee;
or Fidis as in thee, and Therefore if I must perish, I will perish At thy feet, I will starve under thy table, I will be turned away and rejected by thee, who hast promised to cast away none that come unto thee;
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I have tried all wayes, and I here resolve to rest, and to looke no further, thou that hast kept such a sinner as I am out of hell thus long, canst by the same power keep me out for ever;
I have tried all ways, and I Here resolve to rest, and to look no further, thou that hast kept such a sinner as I am out of hell thus long, Canst by the same power keep me out for ever;
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and broken bones to rejoyce and sing) I cast the whole weight of my guilty spirit, into thy bosome I emptie all the feares, cares and requests of my distracted and sinking soule:
and broken bones to rejoice and sing) I cast the Whole weight of my guilty Spirit, into thy bosom I empty all the fears, Cares and requests of my distracted and sinking soul:
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for Christ loveth to shew the greatnesse of his skill in the salvation of a Manasse, a Mary Magdalen, a crucified Theefe, a persecutour and injurious blasphemer, in giving life unto them that nailed him to his Crosse;
for christ loves to show the greatness of his skill in the salvation of a Manasseh, a Marry Magdalen, a Crucified Thief, a persecutor and injurious blasphemer, in giving life unto them that nailed him to his Cross;
but as a Lord, and his care is over His owne house. An ordinary advocate is faithfull onely ratione officii, because the dutie of his office requireth it;
but as a Lord, and his care is over His own house. an ordinary advocate is faithful only ratione Officii, Because the duty of his office requires it;
This consideration of the care and the power of God, made the three Children at a point against the edict of an idolatrous King, Our God is able to deliver us, and hee will deliver us:
This consideration of the care and the power of God, made the three Children At a point against the edict of an idolatrous King, Our God is able to deliver us, and he will deliver us:
And this made Abraham at a point to offer his sonne without staggering, because he rested upon the promise and the power of God, who was able to raise him from the dead, from whence, in a sort, he had received him before,
And this made Abraham At a point to offer his son without staggering, Because he rested upon the promise and the power of God, who was able to raise him from the dead, from whence, in a sort, he had received him before,
And this is the ground of all diffidence that men consider not the power and the care of God towards them, but conceive of him as if he had forgotten to be gratious,
And this is the ground of all diffidence that men Consider not the power and the care of God towards them, but conceive of him as if he had forgotten to be gracious,
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Hee suffereth friends to faile, to be off and on, promises to be uncertaine, assurances to vanish, projections and frames of businesses to bee shattered, that men may know how to trust him;
He suffers Friends to fail, to be off and on, promises to be uncertain, assurances to vanish, projections and frames of businesses to be shattered, that men may know how to trust him;
Now when a man findeth the creatures to be deceitfull, and second causes vaine, and considereth that God is I Am, a most certaine rewarder of those that diligently seek him,
Now when a man finds the creatures to be deceitful, and second Causes vain, and Considereth that God is I Am, a most certain rewarder of those that diligently seek him,
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and amaze the phantasies, and dissipate the affections, and melt the spirits, and way-lay the enterprises of the hugest hosts of men, that he can arme flies,
and amaze the fantasies, and dissipate the affections, and melt the spirits, and waylay the enterprises of the hugest hosts of men, that he can arm flies,
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Againe, in povertie and the extremest straits which a man can be in, if he consider that God is a God as well of the valleyes as of the hils, that he will be seene in the mount,
Again, in poverty and the Extremest straits which a man can be in, if he Consider that God is a God as well of the valleys as of the hills, that he will be seen in the mount,
that the Lord knoweth the dayes of the upright, and will satisfie them in the time of famine, that when the young Lions famish for hunger, (they which live not by the fruits on the earth,
that the Lord Knoweth the days of the upright, and will satisfy them in the time of famine, that when the young Lions famish for hunger, (they which live not by the fruits on the earth,
but by their prey, they which can feed of the dead bodies of those other creatures whom a famine had devoured) yet even then hee can provide abundantly for his;
but by their prey, they which can feed of the dead bodies of those other creatures whom a famine had devoured) yet even then he can provide abundantly for his;
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when they come with chariots of iron, and walls of brasse, even then the eyes of the Lord runne to and fro to shew himselfe valiant in the behalfe of those that walke uprightly, that he can then order some accident, produce some engine, discover some way to extricate and to cleere all;
when they come with chariots of iron, and walls of brass, even then the eyes of the Lord run to and from to show himself valiant in the behalf of those that walk uprightly, that he can then order Some accident, produce Some engine, discover Some Way to extricate and to clear all;
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then will a man learne to be carefull or distracted in nothing, but in every thing by prayer and supplication, with thankesgiving, make his request knowne unto him who is at hand, and who careth for him.
then will a man Learn to be careful or distracted in nothing, but in every thing by prayer and supplication, with thanksgiving, make his request known unto him who is At hand, and who Careth for him.
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because they judge not aright of God in Christ, they looke not on him in his Gospell as a God that careth for them, they doe not leane upon the staffe of his strength.
Because they judge not aright of God in christ, they look not on him in his Gospel as a God that Careth for them, they do not lean upon the staff of his strength.
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Now then when we despaire because of sinne, this commeth first from the consideration of our owne everlasting disability to breake thorow sin by our owne strength;
Now then when we despair Because of sin, this comes First from the consideration of our own everlasting disability to break thorough since by our own strength;
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Secondly, it commeth from a misconceiving either of the Power or Care of those which might assist us, sometimes from the mis-judging of Gods power, for the forgivenesse of sinnes is an act of omnipotencie,
Secondly, it comes from a misconceiving either of the Power or Care of those which might assist us, sometime from the Misjudging of God's power, for the forgiveness of Sins is an act of omnipotency,
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and therefore when the Lord proclaimeth himselfe a forgiver of iniquitie, transgression, and sinne, he introduceth it with his titles of power, The Lord, the Lord God, Gracious and mercifull, &c. To pardon malefactours is a power and royaltie which belongeth onely unto Princes.
and Therefore when the Lord proclaims himself a forgiver of iniquity, Transgression, and sin, he introduceth it with his titles of power, The Lord, the Lord God, Gracious and merciful, etc. To pardon malefactors is a power and royalty which belongeth only unto Princes.
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Hee hath declared himselfe willing that all men should be saved, he hath set forth examples of the compasse of his long-suffering, his invitations run in generall termes, that no man may dare to preoccupate damnation,
He hath declared himself willing that all men should be saved, he hath Set forth Examples of the compass of his long-suffering, his invitations run in general terms, that no man may Dare to preoccupate damnation,
Let a mans sinnes be never so crimson, and his continuance therein never so obdurate (I speake this for the prevention of despaire, not for the encouragement of security or hardnesse) yet as soone as he is willing to turne, God is willing to save,
Let a men Sins be never so crimson, and his Continuance therein never so obdurate (I speak this for the prevention of despair, not for the encouragement of security or hardness) yet as soon as he is willing to turn, God is willing to save,
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as the Officer of our peace, as one that careth and provideth for us, as one that hath promised to save to the uttermost, to give supplies of his Spirit,
as the Officer of our peace, as one that Careth and Provideth for us, as one that hath promised to save to the uttermost, to give supplies of his Spirit,
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and Grace in time of need, to give us daily bread, and life in abundance, to bee with us alwayes to the end of the world, never to faile us nor forsake us.
and Grace in time of need, to give us daily bred, and life in abundance, to be with us always to the end of the world, never to fail us nor forsake us.
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and the minde of Christ, in compassionating, considering, and seeking the good of one another, in bearing one anothers burthens, in pleasing not our selves but our neighbour for his edification,
and the mind of christ, in compassionating, considering, and seeking the good of one Another, in bearing one another's burdens, in pleasing not our selves but our neighbour for his edification,
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in one place it is called the Gospell of the blessed God, and in another the Gospell of Christ, to note that whatsoever things the Father doth in his Church, the same the Sonne doth also,
in one place it is called the Gospel of the blessed God, and in Another the Gospel of christ, to note that whatsoever things the Father does in his Church, the same the Son does also,
My sheepe heare my voyce, and I know them, and they follow me, and I give unto them eternall life, &c. He is the Lord of your faith, we are but the Helpers of your joy.
My sheep hear my voice, and I know them, and they follow me, and I give unto them Eternal life, etc. He is the Lord of your faith, we Are but the Helpers of your joy.
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He is the Master in the Church, wee are but your servants for Iesus sake. He is the chiefe Shepheard, the Lord of the sheepe, the sheepe are his owne ;
He is the Master in the Church, we Are but your Servants for Iesus sake. He is the chief Shepherd, the Lord of the sheep, the sheep Are his own;
For hereby men doe even justle Christ out of his owne throne, and, as it were, snatch the Scepter of his kingdome out of his owne hand, boldly intruding upon that sacred and uncommunicable dignitie which the Father hath given to his Sonne onely, which is to bee the Authour of his Gospell,
For hereby men do even justle christ out of his own throne, and, as it were, snatch the Sceptre of his Kingdom out of his own hand, boldly intruding upon that sacred and uncommunicable dignity which the Father hath given to his Son only, which is to be the Author of his Gospel,
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This is that which the Prophet calleth lying visions, and dreames of mens owne hearts, which Saint Peter cals perverting, or maketh crooked the rule of faith,
This is that which the Prophet calls lying visions, and dreams of men's own hearts, which Saint Peter calls perverting, or makes crooked the Rule of faith,
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and Saint Paul the huckstering, adulterating, and using the Word of God deceitfully. Which putteth mee in minde of a speech in the Prophet, The Prophet is the snare of a fowler in all his wayes.
and Saint Paul the huckstering, adulterating, and using the Word of God deceitfully. Which putteth me in mind of a speech in the Prophet, The Prophet is the snare of a Fowler in all his ways.
and such were the carnall Preachers in the Prophets and in Saint Pauls time, who turned the truth of Christ into a snare, that by that meanes they might bring the Church into bondage ;
and such were the carnal Preachers in the prophets and in Saint Paul's time, who turned the truth of christ into a snare, that by that means they might bring the Church into bondage;
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Secondly, within them (upon which the other is grounded) as Pride of wit, joyned with ambition and impatiencie of repulse in vaste desires, which hath anciently beene the ground of many heresies and schismes:
Secondly, within them (upon which the other is grounded) as Pride of wit, joined with ambition and impatiency of repulse in vast Desires, which hath anciently been the ground of many heresies and schisms:
Nothing hath ever beene more dangerous to the Church of God than greatnesse of parts unsanctified and unallaid with the love of truth, and the Grace of Christ.
Nothing hath ever been more dangerous to the Church of God than greatness of parts unsanctified and unallayed with the love of truth, and the Grace of christ.
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Thirdly, impatiencie of the spiritualnesse and simplicitie of the holy Scriptures, which is ever joyned with the predominancie of some carnall lust, whereby the conscience is notoriously wasted or defiled.
Thirdly, impatiency of the spiritualness and simplicity of the holy Scriptures, which is ever joined with the predominancy of Some carnal lust, whereby the conscience is notoriously wasted or defiled.
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Hee that hath once put away a good conscience, and doth not desire truth in order and respect to that, that thereby his conscience may be illightened, purified,
He that hath once put away a good conscience, and does not desire truth in order and respect to that, that thereby his conscience may be enlightened, purified,
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And this impatiencie of the Spirit of truth in the Scriptures is that which caused heretikes of old to reject some parts and to adde more to the Canon of sacred Scriptures,
And this impatiency of the Spirit of truth in the Scriptures is that which caused Heretics of old to reject Some parts and to add more to the Canon of sacred Scriptures,
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as may hale the Scripture to the countenancing and conformitie of their lusts and prejudices rather than to the rectifying of their owne hearts by the Rule of Christ.
as may hale the Scripture to the countenancing and conformity of their Lustiest and prejudices rather than to the rectifying of their own hearts by the Rule of christ.
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Secondly, men preach themselves when they make themselves the Object of their preaching, when they preach selfe-dependencie and selfe-concurrencie, making themselves,
Secondly, men preach themselves when they make themselves the Object of their preaching, when they preach self-dependency and self-concurrency, making themselves,
Of the Massilienses in the times of Prosper and Hilarie, and of some ancient Schoolemen touching pre-existent congruities for the preparations of Grace,
Of the Massilians in the times of Prosper and Hillary, and of Some ancient Schoolmen touching preexistent congruities for the preparations of Grace,
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and co-existent concurrencies with the Spirit for the production of Grace. Of the papists in their doctrines of indulgences, authoritative absolution, merits of good workes, justification,
and coexistent concurrencies with the Spirit for the production of Grace. Of the Papists in their doctrines of Indulgences, authoritative absolution, merits of good works, justification,
and the fire of hell, and the soules of men, and the salvation of the world shall be made bas•ly serviceable and contributary to the boundlesse pride of an Atheisticall Diotrephes. Such as these were they, who in the times of Constantius the emperor, poisoned the world with Arrianisme,
and the fire of hell, and the Souls of men, and the salvation of the world shall be made bas•ly serviceable and contributary to the boundless pride of an Atheistical Diotrephes. Such as these were they, who in the times of Constantius the emperor, poisoned the world with Arianism,
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& in the times of S. Cyprian provoked persecutions against the Church; and in the times of Israel ensnared the tenne Tribes till they were utterly destroied,
& in the times of S. Cyprian provoked persecutions against the Church; and in the times of Israel Ensnared the tenne Tribes till they were utterly destroyed,
Paul a prisoner was not affraid to preach of righteousnesse and temperance, and judgement to come before a corrupt and lascivious Prince, though it made him tremble. Secondly, with wisedome;
Paul a prisoner was not afraid to preach of righteousness and temperance, and judgement to come before a corrupt and lascivious Prince, though it made him tremble. Secondly, with Wisdom;
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When Christs enemies watched him to picke something out of his mouth, wherby they might accuse him, wee finde so much depth of wisedome in the answeres and behaviours of Christ,
When Christ enemies watched him to pick something out of his Mouth, whereby they might accuse him, we find so much depth of Wisdom in the answers and behaviours of christ,
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So should wee endeavour to behave our selves in such manner as that our ministerie may not be blamed, nor the truth of God exposed to censure or disadvantages:
So should we endeavour to behave our selves in such manner as that our Ministry may not be blamed, nor the truth of God exposed to censure or disadvantages:
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The Apostle saith that we are to make a difference to save some with compassion, others with feare. This is to speake a word in due season, and as our Saviour did, to speake as men are able to heare ;
The Apostle Says that we Are to make a difference to save Some with compassion, Others with Fear. This is to speak a word in due season, and as our Saviour did, to speak as men Are able to hear;
This is that heavenly Craft wherewith the Apostle caught the Corinthians as it were by guile: such Art he useth towards the Philosophers of Athens, not exasperating men who were heady and confident of their owne rules,
This is that heavenly Craft wherewith the Apostle caught the Corinthians as it were by guile: such Art he uses towards the Philosophers of Athens, not exasperating men who were heady and confident of their own rules,
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One while he used Circumcision that he might thereby gaine the weake Jewes, another while hee forbade Circumcision, that he might not misguide the converted Gentiles,
One while he used Circumcision that he might thereby gain the weak Jews, Another while he forbade Circumcision, that he might not misguide the converted Gentiles,
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Who is a wise man, saith Saint Iames, let him shew out of a good conversation his workes NONLATINALPHABET, with meeknesse of wisedome, and againe, the wisedome which is from above is pure, peaceable, gentle, easie to be intreated, full of mercie.
Who is a wise man, Says Saint James, let him show out of a good Conversation his works, with meekness of Wisdom, and again, the Wisdom which is from above is pure, peaceable, gentle, easy to be entreated, full of mercy.
When the Disciples would have called for fire from heaven upon the Samaritanes for their indignitie done unto Christ, hee rebuked them in a milde and compassionate manner, Ye know not what spirit ye are of.
When the Disciples would have called for fire from heaven upon the Samaritans for their indignity done unto christ, he rebuked them in a mild and compassionate manner, You know not what Spirit you Are of.
and againe, In meekenesse, saith the Apostle, instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth.
and again, In meekness, Says the Apostle, instruct those that oppose themselves, if God Peradventure will give them Repentance to the acknowledging of the truth.
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much more doth it become us who are but his Officers, to be faithfull too, not to dissemble any thing which the estate and exigence of those soules committed to our charge shall require us to speake, not to adde, diminish, or deviate from our commission, preaching one Gospell in one place, and another in another;
much more does it become us who Are but his Officers, to be faithful too, not to dissemble any thing which the estate and exigence of those Souls committed to our charge shall require us to speak, not to add, diminish, or deviate from our commission, preaching one Gospel in one place, and Another in Another;
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First, it is a spirituall and heavenly doctrine, full of purity, righteousnesse, and peace, touching the soule, with a kind of secret and magneticall vertue, whereby the thoughts, affections, conscience,
First, it is a spiritual and heavenly Doctrine, full of purity, righteousness, and peace, touching the soul, with a kind of secret and magnetical virtue, whereby the thoughts, affections, conscience,
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But his usuall forme was, Verily I say unto you, noting that hee onely was unto the Church the Author and fountaine of all heavenly Doctrine, that unto him onely belongeth that authoritative and infallible Spirit which can command the subscription and assent of the conscience, that hee onely can say with boldnesse to the soule,
But his usual Form was, Verily I say unto you, noting that he only was unto the Church the Author and fountain of all heavenly Doctrine, that unto him only belongeth that authoritative and infallible Spirit which can command the subscription and assent of the conscience, that he only can say with boldness to the soul,
or Synodicall can without open sacrilege usurpe power to over-rule the faith of men, or impose any immediate and Doctrinall necessity upon the conscience in any points which are not ultimately and distinctly resolv'd into the evident authority of Christ in his word.
or Synodical can without open sacrilege usurp power to overrule the faith of men, or impose any immediate and Doctrinal necessity upon the conscience in any points which Are not ultimately and distinctly resolved into the evident Authority of christ in his word.
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nor S. Peter neither suffer any Elders (amongst whom hee reckoneth himselfe as an Elder also) NONLATINALPHABET, to over-rule, or prescribe unto the heritage of God.
nor S. Peter neither suffer any Elders (among whom he Reckoneth himself as an Elder also), to overrule, or prescribe unto the heritage of God.
It is onely Christs word which the hearts of men must stoope and attend unto, and which they must mingle with faith that it may bee profitable unto them;
It is only Christ word which the hearts of men must stoop and attend unto, and which they must mingle with faith that it may be profitable unto them;
& the edification of his Church, and therefore if they bee not hereby cleansed, and built up in his body, they doe as much as in them lieth make void the holy ordinance of God, which yet must never returne in vaine.
& the edification of his Church, and Therefore if they be not hereby cleansed, and built up in his body, they do as much as in them lies make void the holy Ordinance of God, which yet must never return in vain.
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It worketh in hypocrites, and wicked hearers, (according to the measure of that imperfect faith which they have) but it worketh not effectually, that is, it doth not consummate nor accomplish any perfect worke but onely in those that beleeve;
It works in Hypocrites, and wicked hearers, (according to the measure of that imperfect faith which they have) but it works not effectually, that is, it does not consummate nor accomplish any perfect work but only in those that believe;
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No man can bee saved who doth not receive the truth in love, who doth not receive it (as the primitive Saints did) with gladnesse, and readinesse of minde, as Eli, though from the hand of Samuel a Child,
No man can be saved who does not receive the truth in love, who does not receive it (as the primitive Saints did) with gladness, and readiness of mind, as Eli, though from the hand of Samuel a Child,
Againe, in as much as the Gospell is the Rod of Christs owne strength, or the instrument of his arme (who hath beleeved our report and to whom is the arme of the Lord revealed ) and the instrument is no further operative or effectuall than according to the measure of that impressed vertue which it receiveth from the superior cause:
Again, in as much as the Gospel is the Rod of Christ own strength, or the Instrument of his arm (who hath believed our report and to whom is the arm of the Lord revealed) and the Instrument is no further operative or effectual than according to the measure of that impressed virtue which it receives from the superior cause:
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therefore wee should learne alwayes to repaire unto Christ for the successe of his word. For he onely is the teacher of mens hearts, and the author of their faith.
Therefore we should Learn always to repair unto christ for the success of his word. For he only is the teacher of men's hearts, and the author of their faith.
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First, that Gods appointment and ordination is that which gives being, life, majesty, and successe to his owne word, authority, boldnesse, and protection to his servants.
First, that God's appointment and ordination is that which gives being, life, majesty, and success to his own word, Authority, boldness, and protection to his Servants.
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When Moses disputed against his going down into Egypt to deliver his brethren, sometimes alleaging his owne unfitnesse and infirmity, sometimes the unbeliefe of the people, this was still the warrant with which God encouraged him, I will bee with thee, I have sent thee, doe not I make mans mouth? I will bee with thy mouth and teach thee what thou shalt say.
When Moses disputed against his going down into Egypt to deliver his brothers, sometime alleging his own unfitness and infirmity, sometime the unbelief of the people, this was still the warrant with which God encouraged him, I will be with thee, I have sent thee, do not I make men Mouth? I will be with thy Mouth and teach thee what thou shalt say.
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And this made the Apostles bold, though otherwise unlearned and ignorant men, to stand against the learned councill of Priests and Doctors of the Law, Wee ought to obey God rather than men.
And this made the Apostles bold, though otherwise unlearned and ignorant men, to stand against the learned council of Priests and Doctors of the Law, we ought to obey God rather than men.
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Secondly, in as much as the Gospell is sent forth by God, that is, revealed and published out of Sion, wee may observe, That Evangelicall learning came not into the world by humane discovery or observation,
Secondly, in as much as the Gospel is sent forth by God, that is, revealed and published out of Sion, we may observe, That Evangelical learning Come not into the world by humane discovery or observation,
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There is a Naturall Theologie, without the world, gathered out of the workes of God, out of the resolution of causes and effects into their first originals,
There is a Natural Theology, without the world, gathered out of the works of God, out of the resolution of Causes and effects into their First originals,
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But there is no naturall Christianity. Nature is so farre from finding it out by her owne inquiries, that shee cannot yeeld unto it when it is revealed without a Spirit of faith to assist it.
But there is no natural Christianity. Nature is so Far from finding it out by her own inquiries, that she cannot yield unto it when it is revealed without a Spirit of faith to assist it.
The purpose and ordination of it was eternall, but the preaching and manifestation of it reserved untill the time of Christs solemne inauguration into his Kingdome,
The purpose and ordination of it was Eternal, but the preaching and manifestation of it reserved until the time of Christ solemn inauguration into his Kingdom,
Thirdly, that this light was at the first sent onely unto the Iewes, as to the first borne-people, (excepting onely some particular extraordinary dispensations and priviledges to some few first fruits and preludes of the Gentiles.
Thirdly, that this Light was At the First sent only unto the Iewes, as to the First borne-people, (excepting only Some particular extraordinary dispensations and privileges to Some few First fruits and preludes of the Gentiles.
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but onely in the Love of God. The Lord thy God hath chosen thee to bee a speciall people unto himselfe, above all people that are upon the face of the earth.
but only in the Love of God. The Lord thy God hath chosen thee to be a special people unto himself, above all people that Are upon the face of the earth.
The Lord did not set his love upon you nor choose you because yee were more in number than any people (for ye were the fewest of all people) but because the Lord loved you, &c. The Lord thy God giveth thee not this good land to possesse it for thy righteousnesse,
The Lord did not Set his love upon you nor choose you Because ye were more in number than any people (for you were the fewest of all people) but Because the Lord loved you, etc. The Lord thy God gives thee not this good land to possess it for thy righteousness,
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If all these particulars bee true, needs must we both admire the inscrutablenesse of Gods judgments towards the Gentiles of old, (for no humane presumptions are a fit measure of the wayes and severities of God towards sinners.) And also everlastingly adore his Compassions towards us, whom hee hath reserved for these times of light,
If all these particulars be true, needs must we both admire the inscrutableness of God's Judgments towards the Gentiles of old, (for no humane presumptions Are a fit measure of the ways and severities of God towards Sinners.) And also everlastingly adore his Compassions towards us, whom he hath reserved for these times of Light,
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and, out of the alone unsearchable riches of his grace, hath together with principalities and powers in heavenly places, made us to see what is the fellowship of that great mysterie which from the beginning of the world was hidden in himselfe.
and, out of the alone unsearchable riches of his grace, hath together with principalities and Powers in heavenly places, made us to see what is the fellowship of that great mystery which from the beginning of the world was hidden in himself.
And this must needs bee NONLATINALPHABET, an unsearchable riches of grace, for mercy, pardon, preferment, life, salvation to goe a begging, and sue for acceptance;
And this must needs be, an unsearchable riches of grace, for mercy, pardon, preferment, life, salvation to go a begging, and sue for acceptance;
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O what a heavy charge will it bee for men at the last day, to have the mercy of God, the humility of Christ, the entreaties of his Spirit, the proclamations of pardon, the approches of salvation, the dayes, the years, the ages of peace, the ministers of the word, the booke of God, the great Mysterie of Godlinesse, to rise up in judgement,
O what a heavy charge will it be for men At the last day, to have the mercy of God, the humility of christ, the entreaties of his Spirit, the Proclamations of pardon, the Approaches of salvation, the days, the Years, the ages of peace, the Ministers of the word, the book of God, the great Mystery of Godliness, to rise up in judgement,
Lastly, in that the Gospell is sent from God, the Dispencers thereof must looke unto their mission, and not intrude upon so sacred a businesse before they are thereunto called by God. Now this call is twofold:
Lastly, in that the Gospel is sent from God, the Dispencers thereof must look unto their mission, and not intrude upon so sacred a business before they Are thereunto called by God. Now this call is twofold:
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Extraordinary by immediate instinct, and revelation from God, which is ever accompanied with immediate and infused gifts (of this wee doe not now speake:) And Ordinary, by imposition of hands, and Ecclesiasticall designation.
Extraordinary by immediate instinct, and Revelation from God, which is ever accompanied with immediate and infused Gifts (of this we do not now speak:) And Ordinary, by imposition of hands, and Ecclesiastical designation.
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It is true many things fall under Gods providence, which are not within his allowance, and therefore it is no sufficient argument to conclude Gods consent or commission in this office,
It is true many things fallen under God's providence, which Are not within his allowance, and Therefore it is no sufficient argument to conclude God's consent or commission in this office,
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But when therewithall, hee in whose hands the hearts of all men are as clay or wax, to bee moulded into such shapes as the counsell of his will shall order, hath bended the desires of my heart to serve him in his Church,
But when therewithal, he in whose hands the hearts of all men Are as clay or wax, to be moulded into such shapes as the counsel of his will shall order, hath bent the Desires of my heart to serve him in his Church,
than other learned callings, I suppose, other qualifications herewith concurring, a man may safely from thence conclude, that God, who will have every man live in some profitable calling, doth not onely by his providence permit,
than other learned callings, I suppose, other qualifications herewith concurring, a man may safely from thence conclude, that God, who will have every man live in Some profitable calling, does not only by his providence permit,
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And therefore secondly, there is to bee respected in this Ordinary mission, the meet qualification of the person who shall bee ordained unto this ministerie:
And Therefore secondly, there is to be respected in this Ordinary mission, the meet qualification of the person who shall be ordained unto this Ministry:
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For if no Prince will send a mechanick from his loome, or his sheers, in an honorable Embassage to some other forraigne Prince, shall wee thinke that the Lord will send forth stupid and unprepared instruments about so great a worke as the perfecting of the Saints,
For if no Prince will send a mechanic from his loom, or his sheers, in an honourable Embassy to Some other foreign Prince, shall we think that the Lord will send forth stupid and unprepared Instruments about so great a work as the perfecting of the Saints,
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and Edification of the Church? It is registred for the perpetuall dishonor of that wicked King Ieroboam (who made no other use of any Religion but as a secondary bye thing, to bee the supplement of policie) that he made of the Lowest of the People, those who were really such as the Apostles were falsly esteemed to be, the scumme and offscouring of men, to bee Priests unto the Lord.
and Edification of the Church? It is registered for the perpetual dishonour of that wicked King Jeroboam (who made no other use of any Religion but as a secondary buy thing, to be the supplement of policy) that he made of the Lowest of the People, those who were really such as the Apostles were falsely esteemed to be, the scum and offscouring of men, to be Priests unto the Lord.
Fidelitie and Abilitie. The things, saith the Apostle, which thou hast heard of amongst many witnesses, the same commit thou to Faithfull men, who shall bee able to teach others also.
Fidis and Ability. The things, Says the Apostle, which thou hast herd of among many Witnesses, the same commit thou to Faithful men, who shall be able to teach Others also.
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Wee are stewards of no meaner a gift than the Grace of God, and the Wisedome of God, that grace which by S. Peter is called NONLATINALPHABET, a manifold Grace ;
we Are Stewards of no meaner a gift than the Grace of God, and the Wisdom of God, that grace which by S. Peter is called, a manifold Grace;
and that wisedome which by S. Paul is called NONLATINALPHABET, the manifold wisedome of God. Wee are the depositaries and dispencers of the most pretious treasures which were ever opened unto the Sonnes of men, the incorruptible and precious bloud of Christ, the exceeding great and pretious promises of the Gospell, the word of the Grace of God and of the unsearchable riches of Christ.
and that Wisdom which by S. Paul is called, the manifold Wisdom of God. we Are the depositaries and dispencers of the most precious treasures which were ever opened unto the Sons of men, the incorruptible and precious blood of christ, the exceeding great and precious promises of the Gospel, the word of the Grace of God and of the unsearchable riches of christ.
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that hee watch, because hee is a seer, that hee speake, because he is an oracle, that hee feed because hee is a shepheard, that hee labour because hee is a husband-man, that hee bee tender because hee is a mother, that hee bee carefull,
that he watch, Because he is a seer, that he speak, Because he is an oracle, that he feed Because he is a shepherd, that he labour Because he is a husbandman, that he be tender Because he is a mother, that he be careful,
because is a father, that hee bee faithfull, because he is a servant to God and his Church, in one word that he bee instant in season and out of season, to exhort, rebuke, instruct, to doe the worke of an Evangelist, to accomplish and make full proofe of his ministery because he hath an account to make,
Because is a father, that he be faithful, Because he is a servant to God and his Church, in one word that he be instant in season and out of season, to exhort, rebuke, instruct, to do the work of an Evangelist, to accomplish and make full proof of his Ministry Because he hath an account to make,
because hee hath the presence of Christ to assist him, the promises of Christ to reward him, the example of Christ, his Apostles, Prophets, Evangelists, Bishops and Martyrs of the purest time, who have now their palmes in their hands, to encourage him.
Because he hath the presence of christ to assist him, the promises of christ to reward him, the Exampl of christ, his Apostles, prophets, Evangelists, Bishops and Martyrs of the Purest time, who have now their palms in their hands, to encourage him.
and there attend unto the sacred Scriptures and to the explication of those heavenly commandements, thy soule will be strengthened, as thy body with food.
and there attend unto the sacred Scriptures and to the explication of those heavenly Commandments, thy soul will be strengthened, as thy body with food.
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And our Church in her Ecclesiasticall Constitutions hath provided for the continuance of so faithfull and pious a custome, injoining every allowed Preacher to have a Sermon every Sunday in the yeare,
And our Church in her Ecclesiastical Constitutions hath provided for the Continuance of so faithful and pious a custom, enjoining every allowed Preacher to have a Sermon every Sunday in the year,
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than those who looking abroad into the world, have experience of more thick and palpable darknesse in the mindes of men, concerning those absolutely necessary Doctrines of the passion, merits,
than those who looking abroad into the world, have experience of more thick and palpable darkness in the minds of men, Concerning those absolutely necessary Doctrines of the passion, merits,
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I will close this point with the as•ertion and profession of Holy Austen. Nothing, saith he, is in this life more pleasant and •asie than the life of a Bishop or Minister if it be perfunctorily and flatteringly executed,
I will close this point with the as•ertion and profession of Holy Austen. Nothing, Says he, is in this life more pleasant and •asie than the life of a Bishop or Minister if it be perfunctorily and flatteringly executed,
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but then in Gods sight nihil turpius, miserius, damnabilius, and it was his profession, that hee was never absent from his Episcopall service and attendance, upon any licentious and assumed liberty,
but then in God's sighed nihil Turpius, Miserable, damnabilius, and it was his profession, that he was never absent from his Episcopal service and attendance, upon any licentious and assumed liberty,
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Secondly, Wisedome or spirituall prudence for seasonable application of the truth to particular circumstances, which is that which maketh a wise builder. For this latter, it being so various, according to those infinite varieties of particular cases and conditions, which are hardly reducible unto generall rules, I cannot here speake,
Secondly, Wisdom or spiritual prudence for seasonable application of the truth to particular Circumstances, which is that which makes a wise builder. For this latter, it being so various, according to those infinite varieties of particular cases and conditions, which Are hardly reducible unto general rules, I cannot Here speak,
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of ancient customes, Histories, and antiquities of the Babylonians, Persians, Greeks and Romanes, without insight whereinto the full meaning of many passages of holy Scripture cannot bee cleerly apprehended;
of ancient customs, Histories, and antiquities of the Babylonians, Persians, Greeks and Romans, without insight whereinto the full meaning of many passages of holy Scripture cannot be clearly apprehended;
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of Schoole learning, for discovering & repelling the subtilty of the adversaries, a thing required in a Rhetorician by Aristotle and Quintilian, insomuch that Iulian the Apostate complained of the Christians, that they used the weapons of the Gentiles against them,
of School learning, for discovering & repelling the subtlety of the Adversaries, a thing required in a Rhetorician by Aristotle and Quintilian, insomuch that Iulian the Apostate complained of the Christians, that they used the weapons of the Gentiles against them,
and Doctrines hereof, the originals and sproutings of heresie therein, the better to answere the reproaches of our insolent adversaries, who lay innovation to our charge.
and Doctrines hereof, the originals and sproutings of heresy therein, the better to answer the Reproaches of our insolent Adversaries, who lay innovation to our charge.
I say, when wee duly consider these particulars, wee cannot sufficiently admire, nor detest the saucinesse of those bold intruders, who when they have themselves need to bee taught what are the first Principles of the Oracles of God, become teachers of the ignorant before themselves have been Disciples of the learned,
I say, when we duly Consider these particulars, we cannot sufficiently admire, nor detest the sauciness of those bold intruders, who when they have themselves need to be taught what Are the First Principles of the Oracles of God, become Teachers of the ignorant before themselves have been Disciples of the learned,
and, before either maturity of years, or any severe progresse of studies have prepared them, boldly leape, some from their manuall trades, many from their grammar and logick rudiments, into this sacred and dreadfull office,
and, before either maturity of Years, or any severe progress of studies have prepared them, boldly leap, Some from their manual trades, many from their grammar and logic rudiments, into this sacred and dreadful office,
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To these men I can give no better advice than that which Tully once gave unto Aristoxenus a musitian, who would needs venture upon Philosophicall difficulties,
To these men I can give no better Advice than that which Tully once gave unto Aristoxenus a musician, who would needs venture upon Philosophical difficulties,
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and deriving actuall power upon such men, of whose fidelity and ability they have sufficient evidence (for hands are not to bee laid suddenly on any man ) to preach the word,
and deriving actual power upon such men, of whose Fidis and ability they have sufficient evidence (for hands Are not to be laid suddenly on any man) to preach the word,
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Now to speake a word of the second, which is Solium, the Throne of his Kingdome. The Lord shall send the Rod of thy strength out of Sion. Which notes unto us:
Now to speak a word of the second, which is Solium, the Throne of his Kingdom. The Lord shall send the Rod of thy strength out of Sion. Which notes unto us:
and the service of God, and the promises. Of them was Christ after the flesh. All the Fathers, Patriarchs, Prophets, Apostles, and writers of the Holy Scriptures were of them.
and the service of God, and the promises. Of them was christ After the Flesh. All the Father's, Patriarchs, prophets, Apostles, and writers of the Holy Scriptures were of them.
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Therefore they are called by an excellency Gods first-borne, and the first fruits of the creatures, they are called The Children of the Kingdome, whereas others were at first Dogs, and strangers. Their Titles, Sion, Hierusalem, Israel, are used as proper names to expresse the whole Church of God by, though amongst the Gentiles.
Therefore they Are called by an excellency God's firstborn, and the First fruits of the creatures, they Are called The Children of the Kingdom, whereas Others were At First Dogs, and Strangers. Their Titles, Sion, Jerusalem, Israel, Are used as proper names to express the Whole Church of God by, though among the Gentiles.
the Gentiles were incorporated into them, were brought in upon their rejection, and refusall of the Gospell, tooke the Christians of Iudea for their patterne in their profession;
the Gentiles were incorporated into them, were brought in upon their rejection, and refusal of the Gospel, took the Christians of Iudea for their pattern in their profession;
and though they bee now a rejected people ▪ yet when the fulnesse of the Gentiles is come in, Israel shall be gathered againe, and made a glorious Church.
and though they be now a rejected people ▪ yet when the fullness of the Gentiles is come in, Israel shall be gathered again, and made a glorious Church.
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For though they were enemies to the faith of Christians, yet they did beare witnesse unto those Scriptures, out of which the Christians did prove their faith.
For though they were enemies to the faith of Christians, yet they did bear witness unto those Scriptures, out of which the Christians did prove their faith.
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And we should likewise learne to pray for the fulnesse of the Gentiles, and for the restoring of this people unto their honour and originall priviledges againe; for we are their debtors ;
And we should likewise Learn to pray for the fullness of the Gentiles, and for the restoring of this people unto their honour and original privileges again; for we Are their debtors;
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Secondly, this notes unto us the calling of the Gentiles into the fellowship of the same mystery which was first preached unto the Iewes, that they might be the daughters of this mother Church, that they may take hold of the skirt of the Iew, and say, We will go with you, for we have heard that God is with you.
Secondly, this notes unto us the calling of the Gentiles into the fellowship of the same mystery which was First preached unto the Iewes, that they might be the daughters of this mother Church, that they may take hold of the skirt of the Iew, and say, We will go with you, for we have herd that God is with you.
but hee hath for us purged his floore, and given unto us the wheat without the chaffe, he hath let the light of his glory to shine purely upon us onely in the face of Iesus Christ, without any humane supplements, or contributions.
but he hath for us purged his floor, and given unto us the wheat without the chaff, he hath let the Light of his glory to shine purely upon us only in the face of Iesus christ, without any humane supplements, or contributions.
How should we praise him for it, and as wee have received Christ purely, so labour to walk worthily in him? How should we runne to him that called us when we knew him not? How should we set forward,
How should we praise him for it, and as we have received christ purely, so labour to walk worthily in him? How should we run to him that called us when we knew him not? How should we Set forward,
and call upon one another, that we may flie like doves in companies unto the windowes of the Church? How earnestly should wee contend for this truth, the custodie whereof he hath honoured us withall? How should we renue our repentance,
and call upon one Another, that we may fly like Dove in companies unto the windows of the Church? How earnestly should we contend for this truth, the custody whereof he hath honoured us withal? How should we renew our Repentance,
The Apostle saith of children which are borne out of the Church, that they are uncleane: unto the Church (above all congregations of men) belongeth this excellent priviledge to be the Treasurer of the riches of Christ,
The Apostle Says of children which Are born out of the Church, that they Are unclean: unto the Church (above all congregations of men) belongeth this excellent privilege to be the Treasurer of the riches of christ,
Her office and her honour it is to be the Candlesticke which holdeth up the Word of truth, to set to her seale unto the evidence and excellencie thereof, by her ministery, authority, consent,
Her office and her honour it is to be the Candlestick which holds up the Word of truth, to Set to her seal unto the evidence and excellency thereof, by her Ministry, Authority, consent,
and countenance to conciliate respect thereunto in the mindes of aliens, and to confirme it in the mindes of beleevers, to fasten the nailes and points thereof,
and countenance to conciliate respect thereunto in the minds of aliens, and to confirm it in the minds of believers, to fasten the nails and points thereof,
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not to dishonour it by their usurped authority above it (for by that meanes all controversies of religions, are turned not into contentions of doctrine, that that may be rested in, which doth appeare to have in it most intrinsecall majestie, spiritualnesse, and evidence;
not to dishonour it by their usurped Authority above it (for by that means all controversies of Religions, Are turned not into contentions of Doctrine, that that may be rested in, which does appear to have in it most intrinsical majesty, spiritualness, and evidence;
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but into factions and emulations of men, that that sect may bee rested in, who can with most impudence and ostentation arrogate an usurped authority to themselves) but by their willing submission thereunto to credit it in the affections of men,
but into factions and emulations of men, that that sect may be rested in, who can with most impudence and ostentation arrogate an usurped Authority to themselves) but by their willing submission thereunto to credit it in the affections of men,
but onely Autoritas muneris, an authoritie of dispensation and of trust, to proclaime, exhibite, present the truth of God unto the people, to point to the starre, which is directed unto by the finger,
but only Autoritas muneris, an Authority of Dispensation and of trust, to proclaim, exhibit, present the truth of God unto the people, to point to the star, which is directed unto by the finger,
Secondly, some things have evidence enough in the termes that expresse them, but yet are Hard to be beleeved, by reason of the supernaturall quality of them.
Secondly, Some things have evidence enough in the terms that express them, but yet Are Hard to be believed, by reason of the supernatural quality of them.
As when we say that Christ was the Sonne of a Virgin, or that he died and rose againe, there is no difficultie in the sense of these things, it is easily understood what he that affirmeth them doth meane by them.
As when we say that christ was the Son of a Virgae, or that he died and rose again, there is no difficulty in the sense of these things, it is Easily understood what he that Affirmeth them does mean by them.
Thirdly, some things though easie in their sense to be understood, and it may be easie likewise in their nature to be beleeved, are yet Hard to be obeyed and practised, as repentance,
Thirdly, Some things though easy in their sense to be understood, and it may be easy likewise in their nature to be believed, Are yet Hard to be obeyed and practised, as Repentance,
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and forsaking of sinne, &c. Now according unto these differences wee may conceive of the office and power which the Church hath in matters of holy Scripture.
and forsaking of sin, etc. Now according unto these differences we may conceive of the office and power which the Church hath in matters of holy Scripture.
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First, for hard places in regard of the sense and meaning of the place, it is the dutie of the Church to open them to Gods people with modestie, and moderation;
First, for hard places in regard of the sense and meaning of the place, it is the duty of the Church to open them to God's people with modesty, and moderation;
and therein God alloweth the learned a Christian libertie, with submission of their opinions alwayes to the spirits of the Prophets, so long as they doe therein nothing contrary to the Analogie of faith, to the generall peace, and unity of the Church, to the rules of charitie, pietie, loyaltie ▪ and sobrietie ;
and therein God alloweth the learned a Christian liberty, with submission of their opinions always to the spirits of the prophets, so long as they do therein nothing contrary to the Analogy of faith, to the general peace, and unity of the Church, to the rules of charity, piety, loyalty ▪ and sobriety;
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to abound in their owne sense, and to declare, for the further edifying of the Church, what they conceive to be in such difficult places principally intended.
to abound in their own sense, and to declare, for the further edifying of the Church, what they conceive to be in such difficult places principally intended.
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for if unto any man or chaire there were annexed an infallible spirit, enabling him to give such a cleere and indubitate exposition of all holy Scriptures,
for if unto any man or chair there were annexed an infallible Spirit, enabling him to give such a clear and indubitate exposition of all holy Scriptures,
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how comes it to passe that hitherto so many difficulties remaine, wherein even our Adversaries amongst themselves doe give severall conjectures and explications,
how comes it to pass that hitherto so many difficulties remain, wherein even our Adversaries among themselves do give several Conjectures and explications,
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Secondly, for those places which in their meaning are easie to be understood, but in their excellent and high nature hard to be beleeved (as all Articles of faith,
Secondly, for those places which in their meaning Are easy to be understood, but in their excellent and high nature hard to be believed (as all Articles of faith,
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and things of absolute necessitie are in their termes perspicuous, but in their heavenly nature unevident unto humane reason ) the office of the Church is not to binde mens consciences to beleeve these truths upon her authoritie,
and things of absolute necessity Are in their terms perspicuous, but in their heavenly nature unevident unto humane reason) the office of the Church is not to bind men's Consciences to believe these truths upon her Authority,
or have any certaintie that this society of men must be beleeved in their religion, who will allow the same honor to no society of men but thēselves? But in this case the office of the Church is, both to labour by al good means to evidence the credibility of the things which are to be beleeved, to discover unto men those essentiall and intimate beauties of the Gospel, which to spirituall mindes and hearts raised to such a proportionable pitch of capacitie as are suteable to the excellency of their natures, are apt to evidence and notifie themselves,
or have any certainty that this society of men must be believed in their Religion, who will allow the same honour to no society of men but themselves? But in this case the office of the Church is, both to labour by all good means to evidence the credibility of the things which Are to be believed, to discover unto men those essential and intimate beauty's of the Gospel, which to spiritual minds and hearts raised to such a proportionable pitch of capacity as Are suitable to the excellency of their nature's, Are apt to evidence and notify themselves,
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and also to labour to take men off from dependance on their owne reason or corrupted judgement, to worke in their heart an experience of the Spirit of grace,
and also to labour to take men off from dependence on their own reason or corrupted judgement, to work in their heart an experience of the Spirit of grace,
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with which preparations and perswasions, the heart being possessed, will in due time come to observe more cleerely, by that spirituall eye, the evidence of those things which were at first so difficult;
with which preparations and persuasions, the heart being possessed, will in due time come to observe more clearly, by that spiritual eye, the evidence of those things which were At First so difficult;
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so then the Act of the Church is in matters of faith an act of introduction and guidance, but that which begetteth the infallible and unquestionable assent of faith is that spirituall taste, relish,
so then the Act of the Church is in matters of faith an act of introduction and guidance, but that which begetteth the infallible and unquestionable assent of faith is that spiritual taste, relish,
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and experience of the heavenly sweetnesse of divine doctrine, which, by the ministery of the Church, accompanied with the speciall concurrence of almighty God therewithall, is wrought in the heart;
and experience of the heavenly sweetness of divine Doctrine, which, by the Ministry of the Church, accompanied with the special concurrence of almighty God therewithal, is wrought in the heart;
we should therefore studie to maintaine, to credit, to promote the Gospell, to encourage truth, discountenance errour, to stand in the gap against all the stratagems and advantages of the enemies thereof,
we should Therefore study to maintain, to credit, to promote the Gospel, to encourage truth, discountenance error, to stand in the gap against all the stratagems and advantages of the enemies thereof,
And surely though the Papists boast of the word and name of the Church (as none more apt to justifie and brag of their sobrietie than those whom the wine hath overtaken) yet the plaine truth is, they have farre lesse of the nature thereof,
And surely though the Papists boast of the word and name of the Church (as none more apt to justify and brag of their sobriety than those whom the wine hath overtaken) yet the plain truth is, they have Far less of the nature thereof,
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than any other Churches, because farre lesse of the pure service and ministration thereof, for in stead of holding forth the Word of life, they pull it downe, denying unto the people of Christ the use of his Gospell, dimidiating the use of his Sacrament, breeding them up in an ignorant worship, to begge they know not what, in all points disgracing the Word of truth,
than any other Churches, Because Far less of the pure service and ministration thereof, for in stead of holding forth the Word of life, they pull it down, denying unto the people of christ the use of his Gospel, dimidiating the use of his Sacrament, breeding them up in an ignorant worship, to beg they know not what, in all points disgracing the Word of truth,
And this is certain, the more any set themselves against the light and generall knowledge of the Word of truth, the lesse of the nature of the Church they have in them, what-ever ostentations they may make of the name thereof.
And this is certain, the more any Set themselves against the Light and general knowledge of the Word of truth, the less of the nature of the Church they have in them, whatever ostentations they may make of the name thereof.
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The last thing observed in this second verse amongst the regalities of Christ, was Imperium, his rule and government in his Church by his holy Word, maugre all the attempts and machinations of the enemies thereof against it:
The last thing observed in this second verse among the Regalities of christ, was Imperium, his Rule and government in his Church by his holy Word, maugre all the attempts and machinations of the enemies thereof against it:
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noting unto us, that Christ will have a Church and people gathered unto him by the preaching of his Gospell on the earth, maugre all the malice, power,
noting unto us, that christ will have a Church and people gathered unto him by the preaching of his Gospel on the earth, maugre all the malice, power,
The grounds of the certainetie and perpetuitie of Christs Evangelicall Kingdome is not the nature of the Church in it selfe consider'd, either in the whole or parts;
The grounds of the certainty and perpetuity of Christ Evangelical Kingdom is not the nature of the Church in it self considered, either in the Whole or parts;
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And the Prophet tels us, that except the Lord had left a very small remnant, the Church had beene all as Sodom, and like to Gomorrah. But the grounds hereof are;
And the Prophet tells us, that except the Lord had left a very small remnant, the Church had been all as Sodom, and like to Gomorrah. But the grounds hereof Are;
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First, The Decree, ordination, and appointment of God, Psal. 2.7. Acts 10.42. Hebr. 3.2. and wee know what ever men project, the counsell of the Lord must stand.
First, The decree, ordination, and appointment of God, Psalm 2.7. Acts 10.42. Hebrew 3.2. and we know what ever men project, the counsel of the Lord must stand.
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Secondly, Gods Gift unto Christ, Aske of mee, and I wil give thee the heathen for thine inheritance, &c. Ps. 2.8. Thine they were, and thou gavest them me, Ioh. 17.6. My Father which gave them me is greater than all, and none is able to plucke them out of my Fathers hand, Ioh. 10.29.
Secondly, God's Gift unto christ, Ask of me, and I will give thee the heathen for thine inheritance, etc. Ps. 2.8. Thine they were, and thou Gavest them me, John 17.6. My Father which gave them me is greater than all, and none is able to pluck them out of my Father's hand, John 10.29.
Thirdly, Gods Oath, which is the Seale of his irreversible decree, and Covenant with Christ. Once have I sworne by my holinesse, that I will not lye unto David;
Thirdly, God's Oath, which is the Seal of his irreversible Decree, and Covenant with christ. Once have I sworn by my holiness, that I will not lie unto David;
His seede shall endure for ever, and his Throne as the Sunne before me, Psal. 89.35, 36. Fourthly, Christs owne Purchase and price which he paied for it.
His seed shall endure for ever, and his Throne as the Sun before me, Psalm 89.35, 36. Fourthly, Christ own Purchase and price which he paid for it.
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so long as hee sitteth at the right hand of God, which must be till the time of the restitution of all things, the merit of his bloud shall worke amongst men.
so long as he Sitteth At the right hand of God, which must be till the time of the restitution of all things, the merit of his blood shall work among men.
and I give unto them eternall life, and they shall never perish, neither shall any man plucke them out of my hand, Ioh. 10.27, 28. Sixthly, the Fathers Command unto his Son, This is the Fathers will, that of all which he hath given me I should lose nothing, &c. Ioh. 6.39. Seventhly, Christs Love and Care. The Church is his Spouse, under his Coverture and protection,
and I give unto them Eternal life, and they shall never perish, neither shall any man pluck them out of my hand, John 10.27, 28. Sixthly, the Father's Command unto his Son, This is the Father's will, that of all which he hath given me I should loose nothing, etc. John 6.39. Seventhly, Christ Love and Care. The Church is his Spouse, under his Coverture and protection,
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and those he demandeth of his Father (who heareth him alwayes) in the verture of that Covenant which betweene them was ratified, on Gods part by a Promise and Oath,
and those he demandeth of his Father (who hears him always) in the venture of that Covenant which between them was ratified, on God's part by a Promise and Oath,
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that is, to give it assistance and successe, for the gathering together and perfecting of the Saints unto the End of the world, Matth. 28.20. Here then may bee answered two great Questions:
that is, to give it assistance and success, for the gathering together and perfecting of the Saints unto the End of the world, Matthew 28.20. Here then may be answered two great Questions:
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First, whether the Church may deficere, faile upon the earth or no? To which I answere, That the Church may bee taken either mystically, spiritually, and universally. And in that sense it can never faile,
First, whither the Church may deficere, fail upon the earth or no? To which I answer, That the Church may be taken either mystically, spiritually, and universally. And in that sense it can never fail,
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but there must bee upon the earth a true Church of Christ, not onely certitudine eventus, by the certainety of the event, which is on all sides agreed;
but there must be upon the earth a true Church of christ, not only Certitude eventus, by the certainty of the event, which is on all sides agreed;
but certitudine causa too, by a certaintie growing out of those irresistible causes upon which the being of the mysticall body of Christ on the earth dependeth.
but Certitude causa too, by a certainty growing out of those irresistible Causes upon which the being of the mystical body of christ on the earth dependeth.
and hierarchically and politically, denoting a company of men, professing the faith of Christ, and reduc'd into a quiet, peaceable, composed and conspicuous governement;
and hierarchically and politically, denoting a company of men, professing the faith of christ, and reduced into a quiet, peaceable, composed and conspicuous government;
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Else the Apostles argument even to the Roman Church it selfe (which was then a famous Church throughout the world, and of that passage in the Apostle, Baronius makes a long boast) were very weake,
Else the Apostles argument even to the Roman Church it self (which was then a famous Church throughout the world, and of that passage in the Apostle, Baronius makes a long boast) were very weak,
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when à majori ad minus hee thus argueth, Be not high-minded but feare, for if God spared not the naturall branches, take heed lest he also spare not thee.
when à majori ad minus he thus argue, Be not High-minded but Fear, for if God spared not the natural branches, take heed lest he also spare not thee.
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And hee telleth us that the man of sinne, the Sonne of perdition, should be revealed by Apostacie, to note unto us that Antichrist was to be generated out of the corruption or falling away of some eminent Church,
And he Telleth us that the man of sin, the Son of perdition, should be revealed by Apostasy, to note unto us that Antichrist was to be generated out of the corruption or falling away of Some eminent Church,
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whether that which remaineth thereof be alwayes visible? To which wee answere, That if wee take the Church for the spirituall and mysticall body of Christ:
whither that which remains thereof be always visible? To which we answer, That if we take the Church for the spiritual and mystical body of christ:
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which is indeed the House of God, so it is in a sort still invisible, because the qualities and principles which constitute a man in the body of Christ,
which is indeed the House of God, so it is in a sort still invisible, Because the qualities and principles which constitute a man in the body of christ,
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Secondly, if wee take the Church for a company of men professing the true Doctrine of Christ, wee answere, that take the men in themselves so truly professing,
Secondly, if we take the Church for a company of men professing the true Doctrine of christ, we answer, that take the men in themselves so truly professing,
and governement of its owne (as in the time of Constantius the emperour the publike professors of the Divinitie of Christs person, against the damnable heresie of the Arrians were used) as that in this sense we may justly denie the Church to have beene alwayes visible, that is, The few true professors of Christ in power and puritie to have had a free, open, uncontroled, distinct ecclesiasticall body of their owne, notoriously and in conspectu hominum different from that tyrannicall and pompous hierarchie under which they suffered:
and government of its own (as in the time of Constantius the emperor the public professors of the Divinity of Christ person, against the damnable heresy of the Arians were used) as that in this sense we may justly deny the Church to have been always visible, that is, The few true professors of christ in power and purity to have had a free, open, uncontrolled, distinct ecclesiastical body of their own, notoriously and in conspectu hominum different from that tyrannical and pompous hierarchy under which they suffered:
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And this giveth a full answer to that Question, where Our Church was before the late Reformation began by Luther: for that Reformation did not new-make the Church,
And this gives a full answer to that Question, where Our Church was before the late Reformation began by Luther: for that Reformation did not new-make the Church,
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Onely herein is the difference, The Councell pretended a Reformation in points of Discipline and manners, and wee made a Reformation in points of Doctrine too.
Only herein is the difference, The Council pretended a Reformation in points of Discipline and manners, and we made a Reformation in points of Doctrine too.
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Wee are not another Church newly started up, but the same which before from the Apostles times held the common and necessarie grounds of Faith and Salvation, which grounds being in latter ages perverted and over-turned by Antichristianisme, have beene by valiant Champions for the faith of Christ therefrom vindicated, who have onely pruned the Lords Vine,
we Are not Another Church newly started up, but the same which before from the Apostles times held the Common and necessary grounds of Faith and Salvation, which grounds being in latter ages perverted and overturned by Antichristianism, have been by valiant Champions for the faith of christ therefrom vindicated, who have only pruned the lords Vine,
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Now this point that Christ ruleth in the midst of his enemies is ground of great confidence in his Church, in as much as shee subsisteth not upon any corruptible strength of her owne,
Now this point that christ Ruleth in the midst of his enemies is ground of great confidence in his Church, in as much as she subsisteth not upon any corruptible strength of her own,
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or nullified and disappointed by us, and that is against the influence of his Grace, which giveth us both the will and the deed, against the mercie of his gracious promise:
or nullified and disappointed by us, and that is against the influence of his Grace, which gives us both the will and the deed, against the mercy of his gracious promise:
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and through many afflictions enter into his Masters Kingdome. Quod erat Christus, erimus Christiani. No marvell if the world hate the Church of Christ, for it hated him first.
and through many afflictions enter into his Masters Kingdom. Quod erat Christus, Erimus Christians. No marvel if the world hate the Church of christ, for it hated him First.
The Reasons of which strange entertainement of the Kingdome of Christ are, first, because it is a New Kingdome, which enters into the world by way of chalenge and dispossession of former lords,
The Reasons of which strange entertainment of the Kingdom of christ Are, First, Because it is a New Kingdom, which enters into the world by Way of challenge and dispossession of former Lords,
It began in the forme of a servant, in the ignominie of a Crosse, none of the Princes of this world, none of the learned of this world to countenance or helpe set it up,
It began in the Form of a servant, in the ignominy of a Cross, none of the Princes of this world, none of the learned of this world to countenance or help Set it up,
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And this amongst others is given for the reason, why when Tiberius proposed Christ unto the Romane Senate with the priviledge of his owne suffrage, to be worshipped, they rejected him,
And this among Others is given for the reason, why when Tiberius proposed christ unto the Roman Senate with the privilege of his own suffrage, to be worshipped, they rejected him,
Fourthly, which is the Summe of all, It is a heavenly Kingdome, a spirituall Kingdome, My Kingdome is not of this world, and therefore no marvell if the divels of hell,
Fourthly, which is the Sum of all, It is a heavenly Kingdom, a spiritual Kingdom, My Kingdom is not of this world, and Therefore no marvel if the Devils of hell,
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Men may take upon them the profession of Christians, and like a Wenne bee skinned over with the same out-side which the true members have, may pretend much submission, worship,
Men may take upon them the profession of Christians, and like a Wen be skinned over with the same outside which the true members have, may pretend much submission, worship,
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and ceremony unto him, and yet (such is the hellish hypocrisie of the heart) the same men may haply inwardly swell and rancle against the power of his truth and Spirit.
and ceremony unto him, and yet (such is the hellish hypocrisy of the heart) the same men may haply inwardly swell and rankle against the power of his truth and Spirit.
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Therefore at the very first erecting of his kingdome, when, in all presumption, it might most easily have beene crushed, he suffer'd his enemies to vent their utmost malice,
Therefore At the very First erecting of his Kingdom, when, in all presumption, it might most Easily have been crushed, he suffered his enemies to vent their utmost malice,
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and to glut themselves with the bloud of his people, that so it might appeare, that though they did fight against him, they could not prevaile against him,
and to glut themselves with the blood of his people, that so it might appear, that though they did fight against him, they could not prevail against him,
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This jealousie of God for his Church may be seene, in frustrating the attempts, and pulling off the wheeles on which the projects which are cast against his Church doe move,
This jealousy of God for his Church may be seen, in frustrating the attempts, and pulling off the wheels on which the projects which Are cast against his Church do move,
maketh the divels in hell, the stoutest of all sinners to tremble, breaketh the rockes asunder, affrighteth, judgeth, sealeth, hardeneth, thresheth, revengeth the pride of men,
makes the Devils in hell, the Stoutest of all Sinners to tremble, breaks the Rocks asunder, affrighteth, Judgeth, Sealeth, Hardeneth, Thresheth, revenges the pride of men,
Let us take heed then of being Christs enemies, in opposing the power and progresse of his word, the evidence and purity of his Spirit in the lives of men.
Let us take heed then of being Christ enemies, in opposing the power and progress of his word, the evidence and purity of his Spirit in the lives of men.
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Let us then never repine at the miscarriages of the world, nor murmure against the wise proceedings of God in the severall dispensation towa•ds his Church on earth:
Let us then never repine At the miscarriages of the world, nor murmur against the wise proceedings of God in the several Dispensation towa•ds his Church on earth:
But yet still the Prophets Conclusion is certaine, The worke of righteousnesse is peace, and the effect of righteousnesse, quietnesse and assurance for ever.
But yet still the prophets Conclusion is certain, The work of righteousness is peace, and the Effect of righteousness, quietness and assurance for ever.
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Shall be willing ] the word is willingnesses, that is, a people of great Willingnesse and Devotion, or (as the originall word is elsewhere used, Psal. 119.108.) shall bee free will offerings unto thee.
Shall be willing ] the word is willingnesses, that is, a people of great Willingness and Devotion, or (as the original word is elsewhere used, Psalm 119.108.) shall be free will offerings unto thee.
that is, when thou shalt send foorth the Rod of thy strength, when thou shalt command thy Apostles and Ministers to goe forth and fight against the kingdomes of Sinne and Satan,
that is, when thou shalt send forth the Rod of thy strength, when thou shalt command thy Apostles and Ministers to go forth and fight against the kingdoms of Sin and Satan,
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Either, in thy Holy Church. Which may well so bee called with allusion to the Temple at Ierusalem, which is called The Beauty of Holinesse, Psal. 29.2. and a Holy and Beautifull house, Esai. 64.11. and a glorious high throne, Ier. 17.12.
Either, in thy Holy Church. Which may well so be called with allusion to the Temple At Ierusalem, which is called The Beauty of Holiness, Psalm 29.2. and a Holy and Beautiful house, Isaiah. 64.11. and a glorious high throne, Jeremiah 17.12.
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and full of lovelinesse thy Holy wayes and services are, then shall thy people bee perswaded with all free and willing devotion of heart to undertake them. Or lastly, thus;
and full of loveliness thy Holy ways and services Are, then shall thy people be persuaded with all free and willing devotion of heart to undertake them. Or lastly, thus;
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or as those who in admiration of some noble Prince voluntarily follow the service of his warres, doe set themselves forth in the most complete furniture and richest attire as is fit to give notice of the noblenesse of their mindes: (for beautifull armor was want to bee esteemed the honor of an armie.) So they who willingly devote themselves unto Christ, to bee Souldiers and Sacrifices unto him, are not onely armed with strength,
or as those who in admiration of Some noble Prince voluntarily follow the service of his wars, do Set themselves forth in the most complete furniture and Richest attire as is fit to give notice of the nobleness of their minds: (for beautiful armour was want to be esteemed the honour of an army.) So they who willingly devote themselves unto christ, to be Soldiers and Sacrifices unto him, Are not only armed with strength,
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Either thus, In the Beauties of Holinesse, or in Holinesse very beautifull more than the Aurora or wombe of the morning, when shee is ready to bring forth the Sunne.
Either thus, In the Beauty's of Holiness, or in Holiness very beautiful more than the Aurora or womb of the morning, when she is ready to bring forth the Sun.
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But because the learned conceive that the middle point is onely a distinction for convenient reading, not a disjunction of the sense, I shall therefore rest in a more received exposition.
But Because the learned conceive that the middle point is only a distinction for convenient reading, not a disjunction of the sense, I shall Therefore rest in a more received exposition.
And Christ is called the Bright-morning-starre, and the Day-spring, and the Sunne of Righteousnesse, and time of the Gospell is called the time of Day, or the approach of Day.
And christ is called the Bright-morning-starre, and the Dayspring, and the Sun of Righteousness, and time of the Gospel is called the time of Day, or the approach of Day.
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So that, from the wombe of the morning, is from the heavenly light of the Gospell, which is the wing or beame wherby the Sunne of Righteousnesse revealeth himselfe,
So that, from the womb of the morning, is from the heavenly Light of the Gospel, which is the wing or beam whereby the Sun of Righteousness Revealeth himself,
Described first by their Relation to him, and his propriety to them, Thy People. Secondly, by their present condition, intimated in the word, Willing, or Voluntaries, and (if wee take [ Thy People ] and [ Armies ] for Synonymous termes.
Described First by their Relation to him, and his propriety to them, Thy People. Secondly, by their present condition, intimated in the word, Willing, or Voluntaries, and (if we take [ Thy People ] and [ Armies ] for Synonymous terms.
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The one notifying the order and quality of the other) expressed in the Text, and that is, to bee military men. Thirdly, by their through and universall resignation, subjection, and devotednesse unto him.
The one notifying the order and quality of the other) expressed in the Text, and that is, to be military men. Thirdly, by their through and universal resignation, subjection, and devotedness unto him.
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Fourthly, By their honorable attire, and military robes, in which they appeare before him, and attend upon him, In Beauties of Holinesse, or in the various and manifold graces of Christ as in a garment of diverse colours.
Fourthly, By their honourable attire, and military robes, in which they appear before him, and attend upon him, In Beauty's of Holiness, or in the various and manifold graces of christ as in a garment of diverse colours.
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The Devils are his Vassals. The wicked of the world his prisoners. The faithfull onely are his subjects and followers. His Iewels, his Friends, his Brethren, his Sonnes, his Members, his Spouse.
The Devils Are his Vassals. The wicked of the world his Prisoners. The faithful only Are his subject's and followers. His Jewels, his Friends, his Brothers, his Sons, his Members, his Spouse.
For as in regard of Gods Iustice we were bought by Christ in our redemption, so in regard of his love wee were given unto Christ in our election, that hee might redeeme us.
For as in regard of God's justice we were bought by christ in our redemption, so in regard of his love we were given unto christ in our election, that he might Redeem us.
For wee, having sold away our selves, and being now in the enemies possession, could not bee restored unto our primitive estate without some intervening price to redeeme us.
For we, having sold away our selves, and being now in the enemies possession, could not be restored unto our primitive estate without Some intervening price to Redeem us.
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Hee hath plucked us out of our enemies hands, hee hath dispossessed and spoiled those that ruled over us before, he hath delivered us from the power of Satan,
He hath plucked us out of our enemies hands, he hath dispossessed and spoiled those that ruled over us before, he hath Delivered us from the power of Satan,
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and hath rescued us as spoiles out of the hands of our enemies, and therefore wee are become his servants, and owe obedience unto him as our Patron and deliverer.
and hath rescued us as spoils out of the hands of our enemies, and Therefore we Are become his Servants, and owe Obedience unto him as our Patron and deliverer.
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So wee being rescued out of the hands of those tyrannous Lords which ruled over us, doe now owe service and subjection unto him that hath so mercifully delivered us.
So we being rescued out of the hands of those tyrannous lords which ruled over us, do now owe service and subjection unto him that hath so mercifully Delivered us.
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Therefore in our Baptisme we are said to bee Baptized into Christ, and to put on Christ, and to bee Baptized into his name, that is, wholy to consecrate and devote our selves to him as the servants of his family.
Therefore in our Baptism we Are said to be Baptised into christ, and to put on christ, and to be Baptised into his name, that is, wholly to consecrate and devote our selves to him as the Servants of his family.
Therefore they which were Baptized in the ancient Church were wont to put on white rayment, as it were the Liverie and Badge of Christ, a Testimony of that purity and service which therein they vowed unto him.
Therefore they which were Baptised in the ancient Church were wont to put on white raiment, as it were the Livery and Badge of christ, a Testimony of that purity and service which therein they vowed unto him.
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And therefore it is that wee still retaine the ancient forme of vow, promise, or profession in Baptisme, which was to renounce the Devill, and all his works, the world, with the pompe, luxury and pleasures thereof.
And Therefore it is that we still retain the ancient Form of Voelli, promise, or profession in Baptism, which was to renounce the devil, and all his works, the world, with the pomp, luxury and pleasures thereof.
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and admiration of the world, that liveth NONLATINALPHABET, according to the rules and courses and sinfull maximes of worldly men, in such indifferency, compliancie and connivence as may flatter others and delude himselfe;
and admiration of the world, that lives, according to the rules and courses and sinful maxims of worldly men, in such indifferency, compliancy and connivance as may flatter Others and delude himself;
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he that is freely and customarily over-rul'd by the temptations of Satan, that yeeldeth to loosnesse of heart, to vanity of thoughts, lusts of eye, pride of life, luxury, intemperance, impurity of minde or body,
he that is freely and customarily overruled by the temptations of Satan, that yields to looseness of heart, to vanity of thoughts, Lustiest of eye, pride of life, luxury, intemperance, impurity of mind or body,
In which respect they have many priviledges, (as the Apostle sheweth of the Iewes.) Yet notwithstanding such men continuing unreformed in their inner man, are neerer unto cursing than others,
In which respect they have many privileges, (as the Apostle shows of the Iewes.) Yet notwithstanding such men Continuing unreformed in their inner man, Are nearer unto cursing than Others,
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Secondly, a man may belong unto Christ by Implantation into his Body: Which is done by faith. But here wee are to note that as some branches in a tree have a more faint and unprofitable fellowship with the roote than others;
Secondly, a man may belong unto christ by Implantation into his Body: Which is done by faith. But Here we Are to note that as Some branches in a tree have a more faint and unprofitable fellowship with the root than Others;
There is a dead, unoperative faith, which like Adam after his fall hath the nakednesse thereof covered onely with leaves, with meere formall & hypocriticall conformities.
There is a dead, unoperative faith, which like Adam After his fallen hath the nakedness thereof covered only with leaves, with mere formal & hypocritical conformities.
which is availeable to those purposes for which faith was appointed, namely to justifie the person, to purifie the heart, to quench temptations, to carry a man with wisedome and an unblameable conversation through this present world, to worke by love, to grow and make a man abound in the service of the Lord.
which is available to those Purposes for which faith was appointed, namely to justify the person, to purify the heart, to quench temptations, to carry a man with Wisdom and an unblameable Conversation through this present world, to work by love, to grow and make a man abound in the service of the Lord.
I will onely name two or three, and most in the Text. First, wee must know that Christ is a Morning-starre, a Sunne of Righteousnesse, and so ever comes to the soule with selfe-evidencing properties. Vnto him belongeth that royall prerogative, to write Teste Meipso in the hearts of men, to bee himselfe the witnesse to his owne Acts, purchases, and covenants.
I will only name two or three, and most in the Text. First, we must know that christ is a Morning star, a Sun of Righteousness, and so ever comes to the soul with self-evidencing properties. Unto him belongeth that royal prerogative, to write Teste Meipso in the hearts of men, to be himself the witness to his own Acts, purchases, and Covenants.
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And therefore as lust doth take the first advantage of the faint and imperfect stirrings of the reasonable soule in little infants, to evidence it selfe in pride, folly, stubbornesse, and other childish sinnes:
And Therefore as lust does take the First advantage of the faint and imperfect stirrings of the reasonable soul in little Infants, to evidence it self in pride, folly, Stubbornness, and other childish Sins:
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Now Christ and his Spirit are the internall formes, and active principles in a Christian man, Christ liveth in us, when Christ who is our Life shall appeare, &c. Therefore impossible it is that any hypocrite should counterfeite,
Now christ and his Spirit Are the internal forms, and active principles in a Christian man, christ lives in us, when christ who is our Life shall appear, etc. Therefore impossible it is that any hypocrite should counterfeit,
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and yet even in that condition Christ doth not want properties to evidence himselfe, in tendernesse of conscience, feare of sinne, striving of Spirit with God, closenesse of heart and constant recourse to him in his word, and the like;
and yet even in that condition christ does not want properties to evidence himself, in tenderness of conscience, Fear of sin, striving of Spirit with God, closeness of heart and constant recourse to him in his word, and the like;
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Againe, if a man be one of Christs people, then there hath a day of power passed over him, the sword of the Spirit hath entred into him, hee hath beene conquered by the rod of Christs strength, he hath felt Iohns axe laid to the root of his conscience,
Again, if a man be one of Christ people, then there hath a day of power passed over him, the sword of the Spirit hath entered into him, he hath been conquered by the rod of Christ strength, he hath felt Iohns axe laid to the root of his conscience,
Againe, where Christ comes, he comes with beautie and holinesse, those who lay in their bloud and pollutions before bare & naked, are made exceeding beautifull,
Again, where christ comes, he comes with beauty and holiness, those who lay in their blood and pollutions before bore & naked, Are made exceeding beautiful,
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He comes unto the soule with beauty and pretious oile, and garments of praise, that is, with comfort, joy, peace, healing, to present the Church a Holy Church without spot or wrinckle to his Father.
He comes unto the soul with beauty and precious oil, and garments of praise, that is, with Comfort, joy, peace, healing, to present the Church a Holy Church without spot or wrinkle to his Father.
but in truth a Christian? Doe I finde the secret nature and figure of Christ fashioned in mee, swaying mine heart to the love and obedience of his holy wayes? Doe I heare the voice,
but in truth a Christian? Doe I find the secret nature and figure of christ fashioned in me, swaying mine heart to the love and Obedience of his holy ways? Doe I hear the voice,
and feele the hand and judicature of his blessed Spirit within me, leading me in a new course, ordering mine inner man, sentencing and crucifying mine earthly members? Am I a serious and earnest enemie to my originall lusts,
and feel the hand and judicature of his blessed Spirit within me, leading me in a new course, ordering mine inner man, sentencing and crucifying mine earthly members? Am I a serious and earnest enemy to my original Lustiest,
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as hereafter in his glory? Is it the greatest businesse of my life to make my selfe more like him, to walke as he also walked, to be as he was in this world, to purifie my selfe even as he is pure? Hath the terrour of his wrath perswaded me,
as hereafter in his glory? Is it the greatest business of my life to make my self more like him, to walk as he also walked, to be as he was in this world, to purify my self even as he is pure? Hath the terror of his wrath persuaded me,
and esteeme more beautifull than the morning brightnesse the feet of those who bring glad tidings of deliverance and peace? Hath his Gospell an effectual seminall vertue within me to new forme my nature and life daily unto his heavenly Image? Is it an ingrafted word which mingleth with my conscience,
and esteem more beautiful than the morning brightness the feet of those who bring glad tidings of deliverance and peace? Hath his Gospel an effectual seminal virtue within me to new Form my nature and life daily unto his heavenly Image? Is it an ingrafted word which mingleth with my conscience,
and hideth it selfe in my heart, actuating, determining, moderating, and over-ruling it to its owne way? Am I cleansed from my filthinesse, carefull to keepe my selfe chaste, comely, beautifull, a fit spouse for the fairest of ten thousand? Doe I rejoyce in his light, walking as a childe of light, living as an heire of light, going on like the Sunne unto the perfect day labouring to abound alwayes in the work of the Lord? Then I may have good assurance that I belong unto Christ.
and Hideth it self in my heart, actuating, determining, moderating, and overruling it to its own Way? Am I cleansed from my filthiness, careful to keep my self chaste, comely, beautiful, a fit spouse for the Fairest of ten thousand? Doe I rejoice in his Light, walking as a child of Light, living as an heir of Light, going on like the Sun unto the perfect day labouring to abound always in the work of the Lord? Then I may have good assurance that I belong unto christ.
though it bring forth wilde grapes, and bee indeed meet for no worke, yet because it is his owne vine, planted by his owne right hand, and made strong for himselfe, he will therefore be carefull to fence and prune it.
though it bring forth wild grapes, and be indeed meet for no work, yet Because it is his own vine, planted by his own right hand, and made strong for himself, he will Therefore be careful to fence and prune it.
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This is the onely argument we have to prevaile with God in prayer, that in Christ we call him Father, wee present our selves before him, as his owne, we make mention of no other Lord or name over us,
This is the only argument we have to prevail with God in prayer, that in christ we call him Father, we present our selves before him, as his own, we make mention of no other Lord or name over us,
I sware unto thee, and entred into covenant with thee, saith the Lord, and thou becamest mine, and immediately it followes, then washed I thee with water, yea, I throughly washed away thy bloud from thee.
I sware unto thee, and entered into Covenant with thee, Says the Lord, and thou becamest mine, and immediately it follows, then washed I thee with water, yea, I thoroughly washed away thy blood from thee.
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Grace and glory will he give, and no good thing will he withhold from those who walke uprightly, our proprietie to Christ giveth us right unto all good things:
Grace and glory will he give, and no good thing will he withhold from those who walk uprightly, our propriety to christ gives us right unto all good things:
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Thirdly, if we are Christs, then he will spare us. This was the argument which the Priest was to use betweene the Porch and the Altar, Spare thy people, O Lord, and give not thine heritage to reproch.
Thirdly, if we Are Christ, then he will spare us. This was the argument which the Priest was to use between the Porch and the Altar, Spare thy people, Oh Lord, and give not thine heritage to reproach.
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if it bee according to Gods will, and by the dictate and mouth of the Spirit in our heart, Christ himselfe in his intercession demandeth for us the same things.
if it be according to God's will, and by the dictate and Mouth of the Spirit in our heart, christ himself in his Intercession demandeth for us the same things.
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The second thing considered in the words, was the Present condition of the people of Christ, which was to be military men, to joyne with the armies of Christ against all his enemies.
The second thing considered in the words, was the Present condition of the people of christ, which was to be military men, to join with the armies of christ against all his enemies.
by his vast knowledge and experience in palliating, altering, mixing, proportioning, and measuring his temptations and spirituall wickednesse in such manner,
by his vast knowledge and experience in palliating, altering, mixing, proportioning, and measuring his temptations and spiritual wickedness in such manner,
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as that he may subvert the Church of Christ, either in the purity thereof, by corrupting the doctrine of Christ with heresie, and his worship with idolatrie and superstition ;
as that he may subvert the Church of christ, either in the purity thereof, by corrupting the Doctrine of christ with heresy, and his worship with idolatry and Superstition;
or in the liberty thereof, by bondage of conscience, or in the progresse and inlargement thereof, endevouring to blast and make fruitlesse the ministery of the Gospell.
or in the liberty thereof, by bondage of conscience, or in the progress and enlargement thereof, endeavouring to blast and make fruitless the Ministry of the Gospel.
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And this malice of Satan is wonderfully set on and encouraged both by the corruption of our nature, those armies of lusts and affections which swarme within us, entertaining, joyning force,
And this malice of Satan is wonderfully Set on and encouraged both by the corruption of our nature, those armies of Lustiest and affections which swarm within us, entertaining, joining force,
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and also by the men, and materials of this evill world. By the examples, the threats, the interests, the power, the intimacie, the wit, the tongues, the hands, the exprobrations, the persecutions, the insinuations and seductions of wicked men.
and also by the men, and materials of this evil world. By the Examples, the Treats, the interests, the power, the intimacy, the wit, the tongues, the hands, the exprobrations, the persecutions, the insinuations and seductions of wicked men.
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By all which meanes Satan most importunately pursueth one of these two ends, either to subvert the godly by drawing them away from Christ to apostacie, formalitie, hypocrisie, spirituall pride,
By all which means Satan most importunately pursueth one of these two ends, either to subvert the godly by drawing them away from christ to apostasy, formality, hypocrisy, spiritual pride,
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and the like, or else to Discomfort them with diffidence, doubts, sight of sinne, opposition of the times, vexation of spirit, and the like afflictions.
and the like, or Else to Discomfort them with diffidence, doubts, sighed of sin, opposition of the times, vexation of Spirit, and the like afflictions.
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In his spirituall estate, if he be a weake Christian, he assaulteth him with perpetuall doubts and feares touching his election, conversion, adoption, perseverance, christian liberty, strength against corruptions, companies, temptations, persecutions, &c. if he be a strong Christian, he laboureth to draw him unto selfe-confidence, spirituall pride, contempt of the weake, neglect of further proficiencie, and the like.
In his spiritual estate, if he be a weak Christian, he assaulteth him with perpetual doubts and fears touching his election, conversion, adoption, perseverance, christian liberty, strength against corruptions, companies, temptations, persecutions, etc. if he be a strong Christian, he Laboureth to draw him unto self-confidence, spiritual pride, contempt of the weak, neglect of further proficiency, and the like.
Corporeall and sensitive faculties tempted either to sinfull representations, letting in and transmitting the provisions of lust unto the heart, by gazing and glutting themselves on the objects of the world:
Corporeal and sensitive faculties tempted either to sinful representations, letting in and transmitting the provisions of lust unto the heart, by gazing and glutting themselves on the objects of the world:
The understanding to earthly wisdome, vanity, infidelity, prejudices, misperswasions, fleshly reasonings, vaine speculations and curiosities, &c. The will to stiffenesse, resistance, dislike of holy things, and pursuite of the world.
The understanding to earthly Wisdom, vanity, infidelity, prejudices, mispersuasions, fleshly reasonings, vain speculations and curiosities, etc. The will to stiffness, resistance, dislike of holy things, and pursuit of the world.
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The conscience to deadnesse, immobilitie, and a stupid benummednesse, to slavish terrours and evidences of hell, to superstitious bondage, to carnall securitie, to desperate conclusions.
The conscience to deadness, immobility, and a stupid benummednesse, to slavish terrors and evidences of hell, to superstitious bondage, to carnal security, to desperate conclusions.
The affections to independence, distraction, excesse, precipitancie, &c. In temporall conditions, there is no estate of health, wealth, peace, honor, estimation, or the contraries unto these:
The affections to independence, distraction, excess, precipitancy, etc. In temporal conditions, there is no estate of health, wealth, peace, honour, estimation, or the contraries unto these:
and studying his Word, in calling upon his name, and the like, or such as respect our selves, as acts of temperance and sobriety, personall examinations,
and studying his Word, in calling upon his name, and the like, or such as respect our selves, as acts of temperance and sobriety, personal examinations,
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There is then no condition, facultie, relation, or action of a Christian man, the which is not alwayes under the eye and envy of a most raging, wise, and industrious enemie.
There is then no condition, faculty, Relation, or actium of a Christian man, the which is not always under the eye and envy of a most raging, wise, and Industria enemy.
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And therefore, great reason there is, that Christians should be Military men, well instructed in the whole armour of God, that they may be able to stand against the wiles of the Devill,
And Therefore, great reason there is, that Christians should be Military men, well instructed in the Whole armour of God, that they may be able to stand against the wiles of the devil,
It is our calling to wrestle against principalities and powers, and spirituall wickednesses in high places, to resist the devill, to strive against sinne, to mortifie earthly members, to destroy the body of sinne, to denie our selves, to contradict the reasonings of the flesh, to checke and controule the stirrings of concupiscence, to resist and subdue the desires of our evill hearts, to withstand and answere the assaults of Satan, to out-face the scornes,
It is our calling to wrestle against principalities and Powers, and spiritual Wickednesses in high places, to resist the Devil, to strive against sin, to mortify earthly members, to destroy the body of sin, to deny our selves, to contradict the reasonings of the Flesh, to check and control the stirrings of concupiscence, to resist and subdue the Desires of our evil hearts, to withstand and answer the assaults of Satan, to outface the scorns,
so that in all respects great encouragements we have to be voluntaries in such warre, the issue whereof is our enemies perdition, our Masters honour, and our owne Salvation.
so that in all respects great encouragements we have to be voluntaries in such war, the issue whereof is our enemies perdition, our Masters honour, and our own Salvation.
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The carnall minde is enmitie against God, it is not subject to the Law of God, neither indeed can bee. For if Christ be over us, the body of sinne must dye;
The carnal mind is enmity against God, it is not Subject to the Law of God, neither indeed can be. For if christ be over us, the body of sin must die;
And therefore it is that they bid God depart from them, and desire not the knowledge of his wayes, that they leave the paths of uprightnesse, that having crooked hearts of their owne, they labour likewise to pervert and make crooked the Gospell of Christ, that they may from thence steale countenance to their sinnes, contrary to that holy affection of David, Make my way strait before me, that they snuffe and rage,
And Therefore it is that they bid God depart from them, and desire not the knowledge of his ways, that they leave the paths of uprightness, that having crooked hearts of their own, they labour likewise to pervert and make crooked the Gospel of christ, that they may from thence steal countenance to their Sins, contrary to that holy affection of David, Make my Way strait before me, that they snuff and rage,
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but cried, and whined, and rebelled, and mutined, and in their heart turned back into Egypt, that is, had more will to their owne bondage, than to Gods Promise:
but cried, and whined, and rebelled, and mutined, and in their heart turned back into Egypt, that is, had more will to their own bondage, than to God's Promise:
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so when a naturall man heares of walking in a narrow way with much exactnesse and circumspection, that come what baite of preferment, pleasure, profit or advantage will,
so when a natural man hears of walking in a narrow Way with much exactness and circumspection, that come what bait of preferment, pleasure, profit or advantage will,
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And from such prejudices as these men grow to wrestle with the Spirit of Christ, to withstand his motions, to quench his suggestions, and to dispute against him.
And from such prejudices as these men grow to wrestle with the Spirit of christ, to withstand his motions, to quench his suggestions, and to dispute against him.
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Secondly, we may observe, that notwithstanding this naturall aversenesse, yet many by the Power of the Word are wrought violently and compulsorily to tender some unwilling services to Christ, by the spirit of bondage, by the feare of wrath, by the evidences of the curse due to sinne,
Secondly, we may observe, that notwithstanding this natural averseness, yet many by the Power of the Word Are wrought violently and compulsorily to tender Some unwilling services to christ, by the Spirit of bondage, by the Fear of wrath, by the evidences of the curse due to sin,
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They shall goe with their flockes and their heards, that is, with their pretended sacrifices, and externall ceremonies to seeke the Lord; but they shall not finde him; hee hath withdrawne himselfe.
They shall go with their flocks and their heards, that is, with their pretended Sacrifices, and external ceremonies to seek the Lord; but they shall not find him; he hath withdrawn himself.
but yet still serving their owne Gods. But this compulsory obedience doth not proceed from a feare of sinne but a feare of hell. And that plainely appeares in the readinesse of such men to apprehend all advantages for enlarging themselves,
but yet still serving their own God's But this compulsory Obedience does not proceed from a Fear of sin but a Fear of hell. And that plainly appears in the readiness of such men to apprehend all advantages for enlarging themselves,
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and to breake the bonds of the conscience asunder, and to turne into every diverticle which a corrupted heart can shape, in taking every occasion and pretext to put God off,
and to break the bonds of the conscience asunder, and to turn into every diverticle which a corrupted heart can shape, in taking every occasion and pretext to put God off,
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and the unwilling Jewes in the time of reedifying the temple at Jerusalem, This people say the time is not come, the time that the Lords house should bee built ;
and the unwilling Jews in the time of re-edifying the temple At Jerusalem, This people say the time is not come, the time that the lords house should be built;
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The word of the Lord, saith the Prophet, is to them a reproach, they have no delight in it, that is, they esteeme me when I preach thy words unto them rather as a slanderer than as a Prophet:
The word of the Lord, Says the Prophet, is to them a reproach, they have no delight in it, that is, they esteem me when I preach thy words unto them rather as a slanderer than as a Prophet:
Wouldest thou then know the nature of thy devotion? Abstract all conceits of danger, all workings of the spirit of bondage, the feare of wrath, the preoccupations of hell, the estuations and sweatings of a troubled conscience,
Wouldst thou then know the nature of thy devotion? Abstract all conceits of danger, all workings of the Spirit of bondage, the Fear of wrath, the preoccupations of hell, the estuations and sweatings of a troubled conscience,
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Thirdly, we may observe, that by the Power of the Word there may yet be further wrought in naturall men a certaine Velleit•e, a languide and incomplete will, bounded with secret reservations, exceptions,
Thirdly, we may observe, that by the Power of the Word there may yet be further wrought in natural men a certain Velleit•e, a languid and incomplete will, bounded with secret reservations, exceptions,
and yet this appeares in the end to have beene but a velleitie and incomplete resolution, a zealous pang of that secret hypocrisie which in the end discover'd it selfe,
and yet this appears in the end to have been but a velleity and incomplete resolution, a zealous pang of that secret hypocrisy which in the end discovered it self,
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when Hazael answered the Prophet, Is thy servant a dog that hee should doe thus and thus? he then meant no otherwise than hee spake, upon the first representation of those bloudie facts, he abhorred them as belluine and prodigious villanies;
when hazael answered the Prophet, Is thy servant a dog that he should do thus and thus? he then meant no otherwise than he spoke, upon the First representation of those bloody facts, he abhorred them as belluine and prodigious villainies;
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When Iudas asked Christ, Master is it I that shall betray thee? (though a man can conceive no hypocrisie too blacke to come out of the hell of Iudas his heart) yet possible,
When Iudas asked christ, Master is it I that shall betray thee? (though a man can conceive no hypocrisy too black to come out of the hell of Iudas his heart) yet possible,
and peradventure probable it may be, that hearing at that time and beleeving that wofull judgement pronounced by Christ against his betrayer, It had beene good for that man if he had never beene borne, he might then upon the pang and surprizall of so fearefull a doome secretly and suddenly relent,
and Peradventure probable it may be, that hearing At that time and believing that woeful judgement pronounced by christ against his betrayer, It had been good for that man if he had never been born, he might then upon the pang and surprisal of so fearful a doom secretly and suddenly relent,
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When Saul out of the force of naturall ingenuity, did upon the evidence of Davids integritie, who slew him not when the Lord had delivered him into his hands, relent for the time,
When Saul out of the force of natural ingenuity, did upon the evidence of Davids integrity, who slew him not when the Lord had Delivered him into his hands, relent for the time,
and yet wee finde that hee afterwards return'd to pursue him againe, and was once more by the experience of Davids innocencie reduc'd unto the same acknowledgement.
and yet we find that he afterwards returned to pursue him again, and was once more by the experience of Davids innocence reduced unto the same acknowledgement.
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and yet wee finde there were secret reservations which he had not discerned in himselfe, upon discoverie whereof by Christ he was discouraged and made repent of his resolution, Mark• 10.21, 22. The Apostle speaketh of a Repentance not to be repented of, 2 Cor. 7.10.
and yet we find there were secret reservations which he had not discerned in himself, upon discovery whereof by christ he was discouraged and made Repent of his resolution, Mark• 10.21, 22. The Apostle speaks of a Repentance not to be repented of, 2 Cor. 7.10.
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which hath firme, solid, and permanent reasons to support it, therein secretly intimating that there is likewise a Repentance, which rising out of an incomplete will,
which hath firm, solid, and permanent Reasons to support it, therein secretly intimating that there is likewise a Repentance, which rising out of an incomplete will,
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and now according as the workings and representations of the one or other are at the time more fresh and predominant, in like maner is sinne for that time either cherished or suppressed.
and now according as the workings and representations of the one or other Are At the time more fresh and predominant, in like manner is sin for that time either cherished or suppressed.
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but when the pleasures of sin grow strong to present themselves again, they returne like a man recover'd of an ague with more stomacke and greedinesse to their lusts againe.
but when the pleasures of since grow strong to present themselves again, they return like a man recovered of an ague with more stomach and greediness to their Lustiest again.
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When I see a vapour ascend out of the earth into the aire, why should I not thinke that it will never leave rising till it get up to heaven? and yet because the motion is not naturall,
When I see a vapour ascend out of the earth into the air, why should I not think that it will never leave rising till it get up to heaven? and yet Because the motion is not natural,
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But now lastly wee must observe, that in the day of Christs power, when he by his word and Spirit worketh effectually in the hearts of men, they are then made free-will offerings, Totally willing to obey and serve him in all conditions.
But now lastly we must observe, that in the day of Christ power, when he by his word and Spirit works effectually in the hearts of men, they Are then made freewill offerings, Totally willing to obey and serve him in all conditions.
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The heart of every one stirreth him up, and his Spirit maketh him willing for the worke and service of the Lord, Exod. 35.21. They yeeld themselves unto the Lord, and their members as weapons of righteousnesse unto him, 2 Chron. 30.8. Rom. 6.19. They offer and present themselves to God as a living Sacrifice;
The heart of every one stirs him up, and his Spirit makes him willing for the work and service of the Lord, Exod 35.21. They yield themselves unto the Lord, and their members as weapons of righteousness unto him, 2 Chronicles 30.8. Rom. 6.19. They offer and present themselves to God as a living Sacrifice;
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Therefore they are said to come unto Christ, by the vertue of his Fathers teaching, Ioh. 6.45. To runne unto him, Esai. 55.5. To gather themselves together under him as a common head, and to flow or flock together with much mutuall encouragement unto the mountaine of the Lord, Hos. 1.11. Esai. 2.2, 3. To waite upon him in his Law, Esai. 42.4. To enter into a sure covenant, and to write and seale it, Nehem. 9.38. In one word, To serve him with a perfect heart, and with a willing minde, 1 Chron. 28.9. when the heart is perfect, undivided, and goeth all together, the minde will bee willing to serve the Lord.
Therefore they Are said to come unto christ, by the virtue of his Father's teaching, John 6.45. To run unto him, Isaiah. 55.5. To gather themselves together under him as a Common head, and to flow or flock together with much mutual encouragement unto the mountain of the Lord, Hos. 1.11. Isaiah. 2.2, 3. To wait upon him in his Law, Isaiah. 42.4. To enter into a sure Covenant, and to write and seal it, Nehemiah 9.38. In one word, To serve him with a perfect heart, and with a willing mind, 1 Chronicles 28.9. when the heart is perfect, undivided, and Goes all together, the mind will be willing to serve the Lord.
Hee is contented to deny himselfe, to renounce the friendship of the world, to bid defiance to the allurements of Satan, to smile upon the face of danger, to hate father,
He is contented to deny himself, to renounce the friendship of the world, to bid defiance to the allurements of Satan, to smile upon the face of danger, to hate father,
And they were the proud men who hardned their necks, and withdrew the shoulder, and would not heare, and refused to obey, Nehem. 9.16, 17, 29. A man must bee first brought to denie himselfe before hee will bee willing to follow Christ,
And they were the proud men who hardened their necks, and withdrew the shoulder, and would not hear, and refused to obey, Nehemiah 9.16, 17, 29. A man must be First brought to deny himself before he will be willing to follow christ,
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Suppose wee that a Prince should cause some bloudy malefactor to bee brought forth, should set before his eyes all the racks and tortures which the wit of man can invent to punish prodigions offenders withall, and should cause him to tast some of those extremities:
Suppose we that a Prince should cause Some bloody Malefactor to be brought forth, should Set before his eyes all the racks and tortures which the wit of man can invent to Punish prodigious offenders withal, and should cause him to taste Some of those extremities:
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and in the evidence of so wonderfull and sweete promises, the seales of the eternall favor and fellowship of God, choose but with much importunity of affection to lay hold on so great a hope which is set before it,
and in the evidence of so wonderful and sweet promises, the Seals of the Eternal favour and fellowship of God, choose but with much importunity of affection to lay hold on so great a hope which is Set before it,
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and with all readinesse and ambition of so high a service, yeild up it selfe into the hands of so gracious a Lord, to bee by him ordered and over-ruled unto any obedience?
and with all readiness and ambition of so high a service, yield up it self into the hands of so gracious a Lord, to be by him ordered and overruled unto any Obedience?
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Secondly, this willingnesse of Christs People is wrought by a spirituall illumination of minde. And therefore the Conversion of sinners is called a Conviction, because it is ever wrought in us Secundum modum judicii as wee are reasonable and intelligent creatures.
Secondly, this willingness of Christ People is wrought by a spiritual illumination of mind. And Therefore the Conversion of Sinners is called a Conviction, Because it is ever wrought in us Secundum modum Judicii as we Are reasonable and intelligent creatures.
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that if the minde of a man were once throughly and in a spirituall manner (as it becommeth such objects as are altogether spirituall) possessed of the adequate goodnesse and truth which is in grace and glory, the heart could not utterly reject them;
that if the mind of a man were once thoroughly and in a spiritual manner (as it becomes such objects as Are altogether spiritual) possessed of the adequate Goodness and truth which is in grace and glory, the heart could not utterly reject them;
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The onely cause why men are not willing to submit unto Christ is because they are not throughly and in a manner suteable to the spirituall excellency of the things, illightned in their minde.
The only cause why men Are not willing to submit unto christ is Because they Are not thoroughly and in a manner suitable to the spiritual excellency of the things, enlightened in their mind.
The Apostle often maketh mention of fulfilling and making full proofe of our ministery, and of preaching the Gospell fully, namely with the evidence of the Spirit and of power, and with such a manifestation of the truth as doth commend it selfe unto the conscience of a man.
The Apostle often makes mention of fulfilling and making full proof of our Ministry, and of preaching the Gospel Fully, namely with the evidence of the Spirit and of power, and with such a manifestation of the truth as does commend it self unto the conscience of a man.
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consisting in the irradiation of the soule by the light of Gods countenance, in such an apprehension of the truth as maketh the heart to burne therby, when we know things as wee ought to know them, that is,
consisting in the irradiation of the soul by the Light of God's countenance, in such an apprehension of the truth as makes the heart to burn thereby, when we know things as we ought to know them, that is,
when the eye is spiritually opened to beleeve, and seriously conclude that the things spoken are of most pretious and everlasting consequence to the soule,
when the eye is spiritually opened to believe, and seriously conclude that the things spoken Are of most precious and everlasting consequence to the soul,
This is the Learning of Christ, the teaching of the Father, the knowing of things which passe knowledge, the setting to the seale of our owne hearts that God is true, the evidence of spirituall things not to the braine but to the conscience.
This is the Learning of christ, the teaching of the Father, the knowing of things which pass knowledge, the setting to the seal of our own hearts that God is true, the evidence of spiritual things not to the brain but to the conscience.
In one word this is that which the Apostle calleth, a spirituall Demonstration. And surely in this case the heart is never over-ruled contrary to the full, spirituall,
In one word this is that which the Apostle calls, a spiritual Demonstration. And surely in this case the heart is never overruled contrary to the full, spiritual,
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Therefore the Apostle saith that Eve being Deceived was in the transgression, and there is frequent mention made of the deceitfulnesse of sinne, to note that sinne got into the world, by error •nd seduction. For certainly the will is NONLATINALPHABET, a Rationall Appetite, and therefore (as I conceive) doth not stirre from such a good as is fully and spiritually represented thereunto,
Therefore the Apostle Says that Eve being Deceived was in the Transgression, and there is frequent mention made of the deceitfulness of sin, to note that sin god into the world, by error •nd seduction. For Certainly the will is, a Rational Appetite, and Therefore (as I conceive) does not stir from such a good as is Fully and spiritually represented thereunto,
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If it bee objected that the heart being unregenerate is utterly averse unto any good, and therefore is not likely to bee made willing by the illumination of the minde.
If it be objected that the heart being unregenerate is utterly averse unto any good, and Therefore is not likely to be made willing by the illumination of the mind.
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But withall, that God doth never so fully and spiritually convince the judgement, in that manner, of which I have spoken, without a speciall worke of grace thereupon, opening the eye,
But withal, that God does never so Fully and spiritually convince the judgement, in that manner, of which I have spoken, without a special work of grace thereupon, opening the eye,
and removing all naturall ignorance, prejudice, hesitancie, inadvertency, misperswasion, or any other distemper of the minde which might hinder the evidence of spirituall truth.
and removing all natural ignorance, prejudice, hesitancy, inadvertency, mispersuasion, or any other distemper of the mind which might hinder the evidence of spiritual truth.
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Thirdly, this willingnesse of Christs people is wrought by the Communion and adspiration of the spirit of Grace, which is a free spirit, a spirit of love, and a spirit of liberty, a spirit which is in every faculty of man as the soule and principle of its Christianity or heavenly being and working.
Thirdly, this willingness of Christ people is wrought by the Communion and adspiration of the Spirit of Grace, which is a free Spirit, a Spirit of love, and a Spirit of liberty, a Spirit which is in every faculty of man as the soul and principle of its Christianity or heavenly being and working.
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Fourthly, this willingnesse of Christs people ariseth from the apprehension of Gods deare love, bowels of mercy and riches of most unsearchable grace, revealed in the face of Iesus Christ to every broken and penitent spirit.
Fourthly, this willingness of Christ people arises from the apprehension of God's deer love, bowels of mercy and riches of most unsearchable grace, revealed in the face of Iesus christ to every broken and penitent Spirit.
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And therefore it is that the Apostle saith, Faith worketh by love, that is, By faith first the heart is perswaded and affected with Gods Love unto us in Christ.
And Therefore it is that the Apostle Says, Faith works by love, that is, By faith First the heart is persuaded and affected with God's Love unto us in christ.
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I live by the faith of the Son of God, who loved me, and gave himselfe for me, Gal. 2.20. Eph. 3.17, 18. Being thus perswaded of his love to us, the heart is framed to love him againe:
I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2.20. Ephesians 3.17, 18. Being thus persuaded of his love to us, the heart is framed to love him again:
and not be most deeply inflamed with the love of him by whom they are remitted? 1 Ioh. 4.19. Luk. 7.47. and lastly, by this reciprocall love of the heart to Christ, faith becommeth effectuall to worke obedience and conformitie to his will.
and not be most deeply inflamed with the love of him by whom they Are remitted? 1 John 4.19. Luk. 7.47. and lastly, by this reciprocal love of the heart to christ, faith becomes effectual to work Obedience and conformity to his will.
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nor to conceive any prejudices against it, but puts an edge and alacritie upon the spirit of a man, he can no more be said to love Christ, who doth not willingly undergoe his yoke,
nor to conceive any prejudices against it, but puts an edge and alacrity upon the Spirit of a man, he can no more be said to love christ, who does not willingly undergo his yoke,
Fifthly, this willingnesse of Christs people ariseth from the beauty and pretiousnesse of those ample Promises, which by the love of Christ are made unto us.
Fifthly, this willingness of Christ people arises from the beauty and Preciousness of those ample Promises, which by the love of christ Are made unto us.
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It is said of Moses that he did chuse (and that is the greatest act of willingnesse) rather to suffer affliction with the people of God than to enjoy the pleasures of sinne for a season:
It is said of Moses that he did choose (and that is the greatest act of willingness) rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season:
and despised the shame, that is, the shame (which would much have stagger'd and disheartened an unresolved man) was no prejudice or discouragement unto him, to abate any of his most willing obedience,
and despised the shame, that is, the shame (which would much have staggered and disheartened an unresolved man) was no prejudice or discouragement unto him, to abate any of his most willing Obedience,
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and the motive was, for the joy that was set before him, Heb. 12.2. And Saint Paul professeth of himselfe that he pressed forward, hee was not onely willing,
and the motive was, for the joy that was Set before him, Hebrew 12.2. And Saint Paul Professes of himself that he pressed forward, he was not only willing,
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as it were, before his face in the Promises thereof. Phil. 3.14. so the Apostle assureth us, That a Christians Hope to be like unto Christ hereafter, will cause him to purifie himselfe even as hee is pure, 1 Ioh. 3.3. when a man shall sit downe and recount with David, what God hath done for him already.
as it were, before his face in the Promises thereof. Philip 3.14. so the Apostle assureth us, That a Christians Hope to be like unto christ hereafter, will cause him to purify himself even as he is pure, 1 John 3.3. when a man shall fit down and recount with David, what God hath done for him already.
Sixthly, this willingnesse of Christs people ariseth from the experience of that peace, comfort ▪ life, liberty, triumph and securitie which accompanieth the Spirit and the service of Christ.
Sixthly, this willingness of Christ people arises from the experience of that peace, Comfort ▪ life, liberty, triumph and security which accompanieth the Spirit and the service of christ.
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who would not be a Voluntary in such services as are not liable to the casualties and vicissitudes which usually attend other warres, wherein he might fight with safetie,
who would not be a Voluntary in such services as Are not liable to the casualties and vicissitudes which usually attend other wars, wherein he might fight with safety,
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When a man shall consider what God might have done with him, he might have sent him from the wombe to hell, depriv'd him of the meanes of grace, left him to the rebellion and hardnesse of his evill heart,
When a man shall Consider what God might have done with him, he might have sent him from the womb to hell, deprived him of the means of grace, left him to the rebellion and hardness of his evil heart,
he hath called him to the knowledge of his will, refreshed him with the light of his countenance, heard his prayers, given an issue to his temptations,
he hath called him to the knowledge of his will, refreshed him with the Light of his countenance, herd his Prayers, given an issue to his temptations,
and I have found so much sweetnesse in thy service above all mine owne thoughts or expectations, that now, O Lord, my heart is prepared, my heart is prepared, I will sing and rejoyce in thy service.
and I have found so much sweetness in thy service above all mine own thoughts or Expectations, that now, Oh Lord, my heart is prepared, my heart is prepared, I will sing and rejoice in thy service.
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And therefore we finde Christ and his Church doe kindle the coales of love, and stirre up those flames of mutuall dearenesse towards one another, doe cherish those longing, languishing,
And Therefore we find christ and his Church do kindle the coals of love, and stir up those flames of mutual dearness towards one Another, do cherish those longing, languishing,
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and ravished affections, and susspirings of hearts, by the frequenting contemplations of each others beautie. Behold, thou art faire my love, behold, thou art faire, thou hast doves eyes.
and ravished affections, and susspirings of hearts, by the frequenting contemplations of each Others beauty. Behold, thou art fair my love, behold, thou art fair, thou hast Dove eyes.
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Behold, thou art faire my beloved, yea pleasant, &c. Cant. 1.15, 16. These are the principles of that great devotion and willingnesse which is in the people of Christ unto his service.
Behold, thou art fair my Beloved, yea pleasant, etc. Cant 1.15, 16. These Are the principles of that great devotion and willingness which is in the people of christ unto his service.
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In which sense, amongst others I understand that of the Apostle, That love is the bond of perfection, because when love resideth in the heart, it will put together every facultie to doe that worke of God perfectly which it goes about.
In which sense, among Others I understand that of the Apostle, That love is the bound of perfection, Because when love resideth in the heart, it will put together every faculty to do that work of God perfectly which it Goes about.
and to presse forward unto perfection, to make up that which is wanting to his faith, to be sanctified throughout, to bring forth more fruit, to walke in all pleasing, to be holy,
and to press forward unto perfection, to make up that which is wanting to his faith, to be sanctified throughout, to bring forth more fruit, to walk in all pleasing, to be holy,
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that Papist which is most cruel to his flesh, most assiduous at his beads, most canonicall in his houres, most macerated with superstitious penance, most frequently prostrated before his idols, is of all other most admired for the greatest Saint.
that Papist which is most cruel to his Flesh, most assiduous At his beads, most canonical in his hours, most macerated with superstitious penance, most frequently prostrated before his Idols, is of all other most admired for the greatest Saint.
Why then should not every man strive to be most unlike the evill world, and to be more excellent than his neighbour, to be holy as God is holy, to be as Christ himselfe was in this world, to grow up in unity of faith,
Why then should not every man strive to be most unlike the evil world, and to be more excellent than his neighbour, to be holy as God is holy, to be as christ himself was in this world, to grow up in unity of faith,
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And the enemies of Saint Paul provided to to stop the clamors and demands of an empty stomack with a solemne vow that they would neither eate nor drinke till they had slaine Paul. Lust never gives over till it finish sin,
And the enemies of Saint Paul provided to to stop the clamours and demands of an empty stomach with a solemn Voelli that they would neither eat nor drink till they had slain Paul. Lust never gives over till it finish since,
and of frequent occurrence to be resolved, Whether those who are truely of Christs people may not have feares, torments, uncomfortablenesse, wearinesse, unwillingnesse in the wayes of God? Saint Iohn in generall states the case, There is no feare in love,
and of frequent occurrence to be resolved, Whither those who Are truly of Christ people may not have fears, torments, uncomfortableness, weariness, unwillingness in the ways of God? Saint John in general states the case, There is no Fear in love,
but perfect love casteth out feare: Because feare hath torment, 1 Ioh. 4.18. so that it seemes where there is torment, and wearinesse, there is no love:
but perfect love Cast out Fear: Because Fear hath torment, 1 John 4.18. so that it seems where there is torment, and weariness, there is no love:
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First, in generall, where there is true obedience there is ever a willing and a free spirit, in this degree at the least, a most deepe desire of the heart,
First, in general, where there is true Obedience there is ever a willing and a free Spirit, in this degree At the least, a most deep desire of the heart,
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First, there may be a feare of Gods wrath, the soule of a righteous man may be surpriz'd with some glimpses and apprehensions of his most heavie displeasure, he may conceive himselfe set up as Gods mark to shoot at, Iob 7.20. that the poisoned arrowes and terrors of the wrath of God doe sticke fast upon him, Iob 6.4. that his transgressions are sealed up and reserv'd against him, Iob 14.17.
First, there may be a Fear of God's wrath, the soul of a righteous man may be surprised with Some glimpses and apprehensions of his most heavy displeasure, he may conceive himself Set up as God's mark to shoot At, Job 7.20. that the poisoned arrows and terrors of the wrath of God do stick fast upon him, Job 6.4. that his transgressions Are sealed up and reserved against him, Job 14.17.
The hot displeasure of the Lord may even vexe his bones, and make his soule sore within him, Psal. 6.1, 2, 3. Hee may conceive himselfe forgotten and cast out by God, surprized with fearefulnesse, trembling,
The hight displeasure of the Lord may even vex his bones, and make his soul soar within him, Psalm 6.1, 2, 3. He may conceive himself forgotten and cast out by God, surprised with fearfulness, trembling,
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and in that case the soule may faile and seeke him but not finde him, and call upon him but receive no answere, Cant. 5.6. A man may feare the Lord, and yet be in darkenesse, and have no light, Esai. 50.10.
and in that case the soul may fail and seek him but not find him, and call upon him but receive no answer, Cant 5.6. A man may Fear the Lord, and yet be in darkness, and have no Light, Isaiah. 50.10.
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but the feare of the Saints from a tender apprehension of the majestie of God, and his most pure eyes which cannot endure to behold uncleannesse (which made Moses himselfe to tremble, Act. 7.32.) and out of a deepe sense of their owne unworthinesse to meddle with holy things.
but the Fear of the Saints from a tender apprehension of the majesty of God, and his most pure eyes which cannot endure to behold uncleanness (which made Moses himself to tremble, Act. 7.32.) and out of a deep sense of their own unworthiness to meddle with holy things.
Thirdly, as the Saints may have feare and uncomfortablenesse (which are contrary to a free spirit) so they may have a wearinesse and some kinde of unwillingnesse in Gods service.
Thirdly, as the Saints may have Fear and uncomfortableness (which Are contrary to a free Spirit) so they may have a weariness and Some kind of unwillingness in God's service.
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so that though they beginne in the spirit, yet they may be bewitched and transported from a through-obedience to the truth, Gal. 3.1, 3. A deadnesse, heavinesse, insensibilitie, unactivenesse, confusednesse of heart, unpreparednesse of affections, insinuation of worldly lusts and earthly cares may distract the hearts,
so that though they begin in the Spirit, yet they may be bewitched and transported from a through-obedience to the truth, Gal. 3.1, 3. A deadness, heaviness, insensibility, unactiveness, confusedness of heart, unpreparedness of affections, insinuation of worldly Lustiest and earthly Cares may distract the hearts,
And hence come those frequent exhortations to stirre up our selves, to prepare our hearts to seeke the Lord, to whet the Law upon our children, to exhort one another lest the deceitfulnesse of sinne harden us, to bee strong in the Grace of Christ, not to faint or be weary of well-doing, and the like.
And hence come those frequent exhortations to stir up our selves, to prepare our hearts to seek the Lord, to whet the Law upon our children, to exhort one Another lest the deceitfulness of sin harden us, to be strong in the Grace of christ, not to faint or be weary of welldoing, and the like.
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Fourthly, the Proportion of this discomfort and wearinesse ariseth from these grounds: First, from the strength of these corruptions which remaine within us:
Fourthly, the Proportion of this discomfort and weariness arises from these grounds: First, from the strength of these corruptions which remain within us:
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and therefore David praiseth God for this especiall Grace, Who am I, and what is my people that we should be able to offer so willingly after this sort? for all things come of thee,
and Therefore David Praiseth God for this especial Grace, Who am I, and what is my people that we should be able to offer so willingly After this sort? for all things come of thee,
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Thirdly, from the violent importunity and immodesty of some strong temptation, and unexpellible suggestions, which frequently presenting themselves to the spirit doe there beget jealousies to disquiet the peace of the heart:
Thirdly, from the violent importunity and immodesty of Some strong temptation, and unexpellible suggestions, which frequently presenting themselves to the Spirit do there beget jealousies to disquiet the peace of the heart:
That childe cannot but feele some strugglings of shame and unwillingnesse to come unto his father, who is sure when he comes to be upbraided with the companions which he more delights in.
That child cannot but feel Some strugglings of shame and unwillingness to come unto his father, who is sure when he comes to be upbraided with the Sodales which he more delights in.
alas, how slow and sluggish will our motion be? How poore our progresse? Vpon these and severall other the like grounds, may the best of us bee possessed with feares, discomforts, and unwillingnesse in Gods service. But yet
alas, how slow and sluggish will our motion be? How poor our progress? Upon these and several other the like grounds, may the best of us be possessed with fears, discomforts, and unwillingness in God's service. But yet
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Fifthly, none of all this takes off the will a Toto, though it doe a Tanto, but that the faithfull in their greatest heavinesse and unfitnesse of spirit, have yet a stronger by as towards God than any wicked man when he is at best,
Fifthly, none of all this Takes off the will a Toto, though it do a Tanto, but that the faithful in their greatest heaviness and unfitness of Spirit, have yet a Stronger by as towards God than any wicked man when he is At best,
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for it is true of them in their lowest condition, that they Desire to feare Gods name, Nehem. 1.11. That the desire of their soule is towards the remembrance of him, Esay 26.8. that they are seriously displeased with the distempers and uncomfortablenesse of their spirit, Psal. 42.5. that they long to be enlarged, that they may run the way of Gods Commandements, Psal. 119.32. That they set their affection unto God and his service, 1 Chron. 29.3. That they prepare their heart to seeke the Lord God, 2 Chron. 30.19. That they strive, grone, wrestle, and are unquiet in their dumpes and dulnesse, earnestly contending for joy and freedome of Spirit, Psal. 51.8.11.12. In one word, that they dare not omit those duties, which yet they have no readinesse and disposednesse of heart to performe;
for it is true of them in their lowest condition, that they Desire to Fear God's name, Nehemiah 1.11. That the desire of their soul is towards the remembrance of him, Isaiah 26.8. that they Are seriously displeased with the distempers and uncomfortableness of their Spirit, Psalm 42.5. that they long to be enlarged, that they may run the Way of God's commandments, Psalm 119.32. That they Set their affection unto God and his service, 1 Chronicles 29.3. That they prepare their heart to seek the Lord God, 2 Chronicles 30.19. That they strive, groan, wrestle, and Are unquiet in their dumps and dulness, earnestly contending for joy and freedom of Spirit, Psalm 51.8.11.12. In one word, that they Dare not omit those duties, which yet they have no readiness and disposedness of heart to perform;
I said, I am cast out of thy sight, yet I will looke againe towards thy holy Temple, Ionah 2.4. He that feareth the Lord will obey his voice, though he walke in darknesse, and have no light, Esay 50.10.
I said, I am cast out of thy sighed, yet I will look again towards thy holy Temple, Jonah 2.4. He that fears the Lord will obey his voice, though he walk in darkness, and have no Light, Isaiah 50.10.
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As long as wee are here there will be something lacking to our faith, some mixture of unbeleefe and distrust with it, 1 Thess. 3.10. Marke 9.24. corruptions, temptations, afflictions, trials, will be apt to beget some feares, discomforts, wearinesse, and indisposednesse towards Gods service.
As long as we Are Here there will be something lacking to our faith, Some mixture of unbelief and distrust with it, 1 Thess 3.10. Mark 9.24. corruptions, temptations, afflictions, trials, will be apt to beget Some fears, discomforts, weariness, and indisposedness towards God's service.
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or purity of nature, where those relickes of corruption, those strugglings of the law of the members against the law of the minde shall be ended, those languishings, decayes, ebbes and blemishes of grace shall be removed, where all deficiencies of grace shall be made up,
or purity of nature, where those Relics of corruption, those strugglings of the law of the members against the law of the mind shall be ended, those languishings, decays, ebbs and blemishes of grace shall be removed, where all deficiencies of grace shall be made up,
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Here we are like the stones and other materials of Salomons Temple, but in the act of fitting and preparation, no marvell if we be here crooked, knottie, uneven,
Here we Are like the stones and other materials of Solomon's Temple, but in the act of fitting and preparation, no marvel if we be Here crooked, knotty, uneven,
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But when we shall be carried to the heavenly building which is above, and there laid in, there shall be nothing but smoothnesse and glory upon us, no noise of hammers,
But when we shall be carried to the heavenly building which is above, and there laid in, there shall be nothing but smoothness and glory upon us, no noise of hammers,
Whence we may secondly observe, that the [ Heart of Christs people is made willing to obey him by an act of Power, ] or by the strength of the Word and Spirit.
Whence we may secondly observe, that the [ Heart of Christ people is made willing to obey him by an act of Power, ] or by the strength of the Word and Spirit.
It is not barely enticed, but it is conquered by the Gospell of Christ, 2 Cor. 10.4, 5. And yet this is not a compulsory conquest (which is utterly contrary to the nature of a reasonable will, which would cease to be it selfe,
It is not barely enticed, but it is conquered by the Gospel of christ, 2 Cor. 10.4, 5. And yet this is not a compulsory conquest (which is utterly contrary to the nature of a reasonable will, which would cease to be it self,
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And a dead man is not raised to life againe by any enticements, nor yet compell'd unto a condition of such exact complacencie and suteablenesse to nature by any act of violence.
And a dead man is not raised to life again by any enticements, nor yet compelled unto a condition of such exact complacency and suteablenesse to nature by any act of violence.
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but by a power, in it selfe supernaturall, spirituall, or Divine, and in its manner of working sweetly tempered to the disposition of the will, which is never by grace destroyed, but perfected.
but by a power, in it self supernatural, spiritual, or Divine, and in its manner of working sweetly tempered to the disposition of the will, which is never by grace destroyed, but perfected.
and the imperate acts thereof, thus sanctified and still assisted by the Spirit of grace, he setteth the other powers of nature on worke in further obedience unto his will.
and the imperate acts thereof, thus sanctified and still assisted by the Spirit of grace, he sets the other Powers of nature on work in further Obedience unto his will.
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For the more distinct opening and evidencing this point, how Christs people are made Willing by his power, I will onely lay together some briefe positions which I conceive to be thereunto pertinent,
For the more distinct opening and evidencing this point, how Christ people Are made Willing by his power, I will only lay together Some brief positions which I conceive to be thereunto pertinent,
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First, let us consider the nature of the will, which is, to be a Free agent or mover, to have ex se, and within it selfe an indifferencie and undeterminatnesse unto severall things;
First, let us Consider the nature of the will, which is, to be a Free agent or mover, to have ex se, and within it self an indifferency and undeterminatnesse unto several things;
Fourthly, the will worketh not in this condition of things unto morall objects without some other concurrent principles which sway and determine it severall wayes;
Fourthly, the will works not in this condition of things unto moral objects without Some other concurrent principles which sway and determine it several ways;
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And these qualities are in naturall men the flesh or the originall concupiscence of our nature, which maketh the motions of the will to be NONLATINALPHABET, the will of the flesh;
And these qualities Are in natural men the Flesh or the original concupiscence of our nature, which makes the motions of the will to be, the will of the Flesh;
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for the will being a rationall appetite, never moveth bu• per modum judicii, upon apprehension of some goodnesse and convenience in the thing whereunto it moves.
for the will being a rational appetite, never moves bu• per modum Judicii, upon apprehension of Some Goodness and convenience in the thing whereunto it moves.
Sixthly, the judgement is never throughly illightned to understand spiritual things in that immediate and ample beautie and goodnesse which is in them,
Sixthly, the judgement is never thoroughly enlightened to understand spiritual things in that immediate and ample beauty and Goodness which is in them,
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By the which Spirit of grace, working first upon the judgement to rectifie that, and to convince it of the evidence and necessitie of that most universall and adequate good which it presenteth, the whole nature is proportionably renewed,
By the which Spirit of grace, working First upon the judgement to rectify that, and to convince it of the evidence and necessity of that most universal and adequate good which it presents, the Whole nature is proportionably renewed,
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and Christ formed aswell in the will and affections, as in the understanding: as the body in the wombe is not shaped by peecemeale, one part after another,
and christ formed aswell in the will and affections, as in the understanding: as the body in the womb is not shaped by piecemeal, one part After Another,
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So that at the same time when the Spirit of grace by an act of heavenly illumination is present with the judgement of reason to evidence, not the truth onely,
So that At the same time when the Spirit of grace by an act of heavenly illumination is present with the judgement of reason to evidence, not the truth only,
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and most intimate allurement unto the will and affections, sweetly accommodating its working unto the exigence and condition of the faculties, that they likewise may with such libertie and complacencie as becomes both their owne nature,
and most intimate allurement unto the will and affections, sweetly accommodating its working unto the exigence and condition of the faculties, that they likewise may with such liberty and complacency as becomes both their own nature,
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and the qualitie of the obedience required, apply themselves to the desire and prosecution of those excellent things which are with so spirituall an evidence set forth unto them in the ministery of the Word.
and the quality of the Obedience required, apply themselves to the desire and prosecution of those excellent things which Are with so spiritual an evidence Set forth unto them in the Ministry of the Word.
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so when Christ by his Spirit is formed in us, (for the Spirit of Christ is the Actus primus, or soule of a Christian man, that which animateth him unto an heavenly being and working, Rom. 8.9, 10, 11. 1 Cor. 6.17.) every power of the soule and body is in some proportionable measure enabled to worke suo modo, in such manner as is convenient and proper to the quality of its nature, to the right apprehension and voluntary prosecution of spirituall things.
so when christ by his Spirit is formed in us, (for the Spirit of christ is the Actus primus, or soul of a Christian man, that which animateth him unto an heavenly being and working, Rom. 8.9, 10, 11. 1 Cor. 6.17.) every power of the soul and body is in Some proportionable measure enabled to work Sue modo, in such manner as is convenient and proper to the quality of its nature, to the right apprehension and voluntary prosecution of spiritual things.
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The same Spirit which by the word of grace doth fully convince the judgement, and let the light of the knowledge of the glory of God shine upon the minde;
The same Spirit which by the word of grace does Fully convince the judgement, and let the Light of the knowledge of the glory of God shine upon the mind;
doth by the same word of grace proportionably excite, and assist the will to affect it, that as the understanding is elevated to the spirituall perception,
does by the same word of grace proportionably excite, and assist the will to affect it, that as the understanding is elevated to the spiritual perception,
neither indeed could be, is both a sweet and powerfull worke, as in the raising of a man from the dead (to which in the Scriptures the renewing of a sinner is frequently compared) there is a worke of great power, which yet, being admirably sutable to the integrity of the creature, must needs bring an exact complacencie and delight with it:
neither indeed could be, is both a sweet and powerful work, as in the raising of a man from the dead (to which in the Scriptures the renewing of a sinner is frequently compared) there is a work of great power, which yet, being admirably suitable to the integrity of the creature, must needs bring an exact complacency and delight with it:
if we consider it with respect unto his most holy, and therefore most undistracted, and unhindered will: (for if it were not voluntary, it were no obedience) and yet notwithstanding it was most certaine and infallible,
if we Consider it with respect unto his most holy, and Therefore most undistracted, and unhindered will: (for if it were not voluntary, it were no Obedience) and yet notwithstanding it was most certain and infallible,
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if we consider it with respect to the sanctitie of his nature, to the unmeasurablenesse of his unction, to the plenitude of his unseducible and unerring Spirit, to the mystery of his hypostaticall union,
if we Consider it with respect to the sanctity of his nature, to the unmeasurableness of his unction, to the plenitude of his unseducible and unerring Spirit, to the mystery of his hypostatical Union,
and the communication of properties between his natures, wherby what-ever action was done by him, might justly be called the action of God, in which regard it was impossible for him to sinne.
and the communication of properties between his nature's, whereby whatever actium was done by him, might justly be called the actium of God, in which regard it was impossible for him to sin.
but that which in regard of the truth and prediction of holy Scriptures was most certainly to be fulfilled, in regard of the second causes by whom it was fulfilled, was most free and voluntary.
but that which in regard of the truth and prediction of holy Scriptures was most Certainly to be fulfilled, in regard of the second Causes by whom it was fulfilled, was most free and voluntary.
Wee finde what a chaine of meere casualties and contingencies (if we looke onely upon second causes) did concurre, in the offence of V•s•ti, in the promotion of Esther, in the treason of the two Chamberlaines, in the wakefulnesse of the King, in the opening of the Chronicles, in the acceptance of Esthers request,
we find what a chain of mere casualties and contingencies (if we look only upon second Causes) did concur, in the offence of V•s•ti, in the promotion of Esther, in the treason of the two Chamberlains, in the wakefulness of the King, in the opening of the Chronicles, in the acceptance of Esthers request,
and in the favour of the King unto her, and all this ordered by the immutable and efficacious providence of God (which moderates and guides causes and effects of all sorts to his owne fore-appointed ends) for the deliverance of his people from that intended slaughter determined against them, the execution whereof would evidently have voided that great promise of their returning out of captivitie after seventie yeares:
and in the favour of the King unto her, and all this ordered by the immutable and efficacious providence of God (which moderates and guides Causes and effects of all sorts to his own fore-appointed ends) for the deliverance of his people from that intended slaughter determined against them, the execution whereof would evidently have voided that great promise of their returning out of captivity After seventie Years:
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and to the measure of the grace of excitation, assistance, and co-operation in the heart, whereby the naturall frowardnesse and reluctancy thereof may be subdued.
and to the measure of the grace of excitation, assistance, and cooperation in the heart, whereby the natural frowardness and reluctancy thereof may be subdued.
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For first, this power we speake of is onely the power of the Word and Spirit, both which doe alwayes worke in the ordinary course of Gods proceeding by them with men, secundum judicium, by a way of judgement and conviction, by a way of teaching and demonstration, which is suteable to a rationall facultie.
For First, this power we speak of is only the power of the Word and Spirit, both which do always work in the ordinary course of God's proceeding by them with men, secundum judicium, by a Way of judgement and conviction, by a Way of teaching and demonstration, which is suitable to a rational faculty.
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Secondly, which way soever the will is by the Spirit of grace directed and perswaded to move, it still retaines an habituall or internall habitude unto the extremes,
Secondly, which Way soever the will is by the Spirit of grace directed and persuaded to move, it still retains an habitual or internal habitude unto the extremes,
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or compulsorily thereunto overswayed, but worket•, ex motu proprio, by a selfe-motion, unto which it is quickned and actuated by the sweetnesse of divine grace,
or compulsorily thereunto overswayed, but worket•, ex motu Properly, by a self-motion, unto which it is quickened and actuated by the sweetness of divine grace,
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but the excellencie and superlative goodnesse of the Gospell of Christ; and inwardly touching the heart, and framing it to a lovely conformitie and obedience therunto.
but the excellency and superlative Goodness of the Gospel of christ; and inwardly touching the heart, and framing it to a lovely conformity and Obedience thereunto.
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The ground of this point why there is an act of power required to conquer the wils of sinners unto Christ, is that notable enmitie, stoutnesse, reluctancie, rebellion, wearinesse, aversenesse;
The ground of this point why there is an act of power required to conquer the wills of Sinners unto christ, is that notable enmity, stoutness, reluctancy, rebellion, weariness, averseness;
such depths of Satan, such hellish and unsearchable plots of principalities and powers, to keepe fast and faithfull to themselves this chiefe mistris of the soule of man;
such depths of Satan, such hellish and unsearchable plots of principalities and Powers, to keep fast and faithful to themselves this chief mistress of the soul of man;
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such strong prejudices, such deepe reasonings, such high im•ginations, such scornefull and meane conceits of the purity and power of the wayes of Christ, such deceitfulnesse of heart, such misperswasions and presumptious of our present peace,
such strong prejudices, such deep reasonings, such high im•ginations, such scornful and mean conceits of the purity and power of the ways of christ, such deceitfulness of heart, such mispersuasions and presumptuous of our present peace,
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such lusts to be denied, such members to be hewed off, such friends to be forsaken, such passions to be subdued, such certaine persecutions from the world, such endlesse solicitations of Satan, such irreconcilable contentions with the flesh;
such Lustiest to be denied, such members to be hewed off, such Friends to be forsaken, such passion to be subdued, such certain persecutions from the world, such endless solicitations of Satan, such irreconcilable contentions with the Flesh;
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and, as the Scriptures expresse it, to lead it, to draw it, to take it by the arme, to carry it in his bosome, to beare it as an Eagle her young ones on her wings,
and, as the Scriptures express it, to led it, to draw it, to take it by the arm, to carry it in his bosom, to bear it as an Eagl her young ones on her wings,
nay, by the terrours of the Lord, and the power of his Word and wrath, to pull and snatch it as a brand out of the fire? Certainly, there is so much extreme perversenesse,
nay, by the terrors of the Lord, and the power of his Word and wrath, to pull and snatch it as a brand out of the fire? Certainly, there is so much extreme perverseness,
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by the same reason that any one man perisheth, every man would too, because in all there is as fundamentall and originall enmity to the wayes of grace, as there is in any.
by the same reason that any one man Perishes, every man would too, Because in all there is as fundamental and original enmity to the ways of grace, as there is in any.
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nor the bloud and passions of Christ perswade, nor the flames of hell affright from our sinnes, till the Lord by the sweet and gracious power of his holy ••irit subdue and conquer the soule unto himselfe.
nor the blood and passion of christ persuade, nor the flames of hell affright from our Sins, till the Lord by the sweet and gracious power of his holy ••irit subdue and conquer the soul unto himself.
If an Archangell or Seraphim should be sent from heaven to reveale unto the soule of a naturall man the infinite glory of Gods presence, the full pleasures of his right hand, the admirable beauty of his wayes, the intimate conformity and resemblance between his divine nature in himselfe,
If an Archangel or Seraphim should be sent from heaven to reveal unto the soul of a natural man the infinite glory of God's presence, the full pleasures of his right hand, the admirable beauty of his ways, the intimate conformity and resemblance between his divine nature in himself,
& the Image of his holinesse in the creature, the unsearchable and bottomlesse love of Christ in his Incarnation and sufferings, the endlesse incomprehensible vertue & pretiousnesse of his bloud and prayers;
& the Image of his holiness in the creature, the unsearchable and bottomless love of christ in his Incarnation and sufferings, the endless incomprehensible virtue & Preciousness of his blood and Prayers;
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yet so desperately evill is the heart of man, that if after all this God should not afford the blessed operation and concurrence of his owne gratious Spirit, the revelation of his own arme and power upon the soule, to set on those instrumentall causes, it would be invincible by any evidence, which all the cries and flames of hell, which all the armies and hosts of heaven were able to beget.
yet so desperately evil is the heart of man, that if After all this God should not afford the blessed operation and concurrence of his own gracious Spirit, the Revelation of his own arm and power upon the soul, to Set on those instrumental Causes, it would be invincible by any evidence, which all the cries and flames of hell, which all the armies and hosts of heaven were able to beget.
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Rebellion and stubbornenesse, stoutnesse of heart, contestation with God, and gain-saying his Word; Impudence, stiffenesse, and hard-heartednesse, mischievous profoundnes and deepe reasonings against the Law of God;
Rebellion and stubbornenesse, stoutness of heart, contestation with God, and gainsaying his Word; Impudence, stiffness, and hardheartedness, mischievous profoundness and deep reasonings against the Law of God;
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pertinacie, resolvednesse, and abiding in mischiefe; they hold fast deceit; obstinacie and selfe-obduration, They have hardned their neckes that they might not heare ;
pertinacy, resolvedness, and abiding in mischief; they hold fast deceit; obstinacy and self-obduration, They have hardened their necks that they might not hear;
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Impotencie, immoveablenesse, and undocilenesse, their heart is uncircumcised; they cannot heare, there is none that understandeth or seeketh after God:
Impotency, immoveableness, and undocilenesse, their heart is uncircumcised; they cannot hear, there is none that understands or seeks After God:
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It is impossible that any reasonable man, duly considering all these difficulties, should conceive such an heart as this to be overcome with meere morall perswasions,
It is impossible that any reasonable man, duly considering all these difficulties, should conceive such an heart as this to be overcome with mere moral persuasions,
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and yet so strongly hurried by the impulsion of our owne lust towards hell, that no precipice, nor danger, no hope nor reward, no man or Angell is able to stop us, without thine owne immediate power,
and yet so strongly hurried by the impulsion of our own lust towards hell, that no precipice, nor danger, no hope nor reward, no man or Angel is able to stop us, without thine own immediate power,
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Againe, by this consideration we should be provoked to stirre up and call together all our strength in the Lords service, to recover our mispent time, to use the more contention and violence for the kingdome of heaven,
Again, by this consideration we should be provoked to stir up and call together all our strength in the lords service, to recover our Mis-spent time, to use the more contention and violence for the Kingdom of heaven,
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my weaknesses on one side, my businesses on another, mine enemies and my sinnes round about me take away so much, that I have scarce any left to give to God.
my Weaknesses on one side, my businesses on Another, mine enemies and my Sins round about me take away so much, that I have scarce any left to give to God.
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If God should have said to all the Angels in heaven, there is such a poore wretch posting with full strength towards hell, goe stand in his way and drive him back againe, all those glorious armies would have beene too few to blocke up the passage• betweene sin and he•, without the concurrence of Gods owne Spirit and power, they could have returned none other answer but this, we have done all we can to perswade and turne him,
If God should have said to all the Angels in heaven, there is such a poor wretch posting with full strength towards hell, go stand in his Way and drive him back again, all those glorious armies would have been too few to block up the passage• between since and he•, without the concurrence of God's own Spirit and power, they could have returned none other answer but this, we have done all we can to persuade and turn him,
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If then the Lord did put to his owne power to save me, great reason there is that I should set my weake and impotent faculties to honour him, especially since hee hath beene pleased both to mingle with his service great joy, liberty,
If then the Lord did put to his own power to save me, great reason there is that I should Set my weak and impotent faculties to honour him, especially since he hath been pleased both to mingle with his service great joy, liberty,
The fourth thing observed in this Verse was the attire wherein Christs people should attend upon his service, In the Beauties of Holinesse ] These words referre to those before,
The fourth thing observed in this Verse was the attire wherein Christ people should attend upon his service, In the Beauty's of Holiness ] These words refer to those before,
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and that either to the word [ People ] or to the word [ willing. ] If to [ People ] then they are a further description of Christs Subjects or Souldiers, they shall be all like servants in Princes Courts, beautifully arraied,
and that either to the word [ People ] or to the word [ willing. ] If to [ People ] then they Are a further description of Christ Subject's or Soldiers, they shall be all like Servants in Princes Courts, beautifully arrayed,
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like the Priests of the Law that had garments of beauty and glory, and so Schindler expounds it, In societate sacerdotum. If to the word [ willing ] then it notes the ground and inducement of their great devotion and subjection unto Christs kingdome, that as the people came up in troopes to the Lords house, which was the Beauty of his Holinesse,
like the Priests of the Law that had garments of beauty and glory, and so Schindler expounds it, In Societate Sacerdotum. If to the word [ willing ] then it notes the ground and inducement of their great devotion and subjection unto Christ Kingdom, that as the people Come up in troops to the lords house, which was the Beauty of his Holiness,
The holy oile with which all the vessels of the Sanctuary were to be consecrated, was a type of that Spirit which sanctifieth us and maketh us Kings and Priests unto God, and it was to be compounded of the purest and most delicate ingredients which the art of the Apothecary could put together.
The holy oil with which all the vessels of the Sanctuary were to be consecrated, was a type of that Spirit which Sanctifieth us and makes us Kings and Priests unto God, and it was to be compounded of the Purest and most delicate ingredients which the art of the Apothecary could put together.
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Therefore our Faith, and Holinesse is called a Wedding Garment, at which solemnitie men use above all other to adorne themselves with their costliest and most beautifull attire:
Therefore our Faith, and Holiness is called a Wedding Garment, At which solemnity men use above all other to adorn themselves with their Costliest and most beautiful attire:
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Therefore we are said to Put on the Lord Iesus, and to Put on bowels of mercie, and humblenesse of minde, and meekenesse, &c. and therefore likewise the Church is compared to a Bride decked in her choicest ornaments and jewels, broidred worke, silke, fine linnen, bracelets, chaines, jewels, crownes, gold, silver, perfect comelinesse, garments of salvation,
Therefore we Are said to Put on the Lord Iesus, and to Put on bowels of mercy, and humbleness of mind, and meekness, etc. and Therefore likewise the Church is compared to a Bride decked in her Choicest Ornament and Jewels, broidered work, silk, fine linen, bracelets, chains, Jewels, crowns, gold, silver, perfect comeliness, garments of salvation,
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and of praise, robes of righteousnesse, &c. And Christ the husband of this Spouse, the chiefest and most amiable of ten thousand, even altogether lovely.
and of praise, robes of righteousness, etc. And christ the husband of this Spouse, the chiefest and most amiable of ten thousand, even altogether lovely.
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By the washing of water through the Word Christ sanctifieth us, that he may present unto himselfe NONLATINALPHABET a glorious Church without spot or wrinkle that it might be holy and without blemish, Ephes. 5.27.
By the washing of water through the Word christ Sanctifieth us, that he may present unto himself a glorious Church without spot or wrinkle that it might be holy and without blemish, Ephesians 5.27.
And therefore the Apostle Saint Peter exhorteth Christian women to adorne the inner man of the heart with the ornament of a meeke and quiet spirit which is in the sight of God (whose pure eye they ought rather to please than the wanton eye of man) of great price, 1 Pet. 3.3, 4. And the truth hereof may bee proved even from the practice of hypocrites themselves:
And Therefore the Apostle Saint Peter exhorteth Christian women to adorn the inner man of the heart with the ornament of a meek and quiet Spirit which is in the sighed of God (whose pure eye they ought rather to please than the wanton eye of man) of great price, 1 Pet. 3.3, 4. And the truth hereof may be proved even from the practice of Hypocrites themselves:
And therefore Saint Austin complaineth of it as of a prodigious corruption of his nature, that he did sometimes belie himselfe to his wicked associates,
And Therefore Saint Austin Complaineth of it as of a prodigious corruption of his nature, that he did sometime belie himself to his wicked associates,
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Therefore the spirit is called a spirit of Holinesse, by the power whereof Christ rising from the dead was declared to bee the Sonne of God, to note the answerablenesse betweene raising from the dead or giving life where there was none before,
Therefore the Spirit is called a Spirit of Holiness, by the power whereof christ rising from the dead was declared to be the Son of God, to note the answerableness between raising from the dead or giving life where there was none before,
By all which we may note that what Beautie the Creation brought upon that emptie and unshaped Chaos when it was distributed into this orderly frame which we now admire;
By all which we may note that what Beauty the Creation brought upon that empty and unshaped Chaos when it was distributed into this orderly frame which we now admire;
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for some low and inferior use, (and yet Salomon saith, that they were made all beautifull in their time) but there was a pause, a consultation, a more than common wisedome, power,
for Some low and inferior use, (and yet Solomon Says, that they were made all beautiful in their time) but there was a pause, a consultation, a more than Common Wisdom, power,
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This people have I formed for my selfe, they shall shew forth my praise, I will magnifie the beautie of my glorious vertues in those whom I have sanctified for my selfe.
This people have I formed for my self, they shall show forth my praise, I will magnify the beauty of my glorious Virtues in those whom I have sanctified for my self.
and made them his owne, one which was alwayes to leane on his bosome, and to stand in his owne presence, Ezek. 16.8, 14. The Church is the Lords owne House, a Temple in the which hee will dwell and walke;
and made them his own, one which was always to lean on his bosom, and to stand in his own presence, Ezekiel 16.8, 14. The Church is the lords own House, a Temple in the which he will dwell and walk;
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but as a Temple for himselfe to dwell in, as a gallerie for himselfe to walke and refresh himselfe in, certainely Holinesse which is the Ornament and ingraving of this temple must needs be a glorious thing,
but as a Temple for himself to dwell in, as a gallery for himself to walk and refresh himself in, Certainly Holiness which is the Ornament and engraving of this temple must needs be a glorious thing,
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Secondly, if we consider the Nature of Holinesse, it must needs be very Beautifull. In generall, it consists in a Relation of conformitie, as all Goodnesse, save that of God doth:
Secondly, if we Consider the Nature of Holiness, it must needs be very Beautiful. In general, it consists in a Relation of conformity, as all goodness, save that of God does:
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for no Creature is so absolute as to have its being from it selfe, and therefore its Goodnesse cannot consist in any thing which hath its originall in it selfe.
for no Creature is so absolute as to have its being from it self, and Therefore its goodness cannot consist in any thing which hath its original in it self.
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It is the Rule and End which denominateth the Goodnesse of any created thing, that therefore which ought not to worke for its owne end, ought not to worke by its owne Rule,
It is the Rule and End which denominateth the goodness of any created thing, that Therefore which ought not to work for its own end, ought not to work by its own Rule,
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for as hee who hath none over him cannot possibly be subject unto any Law, in as much as a Law is but the declaration of a Superiours will what he requires to bee done,
for as he who hath none over him cannot possibly be Subject unto any Law, in as much as a Law is but the declaration of a Superiors will what he requires to be done,
so hee that is under the wisedome and ends of another, must needs likewise bee subject to the Lawes which his will prescribes for advancing and compassing his owne ends, who if he bee in his owne nature and ends most holy, must needs be holy in the Lawes which he enacts.
so he that is under the Wisdom and ends of Another, must needs likewise be Subject to the Laws which his will prescribes for advancing and compassing his own ends, who if he be in his own nature and ends most holy, must needs be holy in the Laws which he enacts.
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He made him then conformable to the Image of his Son, the heavenly Adam, who is himselfe the Image of the invisible God, the expresse Character of his Fathers brightnesse, a Sunne of righteousnesse, a morning starre, the light of the world, the fairest of ten thousand:
He made him then conformable to the Image of his Son, the heavenly Adam, who is himself the Image of the invisible God, the express Character of his Father's brightness, a Sun of righteousness, a morning star, the Light of the world, the Fairest of ten thousand:
or that Image of God with it selfe in Christ the second Adam, and every way Holinesse in its nature consists in a Conformity and Commensuration to the most beautifull things.
or that Image of God with it self in christ the second Adam, and every Way Holiness in its nature consists in a Conformity and Commensuration to the most beautiful things.
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First, Rectitude and Vprightnesse, sinceritie and simplicitie of heart, God made man upright, but they have found out many inventions, that is, have sought up and downe through many turnings and by-wayes to satisfie crooked affections.
First, Rectitude and Uprightness, sincerity and simplicity of heart, God made man upright, but they have found out many Inventions, that is, have sought up and down through many turnings and byways to satisfy crooked affections.
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It hath one end, one rule, one way, one heart, whereas hypocrites are in the Scripture called Double minded men, because they pretend to God, and follow the world.
It hath one end, one Rule, one Way, one heart, whereas Hypocrites Are in the Scripture called Double minded men, Because they pretend to God, and follow the world.
The Philosopher saith of a Iust man that he is like a Dye, which is every way even and like it selfe, turne it how you will, it fals upon an equall bottome.
The Philosopher Says of a Just man that he is like a Die, which is every Way even and like it self, turn it how you will, it falls upon an equal bottom.
so though the man may bee many wayes tempted, and disquieted, yet the frame of his heart, the order of his affections, the governement of the spirit within him is not thereby stopped,
so though the man may be many ways tempted, and disquieted, yet the frame of his heart, the order of his affections, the government of the Spirit within him is not thereby stopped,
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Symmetrie and fitnesse of the parts unto one another is that which commends a body. Now Holinesse consisteth in this proportion, there is in it an NONLATINALPHABET an exactnesse of obedience,
Symmetry and fitness of the parts unto one Another is that which commends a body. Now Holiness Consisteth in this proportion, there is in it an an exactness of Obedience,
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and body, a supply made unto every joynt, a measure dispenced unto every part, not a grace due unto Christian integritie which is not in some proportion fashioned in a man.
and body, a supply made unto every joint, a measure dispensed unto every part, not a grace due unto Christian integrity which is not in Some proportion fashioned in a man.
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But now first wee are to note that a man can have no superfluitie of Grace, we can never have too much of that, the fulnesse whereof we should labour to get,
But now First we Are to note that a man can have no superfluity of Grace, we can never have too much of that, the fullness whereof we should labour to get,
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and constant neglect) is undoubtedly an Hypocrite and disobeyes all, Iam. 2.10, 11. As David with a little stone slew Goliah because his forehead was open;
and constant neglect) is undoubtedly an Hypocrite and disobeys all, Iam. 2.10, 11. As David with a little stone slew Goliath Because his forehead was open;
though haply it execute not all the obliquitie which the compasse of the sinne admits) is an implicite, habituall, interpretative, and conditionall breach of all;
though haply it execute not all the obliquity which the compass of the sin admits) is an implicit, habitual, interpretative, and conditional breach of all;
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Thirdly, growth and further Progresse in these Proportions: for it is not onely uprightnesse and Symmetrie of parts, which causeth perfect beauty and comelinesse, but stature likewise.
Thirdly, growth and further Progress in these Proportions: for it is not only uprightness and Symmetry of parts, which Causes perfect beauty and comeliness, but stature likewise.
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even unto the measure of the stature of the fulnesse of Christ, Ephes. 4.12, 13. The meaning of the Apostle is that Christ is not alwayes an infant in us as when he is first formed,
even unto the measure of the stature of the fullness of christ, Ephesians 4.12, 13. The meaning of the Apostle is that christ is not always an infant in us as when he is First formed,
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for wheresoever there is faith and holinesse there is ever ingenerated an appetite for augmentation; Faith is of a growing and Charitie of an abounding Nature, 2 Thes. 1.3.
for wheresoever there is faith and holiness there is ever ingenerated an appetite for augmentation; Faith is of a growing and Charity of an abounding Nature, 2 Thebes 1.3.
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This affection holinesse ever workes, as it did in the Disciples, Lord, increase our faith, and in David, Strengthen, O God, that which thou hast wrought for us.
This affection holiness ever works, as it did in the Disciples, Lord, increase our faith, and in David, Strengthen, Oh God, that which thou hast wrought for us.
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Fourthly, besides the Rectitude, Harmonie, and Maturitie which is in Holinesse, there is another propertie, which maketh the Beautie thereof surpasse all other Beautie,
Fourthly, beside the Rectitude, Harmony, and Maturity which is in Holiness, there is Another property, which makes the Beauty thereof surpass all other Beauty,
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It giveth the soule a deare communion with God in Christ, a sight of him, an accesse unto him, a boldnesse in his presence, an admission into most holy delights,
It gives the soul a deer communion with God in christ, a sighed of him, an access unto him, a boldness in his presence, an admission into most holy delights,
and intimate conferences with him in his bed-chamber, and in his galleries of love. In one word, it gathers the admiration of men, it secures the protection of Angels,
and intimate conferences with him in his bedchamber, and in his galleries of love. In one word, it gathers the admiration of men, it secures the protection of Angels,
and which is argument of more beautie than all the creatures in the world have besides, it attracteth the eye and heart, the longings and ravishments, the tender compassions and everlasting delights of the Lord Iesus.
and which is argument of more beauty than all the creatures in the world have beside, it attracteth the eye and heart, the longings and ravishments, the tender compassions and everlasting delights of the Lord Iesus.
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But the word properly signifying Decus or Ornatum, outward adorning by a metaphor of rich apparell, expressing the internall excellencie of the soule, notes unto us two things more.
But the word properly signifying Decus or Ornatum, outward adorning by a metaphor of rich apparel, expressing the internal excellency of the soul, notes unto us two things more.
First, that the people of Christ are not only sanctified within, but have interest in that unspotted holinesse of Christ, wherewith they are clothed as with an ornament.
First, that the people of christ Are not only sanctified within, but have Interest in that unspotted holiness of christ, wherewith they Are clothed as with an ornament.
So the Priests of God are said to be clothed with righteousnesse, and we are said to put on Christ: And the righteousnesse of Christ is frequently compared to long white robes, fit to cover our sins, to hide our nakednesse,
So the Priests of God Are said to be clothed with righteousness, and we Are said to put on christ: And the righteousness of christ is frequently compared to long white robes, fit to cover our Sins, to hide our nakedness,
God carrieth himselfe towards us in Christ, as if we our selves had fulfilled all righteousnesse, as if there were no ground of contestation with us, or exception against us.
God Carrieth himself towards us in christ, as if we our selves had fulfilled all righteousness, as if there were no ground of contestation with us, or exception against us.
Secondly, from the metaphoricall allusion (as it is usually understood) it notes unto us likewise, that all the people of Christ are Priests unto God, to offer up sacrifices acceptable unto him by Iesus Christ.
Secondly, from the metaphorical allusion (as it is usually understood) it notes unto us likewise, that all the people of christ Are Priests unto God, to offer up Sacrifices acceptable unto him by Iesus christ.
All our services without this are but Dung, and who would thanke that man for his service, who with wonderfull officiousnesse should bring nothing but heapes of dung into his house? If a man could powre out of his veines rivers of bloud,
All our services without this Are but Dung, and who would thank that man for his service, who with wonderful officiousness should bring nothing but heaps of dung into his house? If a man could pour out of his Veins Rivers of blood,
What hast thou to doe to take my Covenant in thy mouth, seeing thou hatest instruction? Who hath required this at your hands to tread in my Courts? Bring no more vaine oblations, incense is an abomination unto mee, &c. Till a man put away the evill of his doings,
What hast thou to do to take my Covenant in thy Mouth, seeing thou Hatest instruction? Who hath required this At your hands to tread in my Courts? Bring no more vain Oblations, incense is an abomination unto me, etc. Till a man put away the evil of his doings,
Any sinne which wasteth the conscience (as every great and presumptuous sinne doth in whomsoever it is) unqualifieth that person for the kingdome of heaven.
Any sin which wastes the conscience (as every great and presumptuous sin does in whomsoever it is) unqualifieth that person for the Kingdom of heaven.
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though there be not an extinguishment, yet there is a suspension of his right upon any black and notorious fall, that man must not dare to lay claime to heaven, that hath dared in a presumptuous manner to provoke the Lord.
though there be not an extinguishment, yet there is a suspension of his right upon any black and notorious fallen, that man must not Dare to lay claim to heaven, that hath dared in a presumptuous manner to provoke the Lord.
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He that is an hundred miles from his owne house, notwithstanding his proprietie thereunto, shall yet never actually enter therein, till he have travelled over the right way which leads unto it.
He that is an hundred miles from his own house, notwithstanding his propriety thereunto, shall yet never actually enter therein, till he have traveled over the right Way which leads unto it.
Wilt thou revenge every oath with an yeare of prayers, every bribe or corruption with a treasury of almes, every vanity with an age of precisenesse? Yes Lord, the severest of thy commands to escape but the smallest of thy judgements.
Wilt thou revenge every oath with an year of Prayers, every bribe or corruption with a treasury of alms, every vanity with an age of preciseness? Yes Lord, the Severest of thy commands to escape but the Smallest of thy Judgments.
Lastly, from hence we learne that none will be Willing to come unto Christ till they see Beauty in his service, which with a carnall eye they cannot doe,
Lastly, from hence we Learn that none will be Willing to come unto christ till they see Beauty in his service, which with a carnal eye they cannot do,
for naturally the heart is possessed with much prejudice against it, that the way of religion in that exactnesse which the Word requires, is but the phantasme of more sublimated speculations, a meere notionall and airy thing, which hath no being at all,
for naturally the heart is possessed with much prejudice against it, that the Way of Religion in that exactness which the Word requires, is but the phantasm of more sublimated speculations, a mere notional and airy thing, which hath no being At all,
And therefore though with their tongues they doe not, yet in their hearts men are apt to lay aside that rigour and exactnesse which the Scripture requires,
And Therefore though with their tongues they do not, yet in their hearts men Are apt to lay aside that rigour and exactness which the Scripture requires,
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to deny our selves, to crosse our own desires, to mortifie our earthly members, to follow the Lambe through evill report and good report, through afflictions and persecutions,
to deny our selves, to cross our own Desires, to mortify our earthly members, to follow the Lamb through evil report and good report, through afflictions and persecutions,
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and manifold temptations whither soever hee goeth, to warre with principalities and powers, and spirituall wickednesses, to acquaint our selves with the whole counsell of God, and the like:
and manifold temptations whither soever he Goes, to war with principalities and Powers, and spiritual Wickednesses, to acquaint our selves with the Whole counsel of God, and the like:
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and in stead thereof to resolve upon certaine more tolerable maximes of their owne to goe to heaven by, certaine mediocrities betweene piety and prophanenesse, wherein men hope to hold God fast enough,
and in stead thereof to resolve upon certain more tolerable maxims of their own to go to heaven by, certain mediocrities between piety and profaneness, wherein men hope to hold God fast enough,
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so is it now, even in Abrahams family, in the houshold and visible Church of Christ, They that are of the flesh persecute those that are after the spirit ;
so is it now, even in Abrahams family, in the household and visible Church of christ, They that Are of the Flesh persecute those that Are After the Spirit;
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How faire and how pleasant art thou, O love, for delights? And this is that we should all endevour, to shew forth in a shining and unblameable conversation, the Beauty of the Gospell, that the enemie may have no occasion from any indiscretions, affectatitions, unnecessary, reservednesse,
How fair and how pleasant art thou, Oh love, for delights? And this is that we should all endeavour, to show forth in a shining and unblameable Conversation, the Beauty of the Gospel, that the enemy may have no occasion from any indiscretions, affectatitions, unnecessary, reservedness,
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for all that which the faithfull have common with the world, shall yet be sure to be charg'd upon their profession by wicked men, who have not either reason or charity enough to distinguish betweene Gods rule, and mans errour.
for all that which the faithful have Common with the world, shall yet be sure to be charged upon their profession by wicked men, who have not either reason or charity enough to distinguish between God's Rule, and men error.
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Submit your selves, saith the Apostle, to every ordinance of man for the Lords sake, &c. for so is the will of God, that with well-doing you may put to silence the ignorance of foolish men:
Submit your selves, Says the Apostle, to every Ordinance of man for the lords sake, etc. for so is the will of God, that with welldoing you may put to silence the ignorance of foolish men:
yet saith the Prophet, the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbred, &c. meaning the Israel of God amongst the Gentiles.
yet Says the Prophet, the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbered, etc. meaning the Israel of God among the Gentiles.
Thus the faithfull are said to flocke like Doves unto their windowes, and to swell into a sea of great waters, an hundred and foure and forty thousand, with an innumerable company more, all sealed and standing before the Lambe.
Thus the faithful Are said to flock like Dove unto their windows, and to swell into a sea of great waters, an hundred and foure and forty thousand, with an innumerable company more, all sealed and standing before the Lamb.
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Before this God suffered men to walke in their owne wayes, yea, in his owne life-time hee forbade his Disciples to enter into the Cities of the Samaritans, or the Gentiles.
Before this God suffered men to walk in their own ways, yea, in his own lifetime he forbade his Disciples to enter into the Cities of the Samaritans, or the Gentiles.
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he thereby providing to magnifie the excellencie of his spirituall presence, against all the carnall superstitions of those men who seeke for an invisible corporall presence of Christ on the earth, charmed downe out of heaven under the lying shapes of separated accidents.
he thereby providing to magnify the excellency of his spiritual presence, against all the carnal superstitions of those men who seek for an invisible corporal presence of christ on the earth, charmed down out of heaven under the lying shapes of separated accidents.
And who cannot be content with that All-sufficient Remembrancer, which himselfe hath promised to his Church, Ioh. 14.26. except they may have others, and those such as the holy Scriptures every where disgraceth as teachers of lyes and vanity, the Crucifixes and images of their owne erecting;
And who cannot be content with that All-sufficient Remembrancer, which himself hath promised to his Church, John 14.26. except they may have Others, and those such as the holy Scriptures every where disgraceth as Teachers of lies and vanity, the Crucifixes and Images of their own erecting;
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therein infinitly derogating from that all-sufficient provision which the Lord in his word and Sacraments (the onely living and full images of Christ crucified, Gal. 3.1.) hath proposed unto men as alone able to make them wise unto salvation, being opened and represented unto the consciences of men, not by humane inventions,
therein infinitely derogating from that All-sufficient provision which the Lord in his word and Sacraments (the only living and full Images of christ Crucified, Gal. 3.1.) hath proposed unto men as alone able to make them wise unto salvation, being opened and represented unto the Consciences of men, not by humane Inventions,
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And surely they who by Moses and the Prophets, by that Ministerie which Christ after his ascension did establish in his Church, doth not repent, would bee no whit the neerer, no more than Iudas or the Pharises were,
And surely they who by Moses and the prophets, by that Ministry which christ After his Ascension did establish in his Church, does not Repent, would be no whit the nearer, no more than Iudas or the Pharisees were,
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because his bodily presence was narrow, and could not bee communicated to the whole world. For he tooke our nature with those conditions and limitations which belong thereunto.
Because his bodily presence was narrow, and could not be communicated to the Whole world. For he took our nature with those conditions and limitations which belong thereunto.
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But hee rather chose to have them to the end of the world poore and despised men, whom the world (without any shew of just reason which can bee by them alleaged) should overlooke,
But he rather chosen to have them to the end of the world poor and despised men, whom the world (without any show of just reason which can be by them alleged) should overlook,
therefore I was with you in weaknesse, saith the Apostle, and in feare, & in much trembling, &c. That your faith should not stand in the wisedome of men,
Therefore I was with you in weakness, Says the Apostle, and in Fear, & in much trembling, etc. That your faith should not stand in the Wisdom of men,
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The great Potentates of the world, which did persecute the name of Christ, were themselves at last thereunto subjected, Non a repugnantibus sed a morientibus Christianis, not by fighting but by dying Christians.
The great Potentates of the world, which did persecute the name of christ, were themselves At last thereunto subjected, Non a repugnantibus sed a morientibus Christianis, not by fighting but by dying Christians.
But if there bee such multitudes belonging unto Christs Kingdome, is not universality, and a visible pompe a true note to discerne the Church of Christ by? To this I answer, that a true characteristicall note or difference ought to bee convertible with that of which it is made a note, and onely suteable thereunto;
But if there be such Multitudes belonging unto Christ Kingdom, is not universality, and a visible pomp a true note to discern the Church of christ by? To this I answer, that a true characteristical note or difference ought to be convertible with that of which it is made a note, and only suitable thereunto;
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Consider the Church in it selfe, and so it is a very vast body, but yet consider it comparatively with the other more prevailing & malignant part of the world,
Consider the Church in it self, and so it is a very vast body, but yet Consider it comparatively with the other more prevailing & malignant part of the world,
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Secondly, the Church now is many, comparatively with the old church of the Iewes, more are the Children of the desolate than of the married wife, Esai. 54.1.
Secondly, the Church now is many, comparatively with the old Church of the Iewes, more Are the Children of the desolate than of the married wife, Isaiah. 54.1.
Wee see of thirtie parts of the world, nineteene are either idolatrous or Mahumetan, and the other eleven serving Christ in so different a manner as if there were many Christs or many Gospels,
we see of thirtie parts of the world, nineteene Are either idolatrous or Mahometan, and the other eleven serving christ in so different a manner as if there were many Christ or many Gospels,
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Thirdly, though Christ alwayes have a numerous offspring, yet in severall ages there is observable a different purity and conspicuousnesse according to the different administrations and breathings of the Spirit upon his garden.
Thirdly, though christ always have a numerous offspring, yet in several ages there is observable a different purity and conspicuousness according to the different administrations and breathings of the Spirit upon his garden.
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The woman was with Childe, and was delivered even when the Dragon did persecute her, Revel. 12.1.4. and even then God found out in the wildernesse a place of refuge, defence, and feeding for his Church.
The woman was with Child, and was Delivered even when the Dragon did persecute her, Revel. 12.1.4. and even then God found out in the Wilderness a place of refuge, defence, and feeding for his Church.
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As in those cruell times of Arrianisme when heresie had invaded the world, and in those blinde and miserable ages wherin Satan was loosed, God still stirred up some notable instruments by whom hee did defend his truth,
As in those cruel times of Arianism when heresy had invaded the world, and in those blind and miserable ages wherein Satan was loosed, God still stirred up Some notable Instruments by whom he did defend his truth,
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and amongst whom hee did preserve his Church, though they were driven into solitary places, and forced to avoid the assemblies of Hereticall and Antichristian Teachers.
and among whom he did preserve his Church, though they were driven into solitary places, and forced to avoid the assemblies of Heretical and Antichristian Teachers.
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Therefore we must not presently censure our neighbours as cold or dead, if they discover not immediatly the same measure of courage and publike stoutnesse in the profession of Christ with our selves;
Therefore we must not presently censure our neighbours as cold or dead, if they discover not immediately the same measure of courage and public stoutness in the profession of christ with our selves;
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some by the engagement of their places, persons, and callings wherein they are of more publike and necessary use in the Church, are put upon more abundant caution and circumspection in the moderate carriage of themselves than other men.
Some by the engagement of their places, Persons, and callings wherein they Are of more public and necessary use in the Church, Are put upon more abundant caution and circumspection in the moderate carriage of themselves than other men.
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Paul was of himselfe very zealous and earnest in that great confusion, when Gaius and Aristarchus were haled into the theater, to have gone in unto the people in that their outrage and distemper:
Paul was of himself very zealous and earnest in that great confusion, when Gaius and Aristarchus were haled into the theater, to have gone in unto the people in that their outrage and distemper:
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but the wisedome of the Disciples, and some of his chiefe friends is herin commended, that they sent unto him desiring him that hee would not adventure into the theater,
but the Wisdom of the Disciples, and Some of his chief Friends is Herein commended, that they sent unto him desiring him that he would not adventure into the theater,
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and universall agent for composing the differences, and distractions of the Church, S. Basil, that pro temporis ratione & Haereticorum principatu, by reason of the prevalencie of adversaries and condition of the times, hee did in the controversies concerning the Deitie of the Holy Ghost abstaine from some words which others of an inferior ranke did with liberty and boldnesse use;
and universal agent for composing the differences, and distractions of the Church, S. Basil, that Pro Temporis ratione & Haereticorum principatu, by reason of the prevalency of Adversaries and condition of the times, he did in the controversies Concerning the Deity of the Holy Ghost abstain from Some words which Others of an inferior rank did with liberty and boldness use;
because it was not fit for so eminent a person, and one who had such generall influence by the quality of his place and greatnesse of his parts in the welfare of the Church, by the envie of words or phrases to exasperate a countenanced enemie,
Because it was not fit for so eminent a person, and one who had such general influence by the quality of his place and greatness of his parts in the welfare of the Church, by the envy of words or phrases to exasperate a countenanced enemy,
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when they doe earnestly contend for the truth once delivered, (which is the duty of every Christian) did not in heate of argument load the truth they maintaine, with such hard and severe,
when they do earnestly contend for the truth once Delivered, (which is the duty of every Christian) did not in heat of argument load the truth they maintain, with such hard and severe,
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though it may bee true expressions, as beget more obstinacie in the adversarie, and it may bee suspition in the weake or unresolved looker on, differences amongst men might bee more soberly composed,
though it may be true expressions, as beget more obstinacy in the adversary, and it may be suspicion in the weak or unresolved looker on, differences among men might be more soberly composed,
As the people of Israel when they went solemnely up to meete the Lord in Sion went on from troope to troope, the further they went, the more companie they were mixed withall, going to the same purpose:
As the people of Israel when they went solemnly up to meet the Lord in Sion went on from troop to troop, the further they went, the more company they were mixed withal, going to the same purpose:
so when the Saints goe towards heaven to meete the Lord there, they doe not onely goe unto an innumerable Company of Angells, and just men, but they meete with troopes in their way ▪ to encourage one another.
so when the Saints go towards heaven to meet the Lord there, they do not only go unto an innumerable Company of Angels, and just men, but they meet with troops in their Way ▪ to encourage one Another.
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And this use the Apostle makes of the multitudes of beleevers, that wee should by so great a Cloud of witnesses, bee the more encouraged in our patient running of that race which is set before us, Heb. 12.1. Lastly, It should teach us to love the multitudes, the assemblies and the Communion of the Saints, to speak often to one another, to encourage & strengthen one another, not to forsake the assembling of our selves together as the manner of some is;
And this use the Apostle makes of the Multitudes of believers, that we should by so great a Cloud of Witnesses, be the more encouraged in our patient running of that raze which is Set before us, Hebrew 12.1. Lastly, It should teach us to love the Multitudes, the assemblies and the Communion of the Saints, to speak often to one Another, to encourage & strengthen one Another, not to forsake the assembling of our selves together as the manner of Some is;
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Therefore hath the Lord given unto men severall gifts, and to no one man all, that thereby wee might bee enabled to and induced to worke together unto one end,
Therefore hath the Lord given unto men several Gifts, and to no one man all, that thereby we might be enabled to and induced to work together unto one end,
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First, that all Christs subjects are withall his Children. They are borne unto him. Christianity is a Birth, except a man bee borne againe, hee cannot see the Kingdome of God.
First, that all Christ subject's Are withal his Children. They Are born unto him. Christianity is a Birth, except a man be born again, he cannot see the Kingdom of God.
There is a Mother, Ierusalem which is above is the Mother of us all. And there are subordinate instruments, both of one and other, the holy Apostles, Evangelists, Doctors,
There is a Mother, Ierusalem which is above is the Mother of us all. And there Are subordinate Instruments, both of one and other, the holy Apostles, Evangelists, Doctors,
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There is a Vis NONLATINALPHABET, or formative vertue, which is the energie and concurrence of the Spirit of grace with the word, for the truth is not obeyed but by the Spirit,
There is a Vis, or formative virtue, which is the energy and concurrence of the Spirit of grace with the word, for the truth is not obeyed but by the Spirit,
except a man bee borne of water and the Spirit, water as the seed, and the Spirit as the formative vertue quickning and actuating that seed, hee cannot enter into the Kingdome of God.
except a man be born of water and the Spirit, water as the seed, and the Spirit as the formative virtue quickening and actuating that seed, he cannot enter into the Kingdom of God.
I ceased not to warne every one night and day with teares. As a woman with Childe, by reason of the feare and danger of miscarriages, doth abridge her selfe of many liberties, in meates, physick, violent exercise, and the like;
I ceased not to warn every one night and day with tears. As a woman with Child, by reason of the Fear and danger of miscarriages, does abridge her self of many Liberties, in Meats, physic, violent exercise, and the like;
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patient as hee is patient, Heb. 12.2. Holy as hee is holy, 1 Pet. 1.15. Humble as hee is humble, Ioh. 13.14. Compassionate as he is compassionate, Col.. 3.13. Loving as hee is loving; Ephes. 5.2. in all things labouring to shew Christ fashioned in our nature and in our affections.
patient as he is patient, Hebrew 12.2. Holy as he is holy, 1 Pet. 1.15. Humble as he is humble, John 13.14. Compassionate as he is compassionate, Col.. 3.13. Loving as he is loving; Ephesians 5.2. in all things labouring to show christ fashioned in our nature and in our affections.
There is a new conversation answerable to our new nature; that as God is good in himselfe, and doth good in his workes, Psal. 119.68. so we both are as Christ was, 1 Ioh. 4.17. and walke as hee walketh, 1 Ioh. 2.6. There is new food, and appetites thereunto sutable.
There is a new Conversation answerable to our new nature; that as God is good in himself, and does good in his works, Psalm 119.68. so we both Are as christ was, 1 John 4.17. and walk as he walks, 1 John 2.6. There is new food, and appetites thereunto suitable.
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A desire of the sincere, immediate, untempered, uncorrupted milke of the word as it comes with all the spirits and life in it, that wee may grow thereby. New Priviledges and Relations ;
A desire of the sincere, immediate, untempered, uncorrupted milk of the word as it comes with all the spirits and life in it, that we may grow thereby. New Privileges and Relations;
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followship with the spirits of just men made perfect, by the seeds and beginnings of the same perfection, by the participation of the same Spirit of holinesse, by expectance of the same glorie and finall redemption.
Fellowship with the spirits of just men made perfect, by the seeds and beginnings of the same perfection, by the participation of the same Spirit of holiness, by expectance of the same glory and final redemption.
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The eye of the adulterer waiteth for the twylight, saying, no eye sha•l see mee, and disguiseth himselfe, Iob 24.15. In the twylight, in the evening, in the black and darke night, hee goeth to the house of the strange woman, Prov. 7.9. The oppressor diggeth through houses in the darke. For the morning is, to them as the shaddow of death, Iob 24.16, 17. They that are drunken are drunken in the night, 1 Thes. 5.7.
The eye of the adulterer waits for the twilight, saying, no eye sha•l see me, and disguiseth himself, Job 24.15. In the twilight, in the evening, in the black and dark night, he Goes to the house of the strange woman, Curae 7.9. The oppressor diggeth through houses in the dark. For the morning is, to them as the shadow of death, Job 24.16, 17. They that Are drunken Are drunken in the night, 1 Thebes 5.7.
they are beautifull and roiall workes, they are exemplary, and therefore publike workes, they are themselves light (let your light shine before men) and therefore they ought to bee done in the light.
they Are beautiful and royal works, they Are exemplary, and Therefore public works, they Are themselves Light (let your Light shine before men) and Therefore they ought to be done in the Light.
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and yet having an occasion to doe his Father service, hee forgat his food, and refused to eate, Ioh. 4.6.8.34. The Love of Children hee that is begotten loveth him that did beget him. 1 Ioh. 5.1. with a Love of Thankfulnesse. We love him because He loved us, 1 Ioh. 4.19. I love the Lord, because he hath heard my voyce, and my supplication, Psal. 116.1. With a love of obedience ;
and yet having an occasion to do his Father service, he forgot his food, and refused to eat, John 4.6.8.34. The Love of Children he that is begotten loves him that did beget him. 1 John 5.1. with a Love of Thankfulness. We love him Because He loved us, 1 John 4.19. I love the Lord, Because he hath herd my voice, and my supplication, Psalm 116.1. With a love of Obedience;
faith worketh by love, Gal. 5, 6. Love is the fulfilling of the Law, Rom. 13.10. If a man love me hee will keepe my words, Ioh. 14.23. with a love of reverence, and awfull feare.
faith works by love, Gal. 5, 6. Love is the fulfilling of the Law, Rom. 13.10. If a man love me he will keep my words, John 14.23. with a love of Reverence, and awful Fear.
A Sonne honoureth his Father, Mal. 1.6. If you call on the Father, &c. Passe the time of your sojourning here in feare, 1 Pet. 1.17. The faith of Children. For whom should the Childe relie on for maintenance and supportance but the Father;
A Son Honoureth his Father, Malachi 1.6. If you call on the Father, etc. Pass the time of your sojourning Here in Fear, 1 Pet. 1.17. The faith of Children. For whom should the Child rely on for maintenance and supportance but the Father;
fathers lay up for their Children, and so doth God for his. There is an inheritance reserved for us, 1 Pet. 1.4. Lastly, the Prayers and requests of Children.
Father's lay up for their Children, and so does God for his. There is an inheritance reserved for us, 1 Pet. 1.4. Lastly, the Prayers and requests of Children.
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Because ye are Sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying, Abba Father, Gal. 4.6. Note 2. The Birth of a Christian is a divine and heavenly work•.
Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father, Gal. 4.6. Note 2. The Birth of a Christian is a divine and heavenly work•.
Progenitor, genitrixque, therefore hee is cald in Clem. Alex. Metripater, to note that those causalities which are in the second agents divided, are eminently and perfectly in him united,
Progenitor, genitrixque, Therefore he is called in Clem. Alexander Metripater, to note that those Casualties which Are in the second agents divided, Are eminently and perfectly in him united,
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Hath the Raine a Father, or who hath begotten the Drops of Dew? saith Iob. Out of whose wombe came the Ice? and the hoary frost of heaven who hath gendred it? None but God is the parent of the Dew, it doth not stay for nor expect any humane concurrence, or causality, Mich. 5.7. Esai. 55.10. such is the call and conversion of a man to Christ, A heavenly calling, Heb. 3.1. the operation of God in us, Col. 2.12. A birth not of bloud, nor of the will of the flesh, no• of the will of man, but of God, Ioh. 1. 1•. 1 Ioh. 3.9. Paul may pla•t, and Apollo may water, but it is God that must blesse both;
Hath the Rain a Father, or who hath begotten the Drops of Due? Says Job Out of whose womb Come the Ice? and the hoary frost of heaven who hath gendered it? None but God is the parent of the Due, it does not stay for nor expect any humane concurrence, or causality, Mich. 5.7. Isaiah. 55.10. such is the call and conversion of a man to christ, A heavenly calling, Hebrew 3.1. the operation of God in us, Col. 2.12. A birth not of blood, nor of the will of the Flesh, no• of the will of man, but of God, John 1. 1•. 1 John 3.9. Paul may pla•t, and Apollo may water, but it is God that must bless both;
nay it is God who by them, as his instruments, doth both; of his owne will begat he us, Iam. 1.18. The Mi•isters are a Savor of Christ, 2 Cor. 2.15. It is not the garment but the perfume in it which diffuseth a sweet sent:
nay it is God who by them, as his Instruments, does both; of his own will begat he us, Iam. 1.18. The Mi•isters Are a Savour of christ, 2 Cor. 2.15. It is not the garment but the perfume in it which diffuseth a sweet sent:
I laboured more abundantly than they all, yet not I, but the Grace of God which was with mee, 1 Cor. 15.10. It is not good therefore to have the faith of God in respect of persons;
I laboured more abundantly than they all, yet not I, but the Grace of God which was with me, 1 Cor. 15.10. It is not good Therefore to have the faith of God in respect of Persons;
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there is first required a fitnesse, before there will bee a fruitfulnesse. Christ had many things to teach which his Disciples at the time could not carry away, because the Comforter was not then sent, who was to lead them into all truth;
there is First required a fitness, before there will be a fruitfulness. christ had many things to teach which his Disciples At the time could not carry away, Because the Comforter was not then sent, who was to led them into all truth;
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beleeves when God promiseth, trembles when God threatneth, obeyes when God commandeth, learnes when God teacheth, bringeth alwayes meeknesse and humility of Spirit, ready to open unto the word that it may incorporate.
believes when God promises, trembles when God threatens, obeys when God commands, learns when God Teaches, brings always meekness and humility of Spirit, ready to open unto the word that it may incorporate.
A Promise and a Prayer. Lord, I am now entring into thy presence, to heare thee speake from heaven unto mee, to receive thy raine and spirituall Dew which never returneth in vaine,
A Promise and a Prayer. Lord, I am now entering into thy presence, to hear thee speak from heaven unto me, to receive thy rain and spiritual Due which never returns in vain,
But who am I that I should promise any service unto thee? and who is thy Minister that hee should doe any good unto me without thy grace and heavenly call? bee thou therefore pleased to reveale thine owne Spirit unto mee,
But who am I that I should promise any service unto thee? and who is thy Minister that he should do any good unto me without thy grace and heavenly call? be thou Therefore pleased to reveal thine own Spirit unto me,
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and could thus open his soule when this spirituall Manna fals down from heaven, he should finde the truth of that which the Apostle speaketh, Ye are not straitned in us, or in our ministerie, wee come unto you with abundance of grace,
and could thus open his soul when this spiritual Manna falls down from heaven, he should find the truth of that which the Apostle speaks, You Are not straitened in us, or in our Ministry, we come unto you with abundance of grace,
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but yee are straitned onely in your owne bowels, in the hardnesse, unbeliefe, incapacity, and negligence of your owne hearts, which receiveth that in drops, which falleth downe in showres.
but ye Are straitened only in your own bowels, in the hardness, unbelief, incapacity, and negligence of your own hearts, which receives that in drops, which falls down in showers.
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So, saith our Savior, is every one, that is borne of God, Ioh. 3 8. The voluntary breathings and accesses of the Spirit of God unto the soule, whereby hee cometh mightily,
So, Says our Saviour, is every one, that is born of God, John 3 8. The voluntary breathings and Accesses of the Spirit of God unto the soul, whereby he comes mightily,
and notwithstanding the power thereof bee so great, yet there is nothing in apparance but a voyce, (of all other one of the most empty and vanishing things.) As Dew fals in small and insensible drops,
and notwithstanding the power thereof be so great, yet there is nothing in appearance but a voice, (of all other one of the most empty and vanishing things.) As Due falls in small and insensible drops,
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and as a Childe is borne by slow and undiscerned progresses (as the Prophet David saith, Fearefully and wonderfully am I made, ) Such is the birth of a Christian unto Christ, by a secret, hidden,
and as a Child is born by slow and undiscerned Progresses (as the Prophet David Says, Fearfully and wonderfully am I made,) Such is the birth of a Christian unto christ, by a secret, hidden,
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Therefore it is observable that the men which were with Paul at his miraculous conversion are in one place said to heare a voyce, Act. 9.7. and in another place, not to have heard the voyce of him that spake unto Paul, Act. 22.9.
Therefore it is observable that the men which were with Paul At his miraculous conversion Are in one place said to hear a voice, Act. 9.7. and in Another place, not to have herd the voice of him that spoke unto Paul, Act. 22.9.
Note 4. As it is a Divine and secret, so is it likewise a sudden birth. In naturall generations the more vast the creature, the more slow the production,
Note 4. As it is a Divine and secret, so is it likewise a sudden birth. In natural generations the more vast the creature, the more slow the production,
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neither can the heart of a man who rightly understands the closenesse, and intimate radication of sinne and guilt in the soule, conceive it possible to remove either in a sudden change;
neither can the heart of a man who rightly understands the closeness, and intimate radication of sin and guilt in the soul, conceive it possible to remove either in a sudden change;
FRom the Regall Office of Christ, and the Administration thereof by the Scepter of his Word and Spirit to the conquering of a willing people unto himselfe;
FRom the Regal Office of christ, and the Administration thereof by the Sceptre of his Word and Spirit to the conquering of a willing people unto himself;
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Therefore wee may observe that though the tribes were interdicted confusion with one another in their marriages, Num. 36.7. Yet the Regall and Leviticall Tribes might interchange, and mingle blouds;
Therefore we may observe that though the tribes were interdicted confusion with one Another in their marriages, Num. 36.7. Yet the Regal and Levitical Tribes might interchange, and mingle bloods;
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And Aaron of the Tribe of Levi tooke Elish•ba the Daughter of Amminadab, who was of the tribe of Iuda, Exod. 6.23. Numb. 1.7. In which respect I suppose Mary and Elizabeth the Wife of Zatharie the Priest, are called Cousins, Luk. 1.36. In the Law indeed these two Offices were distinct.
And Aaron of the Tribe of Levi took Elish•ba the Daughter of Amminadab, who was of the tribe of Iuda, Exod 6.23. Numb. 1.7. In which respect I suppose Marry and Elizabeth the Wife of Zatharie the Priest, Are called Cousin's, Luk. 1.36. In the Law indeed these two Offices were distinct.
And therefore when King Vzziah incroached on the Priests Office, hee was smitten with a Leprosie, 2 Chron. 26.18, 21. But amongst the Gentiles ( amongst whom Melchizedek is thought to have beene a Priest,) it was usuall for the same person to have been both King and Priest.
And Therefore when King Uzziah encroached on the Priests Office, he was smitten with a Leprosy, 2 Chronicles 26.18, 21. But among the Gentiles (among whom Melchizedek is Thought to have been a Priest,) it was usual for the same person to have been both King and Priest.
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First, how God is said to sweare? Secondly, why hee swears in this particular case of Christs Priesthood? The former of these the Apostle resolves in one word, NONLATINALPHABET, Heb. 6.17. Hee interposed in or by an oath, namely himselfe, for that is to bee supplied out of the thirteenth verse, where it is said that bee sware by himselfe. So elsewhere it is said that he sware by the excellency of Iacob, that is, by himselfe, Amos 8.7.6.8. By my selfe have I sworne, saith the Lord, that in blessing I will blesse thee, Gen. 22.16.
First, how God is said to swear? Secondly, why he swears in this particular case of Christ Priesthood? The former of these the Apostle resolves in one word,, Hebrew 6.17. He interposed in or by an oath, namely himself, for that is to be supplied out of the thirteenth verse, where it is said that be sware by himself. So elsewhere it is said that he sware by the excellency of Iacob, that is, by himself, Amos 8.7.6.8. By my self have I sworn, Says the Lord, that in blessing I will bless thee, Gen. 22.16.
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First, and principally, to shew NONLATINALPHABET, The immutable and irreversible certainty of what hee speakes, Heb. 6.17. I have sworne by my selfe, the word is gone out of my mouth, and it shall not returne, &c. Esai. 45.23.
First, and principally, to show, The immutable and irreversible certainty of what he speaks, Hebrew 6.17. I have sworn by my self, the word is gone out of my Mouth, and it shall not return, etc. Isaiah. 45.23.
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Thus wee finde God confirming the unmoveablenesse of his covenant by an Oath, Esai. 54.9, 10. Psal. 89.34, 35. When the Lord doth onely say a thing (though his word bee as certaine in it selfe as his oath,
Thus we find God confirming the unmovableness of his Covenant by an Oath, Isaiah. 54.9, 10. Psalm 89.34, 35. When the Lord does only say a thing (though his word be as certain in it self as his oath,
yet was it not any false message, because it was made reversible upon an implicite condition, which condition the Lord is pleased sometimes in mercy to conceale, that men may bee the sooner frighted out of their security, upon the apprehension of so approching a danger.
yet was it not any false message, Because it was made reversible upon an implicit condition, which condition the Lord is pleased sometime in mercy to conceal, that men may be the sooner frighted out of their security, upon the apprehension of so approaching a danger.
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If that Nation against whom I have pronounced turne from their evill, I will repent of the evill that I thought to doe unto them, Ier. 18.7, 8. But when the Lord sweares any absolute Act,
If that nation against whom I have pronounced turn from their evil, I will Repent of the evil that I Thought to do unto them, Jeremiah 18.7, 8. But when the Lord swears any absolute Act,
Secondly, it is to commend the excellencie and preeminencie of that above other things, which hath this great seale of Heaven, the Oath of God to confirme and establish it.
Secondly, it is to commend the excellency and Preeminence of that above other things, which hath this great seal of Heaven, the Oath of God to confirm and establish it.
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If that which is done away were glorious, much more that which remaineth is glorious, 2 Cor. 3.11. The more solemne and sacred the institution was, the more excellent is the Priesthood.
If that which is done away were glorious, much more that which remains is glorious, 2 Cor. 3.11. The more solemn and sacred the Institution was, the more excellent is the Priesthood.
Now this Oath was that Seale of God, by which hee designed and set apart his Sonne for that great Office, in a more solemne manner of ordination than was to others usuall.
Now this Oath was that Seal of God, by which he designed and Set apart his Son for that great Office, in a more solemn manner of ordination than was to Others usual.
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Him hath God the Father sealed; Iohn 6.27. It was but Hee hath said, unto others, ye are Gods, but it is, He hath sanctified, to his Sonne. Iohn 10.34 ▪ 36.
Him hath God the Father sealed; John 6.27. It was but He hath said, unto Others, you Are God's, but it is, He hath sanctified, to his Son. John 10.34 ▪ 36.
He therefore confirmed his promise by an oath, That by two immutable things wherein it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope which is set before us.
He Therefore confirmed his promise by an oath, That by two immutable things wherein it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope which is Set before us.
Thou wilt performe the truth to Iaakob, and the mercy to Abraham, which thou hast sworne to our fathers from the dayes of old. Micah. 7.20. Thy bow was made quite naked, according to the oathes of the tribes, even thy Word. Hab. 3.9.
Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn to our Father's from the days of old. micah. 7.20. Thy bow was made quite naked, according to the Oaths of the tribes, even thy Word. Hab. 3.9.
but hee is mindefull of the Oath which hee hath sworne. Deut. 7.7, 8.9.5. There was wickednesse enough in the world to have drawne downe another flood after that of Noah, the same reason that caused it, did remaine after it was removed. Genes. 6.12, 13.8.21.
but he is mindful of the Oath which he hath sworn. Deuteronomy 7.7, 8.9.5. There was wickedness enough in the world to have drawn down Another flood After that of Noah, the same reason that caused it, did remain After it was removed. Genesis. 6.12, 13.8.21.
The Lord to shew the immutability of his Counsell, the unchangeablenesse of Christs Priesthood, the excellencie of it above the Priesthood of Aaron, the strong consolation which the Saints may there hence receive, hath sealed it by an Oath:
The Lord to show the immutability of his Counsel, the unchangeableness of Christ Priesthood, the excellency of it above the Priesthood of Aaron, the strong consolation which the Saints may there hence receive, hath sealed it by an Oath:
It notes unto us the Solemne call of Christ unto the office of Priesthood, as before of King. verse 1. He did not usurpe this honour to himselfe as Nadab and Abihu did,
It notes unto us the Solemn call of christ unto the office of Priesthood, as before of King. verse 1. He did not usurp this honour to himself as Nadab and Abihu did,
but hee was ordained and begotten, and called of God thereunto, after the order of Melchisedech, Heb. 5.5.10. Hee was sanctified and sent, and had a commandement, and a worke set him to doe. Iohn 10.18.36.37. In which respect hee was called a Servant, or a chosen officer formed for a speciall imployment. Esay 42.1.49.5.53.11. Phil. 2.7. here then is the consent of the whole Trinitie unto Christs Priesthood.
but he was ordained and begotten, and called of God thereunto, After the order of Melchizedek, Hebrew 5.5.10. He was sanctified and sent, and had a Commandment, and a work Set him to do. John 10.18.36.37. In which respect he was called a Servant, or a chosen officer formed for a special employment. Isaiah 42.1.49.5.53.11. Philip 2.7. Here then is the consent of the Whole Trinity unto Christ Priesthood.
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First, the Fathers consent in his Act of ordination: for him hath God the Father sealed, Iohn 6.27. Thou art my Sonne, this day have I begotten thee, Heb. 5.5, 6. Secondly, The Sonnes by voluntary susception and vadimonie for mankinde:
First, the Father's consent in his Act of ordination: for him hath God the Father sealed, John 6.27. Thou art my Son, this day have I begotten thee, Hebrew 5.5, 6. Secondly, The Sons by voluntary susception and vadimony for mankind:
There was a Covenant betweene God and Christ, Christ was to undertake an office of service and obedience for men, to offer himselfe a sacrifice for sinne, to be made of a woman under the Law, &c. And for this God was to prolong his dayes, to give him a seed,
There was a Covenant between God and christ, christ was to undertake an office of service and Obedience for men, to offer himself a sacrifice for sin, to be made of a woman under the Law, etc. And for this God was to prolong his days, to give him a seed,
a Name above every name, to set a joy and a glory before him, after hee should have finish•d his worke, &c. Thirdly, here is the consent of the Holy Ghost which did hereunto anoint him, which came along with him, which formed him in the wombe of the Virgin,
a Name above every name, to Set a joy and a glory before him, After he should have finish•d his work, etc. Thirdly, Here is the consent of the Holy Ghost which did hereunto anoint him, which Come along with him, which formed him in the womb of the Virgae,
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and descended upon him in his solemne susception of this office in Iohns Baptisme, by which Spirit he was consecrated, warranted and enabled unto this great function, Esay 61.1.42.1. Matth. 3.16, 17. Heb. 1.9.
and descended upon him in his solemn susception of this office in Iohns Baptism, by which Spirit he was consecrated, warranted and enabled unto this great function, Isaiah 61.1.42.1. Matthew 3.16, 17. Hebrew 1.9.
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If then God call Christ unto his Priesthood by a solemne Oath, and make him surety of a better covenant, we ought to take the more especiall notice thereof:
If then God call christ unto his Priesthood by a solemn Oath, and make him surety of a better Covenant, we ought to take the more especial notice thereof:
It is not our owne will or strength that holds us up from ruine, but onely Gods Oath, by which Christ is made a Priest, Able to save to the uttermost all that come unto God by him.
It is not our own will or strength that holds us up from ruin, but only God's Oath, by which christ is made a Priest, Able to save to the uttermost all that come unto God by him.
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Saint Paul and his company were in a great tempest, all hope that they should be saved was taken away, Act. 27.20. yet he exhorts them to bee of good cheere, because there should not bee the losse of any mans life amongst them;
Saint Paul and his company were in a great tempest, all hope that they should be saved was taken away, Act. 27.20. yet he exhorts them to be of good cheer, Because there should not be the loss of any men life among them;
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how can wee in such tempests of Spirit be cheered, but onely by casting anchor upon Gods covenant which is established by an oath? by learning to hope above hope, Rom. 4. 18. to be strong in him when we are weake in our selves? to bee faithfull in him when wee are fearefull in our selves? to be stedfast in him when we stagger in our selves? in the midst of Satans buffets and our owne corruptions to finde a sufficiencie in his Grace, able to answer and to ward off all? 2 Cor. 12.10.
how can we in such tempests of Spirit be cheered, but only by casting anchor upon God's Covenant which is established by an oath? by learning to hope above hope, Rom. 4. 18. to be strong in him when we Are weak in our selves? to be faithful in him when we Are fearful in our selves? to be steadfast in him when we stagger in our selves? in the midst of Satan buffets and our own corruptions to find a sufficiency in his Grace, able to answer and to ward off all? 2 Cor. 12.10.
as to the only refuge and sanctuary of a pursued soule, when wee are not able to stand by our selves? Esay 56.6. Heb. 6.18. It is hard very thing when a man hath a distinct view of his filthinesse and guilt, by reason of time, not to give over himselfe and his salvation as desparate things.
as to the only refuge and sanctuary of a pursued soul, when we Are not able to stand by our selves? Isaiah 56.6. Hebrew 6.18. It is hard very thing when a man hath a distinct view of his filthiness and guilt, by reason of time, not to give over himself and his salvation as desperate things.
yet Hee will not remember against us our sinnes past, Esay 43.25. neither will hee see against us the sinnes which remaine, Numb. 23.11. These he will forgive, and these he will subdue, and all this because of his Truth unto Iacob and his mercy unto Abraham, which he sware unto our fathers from the dayes of old, Micah. 7.18, 19.20. Hee hath given us ground for both our feete to stand upon, and hold fast for both our hands to cleave unto:
yet He will not Remember against us our Sins past, Isaiah 43.25. neither will he see against us the Sins which remain, Numb. 23.11. These he will forgive, and these he will subdue, and all this Because of his Truth unto Iacob and his mercy unto Abraham, which he sware unto our Father's from the days of old, micah. 7.18, 19.20. He hath given us ground for both our feet to stand upon, and hold fast for both our hands to cleave unto:
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and amen, to note their certainty and stability, being confirmed by the Oath of Christ. For so that word may be conceived, either as an Oath, or at least as a very strong and confident affirmation which is equivalent unto an oath, 2 Cor. 1.20. except happily we will understand NONLATINALPHABET and NONLATINALPHABET to bee the same thing expressed in severall tongues;
and Amen, to note their certainty and stability, being confirmed by the Oath of christ. For so that word may be conceived, either as an Oath, or At least as a very strong and confident affirmation which is equivalent unto an oath, 2 Cor. 1.20. except happily we will understand and to be the same thing expressed in several tongues;
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Faithfull is he that calleth you who also will doe it, 1 Thes. 5.24. Secondly, from himselfe there is a voluntarie submission, whereby he gives himselfe for his Church,
Faithful is he that calls you who also will do it, 1 Thebes 5.24. Secondly, from himself there is a voluntary submission, whereby he gives himself for his Church,
So that besides his fidelitie to rest on as a servant, here is his especiall mercy as a concurring agent in the decree, whereby he was ordained unto this office:
So that beside his Fidis to rest on as a servant, Here is his especial mercy as a concurring agent in the Decree, whereby he was ordained unto this office:
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But a man may both by his Fidelitie as a servant, and by his Mercy, as having the same tender compassion with him that sent him, be willing to helpe another out of misery,
But a man may both by his Fidis as a servant, and by his Mercy, as having the same tender compassion with him that sent him, be willing to help Another out of misery,
Thirdly, by the Vnction of the holy Spirit, who proceedeth from the Father and himselfe; hee is said to bee sanctified by the Father, Iohn 10.36. and to sanctifie himselfe, Iohn 17.19. To have received power and authority from his Father, Matth. 28.18. Iohn 5.27. Iohn 17.2. and to have power likewise within himselfe, Iohn 10.18.
Thirdly, by the Unction of the holy Spirit, who Proceedeth from the Father and himself; he is said to be sanctified by the Father, John 10.36. and to sanctify himself, John 17.19. To have received power and Authority from his Father, Matthew 28.18. John 5.27. John 17.2. and to have power likewise within himself, John 10.18.
and unto all purposes of that service into the world, is a Spirit of Power, 2 Tim. 1.7. whereby he is enabled perfectly to save all commers, Heb. 7.25. so that unto his Fidelity and Mercy, here is added Abilitie likewise.
and unto all Purposes of that service into the world, is a Spirit of Power, 2 Tim. 1.7. whereby he is enabled perfectly to save all comers, Hebrew 7.25. so that unto his Fidis and Mercy, Here is added Ability likewise.
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and who would not use all fidelitie in his owne businesse, all mercy towards his owne seed, all the power he hath to deliver his owne House from the fire? and Christ was faithfull, as a Sonne over his owne house, whose house are wee: Heb. 3.6.
and who would not use all Fidis in his own business, all mercy towards his own seed, all the power he hath to deliver his own House from the fire? and christ was faithful, as a Son over his own house, whose house Are we: Hebrew 3.6.
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Secondly, there was the promise of a great Glory and Crowne which the nature he had assumed should in his Person receive after the fulfilling of his Service.
Secondly, there was the promise of a great Glory and Crown which the nature he had assumed should in his Person receive After the fulfilling of his Service.
After he had beene a little while lower than the Angels, hee was to bee crowned with Glory and Honour, Heb. 2.7. and therefore we may bee sure that hee hath fulfilled all righteousnesse, and done for his Church all which hee was to doe upon the Earth;
After he had been a little while lower than the Angels, he was to be crowned with Glory and Honour, Hebrew 2.7. and Therefore we may be sure that he hath fulfilled all righteousness, and done for his Church all which he was to do upon the Earth;
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because Christ is risen, 1 Cor. 15.17. Who is he that condemneth, it is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us? Rom. 8.34.
Because christ is risen, 1 Cor. 15.17. Who is he that Condemneth, it is christ that died, yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us? Rom. 8.34.
In all things it behoved him to be made like unto his brethren, that hee might be a mercifull and a faithfull high Priest, Heb. 2.17. Such was his compassion towards the hunger of the multitude, Matth. 15.32. because hee himselfe knew what hunger was, Matth. 4.2. and such was his compassion towards the sorrowes of Mary and Martha, Iohn 11.33, 35. because he himselfe was acquainted with griefe, Esay, 53.3. and such was his compassion towards Peter in that state of desertion wherein he lay, Luke 22.61. because he himselfe knew what it was to be forsaken, Matth. 27.46.
In all things it behooved him to be made like unto his brothers, that he might be a merciful and a faithful high Priest, Hebrew 2.17. Such was his compassion towards the hunger of the multitude, Matthew 15.32. Because he himself knew what hunger was, Matthew 4.2. and such was his compassion towards the sorrows of Marry and Martha, John 11.33, 35. Because he himself was acquainted with grief, Isaiah, 53.3. and such was his compassion towards Peter in that state of desertion wherein he lay, Lycia 22.61. Because he himself knew what it was to be forsaken, Matthew 27.46.
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because hee had a feeling of our infirmities, and was tempted, as wee are, Heb. 4.15, 16. Secondly, His consanguinitie, He is not ashamed to call us brethren:
Because he had a feeling of our infirmities, and was tempted, as we Are, Hebrew 4.15, 16. Secondly, His consanguinity, He is not ashamed to call us brothers:
He is our Goel, our Kinsman, and therefore our Redeemer: Heb. 11. Ruth. 3.9.4.4. And will not repent. ] Many things God hath said, which hee hath revoked, as the destruction of Ninive ;
He is our Goel, our Kinsman, and Therefore our Redeemer: Hebrew 11. Ruth. 3.9.4.4. And will not Repent. ] Many things God hath said, which he hath revoked, as the destruction of Nineveh;
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which implying a tacite condition, fit in the particular cases to be conceal'd upon the varieties of that, God might bee said either to persevere, or to repent;
which implying a tacit condition, fit in the particular cases to be concealed upon the varieties of that, God might be said either to persevere, or to Repent;
There is with him no variablenesse nor shadow of changing: He is not a man that hee should repent. I the Lord change not: Iam. 1.17. 1 Sam. 15.29. Mal. 3.6. Only in mercy unto our weaknesse God condescends unto the manner of humane expressions, retaining still the stedfastnesse of his owne working, which receiveth no variation nor difference from the contingencies of second causes.
There is with him no variableness nor shadow of changing: He is not a man that he should Repent. I the Lord change not: Iam. 1.17. 1 Sam. 15.29. Malachi 3.6. Only in mercy unto our weakness God condescends unto the manner of humane expressions, retaining still the steadfastness of his own working, which receives no variation nor difference from the contingencies of second Causes.
He speaketh according to our capacitie, but he worketh according to his owne counsell, so that God is then said to repent, when that which he once willed to be, hee after by the counsell of the same will, causeth not to be;
He speaks according to our capacity, but he works according to his own counsel, so that God is then said to Repent, when that which he once willed to be, he After by the counsel of the same will, Causes not to be;
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therein not changing his owne counsell, but onely willing the change of the things, that the same thing for this period of time shall be, and then shall cease.
therein not changing his own counsel, but only willing the change of the things, that the same thing for this Period of time shall be, and then shall cease.
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As when a rope is fixed to either side of a River, by the same without any manner change or alteration in it, I draw the boate wherein I am, backward or forward:
As when a rope is fixed to either side of a River, by the same without any manner change or alteration in it, I draw the boat wherein I am, backward or forward:
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Now then, when not onely the counsell of God is immutable in it selfe, but also hee hath ordained some Law, Covenant or Office, which hee will have for ever to endure, without either naturall expiration,
Now then, when not only the counsel of God is immutable in it self, but also he hath ordained Some Law, Covenant or Office, which he will have for ever to endure, without either natural expiration,
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the Apostle speaking of a new covenant which is established upon this new Priesthood of Christ (for the Priesthoods and the Lawes goe both together, the one being changed, there is made of necessitie a change of the other;
the Apostle speaking of a new Covenant which is established upon this new Priesthood of christ (for the Priesthoods and the Laws go both together, the one being changed, there is made of necessity a change of the other;
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And hee saith peremptorily that it was therefore disannul'd, because of the weakenesse and unprofitablenesse thereof: Heb. 7.18. and this he affirmeth even of the morall Law;
And he Says peremptorily that it was Therefore Disannulled, Because of the weakness and unprofitableness thereof: Hebrew 7.18. and this he Affirmeth even of the moral Law;
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that law, the righteousnesse whereof was to be fulfilled in us by the Spirit of Christ, (namely in sincerity and in love, which is the bond of perfection,
that law, the righteousness whereof was to be fulfilled in us by the Spirit of christ, (namely in sincerity and in love, which is the bound of perfection,
and the fulfilling of the Law) Rom. 8.3, 4. For the full understanding then and applying the words to the priesthood of Christ, and the Law of Grace, or the second covenant thereupon grounded, it will be needfull to resolve these two questions.
and the fulfilling of the Law) Rom. 8.3, 4. For the full understanding then and applying the words to the priesthood of christ, and the Law of Grace, or the second Covenant thereupon grounded, it will be needful to resolve these two questions.
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First, whether God hath repented him of the Law, which was the rule and measure of the Covenant of workes? Secondly, upon what reasons or grounds the immutabilitie of the second Covenant or Law of grace standeth?
First, whither God hath repented him of the Law, which was the Rule and measure of the Covenant of works? Secondly, upon what Reasons or grounds the immutability of the second Covenant or Law of grace Stands?
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and that they stand fast for ever and ever, Psal. 111.7, 8. and wee may note that the same forme of speech which the Lord useth to shew the stability of the new covenant;
and that they stand fast for ever and ever, Psalm 111.7, 8. and we may note that the same Form of speech which the Lord uses to show the stability of the new Covenant;
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neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee, Esay, 54.10. the same kinde of forme doth our Saviour use to expresse the stability of the Law;
neither shall the Covenant of my peace be removed, Says the Lord that hath mercy on thee, Isaiah, 54.10. the same kind of Form does our Saviour use to express the stability of the Law;
so he hath repented of it, and removed that office or relation from it, that righteousnes should come to us thereby, by reason of the weaknesse and unprofitablenesse which is in it to that purpose by the sinne of Man:
so he hath repented of it, and removed that office or Relation from it, that righteousness should come to us thereby, by reason of the weakness and unprofitableness which is in it to that purpose by the sin of Man:
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because it is the favour of God, contrary to the rigour and exaction of the Law, which alloweth the righteousnesse of the Law by one fulfilled, to be unto another accounted. A man is denominated righteous,
Because it is the favour of God, contrary to the rigour and exaction of the Law, which alloweth the righteousness of the Law by one fulfilled, to be unto Another accounted. A man is denominated righteous,
Here in both covenants the righteousnesse from whence the denomination groweth is the same (namely the satisfying of the demands of the whole Law) but the manner of our right and propriety thereunto is much varied.
Here in both Covenants the righteousness from whence the denomination grows is the same (namely the satisfying of the demands of the Whole Law) but the manner of our right and propriety thereunto is much varied.
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For resolving of the second question, upon what reasons the immutability of the covenant of Grace standeth, we must note that as things are of severall sorts,
For resolving of the second question, upon what Reasons the immutability of the Covenant of Grace Stands, we must note that as things Are of several sorts,
For in a covenant there is a mutuall stipulation and consent betweene God and Man; and after performance of Mans duty, God maketh promise of bestowing a reward.
For in a Covenant there is a mutual stipulation and consent between God and Man; and After performance of men duty, God makes promise of bestowing a reward.
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Now there can bee no binding necessity in God to conferre, nor absolute power in Man to challenge any good from God, who doth freely and by no necessity, good unto his Creatures.
Now there can be no binding necessity in God to confer, nor absolute power in Man to challenge any good from God, who does freely and by no necessity, good unto his Creatures.
Secondly, some things are meerely juris positivi, not of any intrinsicall necessity, resulting out of the condition of their nature, such as are free either to bee or not to bee of themselves,
Secondly, Some things Are merely Juris positivi, not of any intrinsical necessity, resulting out of the condition of their nature, such as Are free either to be or not to be of themselves,
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or when they are free to continue or to cease; not in themselves determined unto any condition of being unvariably belonging unto their nature. And such are all covenants ;
or when they Are free to continue or to cease; not in themselves determined unto any condition of being unvariably belonging unto their nature. And such Are all Covenants;
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How then comes it that this covenant is immutable, and Christs Priesthood of everlasting and unchangeable vigor to all ages and generations of men? That there shall never be erected in the Church any other forme of Gods worship,
How then comes it that this Covenant is immutable, and Christ Priesthood of everlasting and unchangeable vigor to all ages and generations of men? That there shall never be erected in the Church any other Form of God's worship,
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or any other instruments of Mans salvation, than those which we now enjoy? The Apostle groundeth it upon two reasons, Heb. 6.17, 18. The Promise and the Oath of God.
or any other Instruments of men salvation, than those which we now enjoy? The Apostle groundeth it upon two Reasons, Hebrew 6.17, 18. The Promise and the Oath of God.
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righteousnesse and justice as well as mercy is the ground of forgivenesse of sinnes and salvation, not in relation or respect to merit in us, but to promise in God.
righteousness and Justice as well as mercy is the ground of forgiveness of Sins and salvation, not in Relation or respect to merit in us, but to promise in God.
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not upon any strength, power, libertie, or inherent grace already received, which wee of our selves are every day apt to waste and be cheated of by Satan and the world,
not upon any strength, power, liberty, or inherent grace already received, which we of our selves Are every day apt to waste and be cheated of by Satan and the world,
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This was all Davids salvation and desire, all that his heart rested upon, that though his house were not so with God, that is, did faile much of that beautie and puritie which therein God required,
This was all Davids salvation and desire, all that his heart rested upon, that though his house were not so with God, that is, did fail much of that beauty and purity which therein God required,
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When the conscience is afflicted with the sense of sinne, with the feare of its owne slipperinesse and unstedfastnesse in Gods covenant, this is all it hath to support it, That God is one, Galath. 3.19. That Christ is the same yesterday, and to day, and for ever, Heb. 13.8. that he is where he ever was, ready to meet those that returne, Esay 64.5. Luke 15.20.
When the conscience is afflicted with the sense of sin, with the Fear of its own slipperiness and unsteadfastness in God's Covenant, this is all it hath to support it, That God is one, Galatians. 3.19. That christ is the same yesterday, and to day, and for ever, Hebrew 13.8. that he is where he ever was, ready to meet those that return, Isaiah 64.5. Lycia 15.20.
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But God is not as man, Hos. 11.9. the whole cause of his compassion is in and from himselfe, and therefore he doth not take the advantage of our failings and exasperations, to alter the course of his dealing towards us, Psalm. 103. 8-14.
But God is not as man, Hos. 11.9. the Whole cause of his compassion is in and from himself, and Therefore he does not take the advantage of our failings and exasperations, to altar the course of his dealing towards us, Psalm. 103. 8-14.
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and therefore cannot repent, nor call in the promise which he hath made, for which purpose hee doth not behold iniquitie i• Iacob, nor perversenesse in Israel, Numb.
and Therefore cannot Repent, nor call in the promise which he hath made, for which purpose he does not behold iniquity i• Iacob, nor perverseness in Israel, Numb.
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23.19, 20, 21. If the Sunne should be alwayes immoveably fixed in one place, as it was a little while in Ioshua's time at the destruction of the Kings, Iosh. 10.12, 13. though I might shut out the light of the Sunne from me,
23.19, 20, 21. If the Sun should be always immoveably fixed in one place, as it was a little while in Joshua's time At the destruction of the Kings, Joshua 10.12, 13. though I might shut out the Light of the Sun from me,
as against Adam: Propensions to sinne and falling away, strong in me, which were none in Adam ; snares as many weaknesses more; enemies as many temptations more:
as against Adam: Propensions to sin and falling away, strong in me, which were none in Adam; snares as many Weaknesses more; enemies as many temptations more:
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even as water, though it could be made as hot as fire, yet being left unto it selfe, will quickly reduce and work it selfe to its own originall coldnesse againe.
even as water, though it could be made as hight as fire, yet being left unto it self, will quickly reduce and work it self to its own original coldness again.
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We have grace abiding in our hearts, as we have light in our houses, alwayes by emanation, effusion and supportance from the Sunne of righteousnesse which shines upon us.
We have grace abiding in our hearts, as we have Light in our houses, always by emanation, effusion and supportance from the Sun of righteousness which shines upon us.
and doe often turne from God, yet he is not wanting to mee, nor returnes from me, for the gifts and calling of God are without repentance, Rom. 11.29. The heart of the best man is like the wheeles in Ezekiels vision, Ezek. 1.16.
and do often turn from God, yet he is not wanting to me, nor returns from me, for the Gifts and calling of God Are without Repentance, Rom. 11.29. The heart of the best man is like the wheels in Ezekiel's vision, Ezekiel 1.16.
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as crosse wheeles in one another, grace swaying one way, and flesh another, who can expect stabilitie in such a thing? Surely of it selfe it hath none,
as cross wheels in one Another, grace swaying one Way, and Flesh Another, who can expect stability in such a thing? Surely of it self it hath none,
but the constancie and uniformitie of motion in the wheeles was this, that they were joyned to the living creatures, who in their motion returned not when they went, vers. 17-21.
but the constancy and uniformity of motion in the wheels was this, that they were joined to the living creatures, who in their motion returned not when they went, vers. 17-21.
Thou art a Priest for ever after the order of Melchisedech ] We now come to speake of the Priesthood of Christ it selfe, which is thus sealed and made immutable by the oath of God.
Thou art a Priest for ever After the order of Melchizedek ] We now come to speak of the Priesthood of christ it self, which is thus sealed and made immutable by the oath of God.
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Every high Priest, saith the Apostle, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sinnes, Heb. 5.1.
Every high Priest, Says the Apostle, is ordained for men in things pertaining to God, that he may offer both Gifts and Sacrifices for Sins, Hebrew 5.1.
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as the dedication of the first fruits, the offerings of Abel and Cain, the meat and drinke offerings, &c. some Ilasticall or expiatory, for the washing away of sinnes,
as the dedication of the First fruits, the offerings of Abel and Cain, the meat and drink offerings, etc. Some Elastical or expiatory, for the washing away of Sins,
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And such an High Priest was Christ, zealous of his Fathers righteousnesse and glory, for hee was set forth to declare the righteousnesse of God, Rom. 3.25. and he did glorifie him on earth by finishing the things which he had given him to doe, Ioh. 17.4.
And such an High Priest was christ, zealous of his Father's righteousness and glory, for he was Set forth to declare the righteousness of God, Rom. 3.25. and he did Glorify him on earth by finishing the things which he had given him to do, John 17.4.
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Compassionate towards the errours and miseries of his Church, for hee was appointed to expiate, and to remove them out of the way, Col. 2.14. Touching this Priest-hood, wee will thus proceed:
Compassionate towards the errors and misery's of his Church, for he was appointed to expiate, and to remove them out of the Way, Col. 2.14. Touching this Priesthood, we will thus proceed:
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Thirdly, wherein the Acts or Offices of such a Priest-hood doe principally consist. Fourthly, what is the Vertue, fruits, ends, events of such a Priest-hood.
Thirdly, wherein the Acts or Offices of such a Priesthood do principally consist. Fourthly, what is the Virtue, fruits, ends, events of such a Priesthood.
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For the first of these wee must premise this generall rule, there can be no necessitie of a Priest (in that sense which is most proper and here intended) but betweene a guiltie creature, and a righteous God, for if man were innocent in his relations towards God, hee would stand in no need of an Expiation, and if God were unrighteous in the passages of mans sin, there would not be due unto him any just debt of satisfaction. This being premised I shall through many steps and gradations bring you to this necessitie of Christs Priest-hood which wee inquire into.
For the First of these we must premise this general Rule, there can be no necessity of a Priest (in that sense which is most proper and Here intended) but between a guilty creature, and a righteous God, for if man were innocent in his relations towards God, he would stand in no need of an Expiation, and if God were unrighteous in the passages of men since, there would not be due unto him any just debt of satisfaction. This being premised I shall through many steps and gradations bring you to this necessity of Christ Priesthood which we inquire into.
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Omne esse is propter operari, it is a certaine rule in creatures, that God giveth every creature a Being to this end, that it might put forth that being in some such operations as hee hath fitted it for, and prescribed it to observe.
Omne esse is propter operari, it is a certain Rule in creatures, that God gives every creature a Being to this end, that it might put forth that being in Some such operations as he hath fitted it for, and prescribed it to observe.
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The most excellent of all creatures, that excell in strength, are Ministers to doe his pleasure and to heare his voice, Psal. 103.20, 21. and all the rest have their severall lawes,
The most excellent of all creatures, that excel in strength, Are Ministers to do his pleasure and to hear his voice, Psalm 103.20, 21. and all the rest have their several laws,
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and knew the precepts which they doe obey, Ezek. 1.25, 26. Psal. 104.19. No creature is for its selfe onely, or its owne end, for that which hath not its being of its selfe, cannot be an end unto it selfe, in as much as the end of every thing which is made is antecedent to the being of it in the minde and intention of him that made it.
and knew the Precepts which they do obey, Ezekiel 1.25, 26. Psalm 104.19. No creature is for its self only, or its own end, for that which hath not its being of its self, cannot be an end unto it self, in as much as the end of every thing which is made is antecedent to the being of it in the mind and intention of him that made it.
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and efficacious providence, some through naturall and necessary, others voluntary and contingent motions unto one and the same generall end, the glory and service of the Creator.
and efficacious providence, Some through natural and necessary, Others voluntary and contingent motions unto one and the same general end, the glory and service of the Creator.
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when the Lions have forgotten to devoure, and the fire to consume, and the Whales to concoct, God can as he will alter the courses of nature, let goe the reines,
when the Lions have forgotten to devour, and the fire to consume, and the Whale's to concoct, God can as he will altar the courses of nature, let go the reins,
That constancie which in their motions they observe, is from the regular government of that most wise providence which carries them to their end without any turning, Ezek. 1.17.
That constancy which in their motions they observe, is from the regular government of that most wise providence which carries them to their end without any turning, Ezekiel 1.17.
but when his glory requires, and his will commands it, the mountaines tremble, the sea cleaves asunder, the rivers runne backe, the earth opens, the Lawes of nature stand still for a while without any execution,
but when his glory requires, and his will commands it, the Mountains tremble, the sea cleaves asunder, the Rivers run back, the earth Opens, the Laws of nature stand still for a while without any execution,
Thirdly, man being in his nature, and formall constitution a reasonable creature, was appointed by God to serve him after a reasonable manner, out of judgement, discretion,
Thirdly, man being in his nature, and formal constitution a reasonable creature, was appointed by God to serve him After a reasonable manner, out of judgement, discretion,
and election to make choice of his way above all others, as being most excellent, and beautifull in it selfe, and most convenient and advantageous unto man;
and election to make choice of his Way above all Others, as being most excellent, and beautiful in it self, and most convenient and advantageous unto man;
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therefore our service is called a reasonable service, Rom. 12.1. and David is said to have chosen the way of truth, and the precepts of the Lord, Psal. 119.30.
Therefore our service is called a reasonable service, Rom. 12.1. and David is said to have chosen the Way of truth, and the Precepts of the Lord, Psalm 119.30.
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before the pleasures of sinne, or the treasures of Aegypt, Heb. 11.25, 26. And hence it is that Holinesse in the phrase of Scripture is called Iudgement, he shall convince the world of judgement, Ioh. 16.11. and he shall bring forth judgement unto victory, Matth. 12.20. Noting that the Spirit of holinesse ruleth and worketh in the children of obedience by a way of reason and conviction, therefore hee is called a Spirit of Iudgement, Esay 4.4.
before the pleasures of sin, or the treasures of Egypt, Hebrew 11.25, 26. And hence it is that Holiness in the phrase of Scripture is called Judgement, he shall convince the world of judgement, John 16.11. and he shall bring forth judgement unto victory, Matthew 12.20. Noting that the Spirit of holiness Ruleth and works in the children of Obedience by a Way of reason and conviction, Therefore he is called a Spirit of Judgement, Isaiah 4.4.
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Fourthly, there is no deviation from a reasonable service, or true active obedience, (properly so called) for the obedience of brutes and inanimate creatures (is rather passive than active) which hath not some intrinsecall pravity in it,
Fourthly, there is no deviation from a reasonable service, or true active Obedience, (properly so called) for the Obedience of brutus's and inanimate creatures (is rather passive than active) which hath not Some intrinsical pravity in it,
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It cannot be that a creature should of it selfe, and out of the corruption of its owne reason and judgement, choose to relinquish the service of him to whom it is naturally and unavoidably subject,
It cannot be that a creature should of it self, and out of the corruption of its own reason and judgement, choose to relinquish the service of him to whom it is naturally and avoidable Subject,
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and by that meanes become altogether unprofitable, abominable, and unfit for the Masters use, and for those holy ends to which it was originally ordered,
and by that means become altogether unprofitable, abominable, and unfit for the Masters use, and for those holy ends to which it was originally ordered,
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but it must withall incurre the displeasure, and thereupon provoke the revenge of that righteous Creator, who out of great reasons had put it under such a service.
but it must withal incur the displeasure, and thereupon provoke the revenge of that righteous Creator, who out of great Reasons had put it under such a service.
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First, in making a Law for man to observe, when hee forbade the eating of the fruit of the tree of knowledge of good and evill, to shew that man had nothing by personall, immediate,
First, in making a Law for man to observe, when he forbade the eating of the fruit of the tree of knowledge of good and evil, to show that man had nothing by personal, immediate,
Any Law God might justly make, the obedience whereof hee gave the creature an originall power to performe, by reason of the naturall and necessary subjection of the creature unto him.
Any Law God might justly make, the Obedience whereof he gave the creature an original power to perform, by reason of the natural and necessary subjection of the creature unto him.
Secondly, in annexing a curse and penalty to the violation of that Law, which for the declaration of his glorious justice hee might most righteously doe,
Secondly, in annexing a curse and penalty to the violation of that Law, which for the declaration of his glorious Justice he might most righteously do,
and that so much the more, by how much the precept was more just, the obedience more easie, the transgression more unreasonable, and the punishment more certaine.
and that so much the more, by how much the precept was more just, the Obedience more easy, the Transgression more unreasonable, and the punishment more certain.
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First, his dominion and authoritie in his holy command was violated. Secondly, his justice, truth, and power in his most righteous threatnings were despised.
First, his dominion and Authority in his holy command was violated. Secondly, his Justice, truth, and power in his most righteous threatenings were despised.
Here the learned frame a kinde of conflict in Gods holy Attributes, and by a libertie which the Holy Ghost from the language of holy Scripture alloweth them, they speake of God after the manner of men,
Here the learned frame a kind of conflict in God's holy Attributes, and by a liberty which the Holy Ghost from the language of holy Scripture alloweth them, they speak of God After the manner of men,
Justice called upon him for the condemnation of a sinfull, and therefore worthily accursed creature, which demand was seconded by his truth, to make good that threatning, In the day that thou eatest thereof, thou shalt die the death.
justice called upon him for the condemnation of a sinful, and Therefore worthily accursed creature, which demand was seconded by his truth, to make good that threatening, In the day that thou Eatest thereof, thou shalt die the death.
Hereupon the infinite wisdome and counsell of the blessed Trinitie found out a way, which the Angels of heaven gaze on with admiration and astonishment,
Hereupon the infinite Wisdom and counsel of the blessed Trinity found out a Way, which the Angels of heaven gaze on with admiration and astonishment,
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Secondly, his delight to be actively glorified by his creatures voluntary service and subjection: Herein is my Father glorified, that you beare much fruit, Iohn 15.8. I have no pleasure in the death of the wicked, but that hee turne from his way and live, Ezek. 33.11.
Secondly, his delight to be actively glorified by his creatures voluntary service and subjection: Herein is my Father glorified, that you bear much fruit, John 15.8. I have no pleasure in the death of the wicked, but that he turn from his Way and live, Ezekiel 33.11.
he loveth to see things in their primitive rectitude and beautie, and therefore esteemeth himselfe more glorified in the services, than in the sufferings of men.
he loves to see things in their primitive rectitude and beauty, and Therefore esteems himself more glorified in the services, than in the sufferings of men.
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The Lord loveth the gates of Sion, more than all the dwellings of Iacob, Psalm. 87.2. namely, because hee was there more solemnely worshipped and served.
The Lord loves the gates of Sion, more than all the dwellings of Iacob, Psalm. 87.2. namely, Because he was there more solemnly worshipped and served.
but when Adam fell, all mankinde fell in him, so that there was no tree of this Paradise left to bring forth any fruit unto God (and this is most certaine, God had rather have his trees for fruit,
but when Adam fell, all mankind fell in him, so that there was no tree of this Paradise left to bring forth any fruit unto God (and this is most certain, God had rather have his trees for fruit,
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He is of purer eyes than to behold evill, he cannot looke on iniquitie, Hab. 1.13. it provoketh a nauseousnesse and abhorrencie in him, Psal. 5.6. Zech. 8.17. Revel. 3.16. Amos 5.21, 22. Esay 1.13, 14. Secondly, because of his Truth, and the Law which he had established against sinne, which he will in no wise abolish, one jot or tittle shall in no wise passe from the Law till all be fulfilled, Matth. 5.18.
He is of Purer eyes than to behold evil, he cannot look on iniquity, Hab. 1.13. it provokes a nauseousness and abhorrency in him, Psalm 5.6. Zechariah 8.17. Revel. 3.16. Amos 5.21, 22. Isaiah 1.13, 14. Secondly, Because of his Truth, and the Law which he had established against sin, which he will in no wise Abolah, one jot or tittle shall in no wise pass from the Law till all be fulfilled, Matthew 5.18.
for it is altogether undecent, especially to the wisdome and righteousnesse of God, that that which provoketh the execution, should procure the abrogation of his Law, that that should supplant and undermine the Law,
for it is altogether undecent, especially to the Wisdom and righteousness of God, that that which provokes the execution, should procure the abrogation of his Law, that that should supplant and undermine the Law,
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And yet he will not abolish his Law neither, lest thereby his justice should be the more securely abused, his hatred against sinne the lesse declared, his truth in all his threatnings questioned,
And yet he will not Abolah his Law neither, lest thereby his Justice should be the more securely abused, his hatred against sin the less declared, his truth in all his threatenings questioned,
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As hatefull as it is unto God, so hatefull it is in it selfe, for hee judgeth uprightly, hee seeth things just as they are, without passion, prejudice, or partialitie:
As hateful as it is unto God, so hateful it is in it self, for he Judgeth uprightly, he sees things just as they Are, without passion, prejudice, or partiality:
O then why should that be light to mee, which was as heavie as a milstone to the soule of Christ? Why should that bee my pleasure, which was his passion? Why should that be in a throne with me, which was upon a crosse with him? Why should I allow that to be really in me, which the Lord so severely punished,
O then why should that be Light to me, which was as heavy as a millstone to the soul of christ? Why should that be my pleasure, which was his passion? Why should that be in a throne with me, which was upon a cross with him? Why should I allow that to be really in me, which the Lord so severely punished,
when the guilt thereof was but imputed to his Sonne? Many sinnes there are which others in their practice, aswell as Papists in their doctrine and profession esteeme for light and veniall sinnes.
when the guilt thereof was but imputed to his Son? Many Sins there Are which Others in their practice, aswell as Papists in their Doctrine and profession esteem for Light and venial Sins.
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And veniall indeed they are, per exoratorem Patris Christum, as Tertullian states the question, by Christ who is a prevailing Advocate with the Father.
And venial indeed they Are, per exoratorem Patris Christ, as Tertullian states the question, by christ who is a prevailing Advocate with the Father.
And woe had it beene for men, if Christ had not in his body on the tree carried as well the guilt of our idle words, our vaine thoughts, our loose and impertinent actions,
And woe had it been for men, if christ had not in his body on the tree carried as well the guilt of our idle words, our vain thoughts, our lose and impertinent actions,
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and to crucifie them for him againe, for, for that end was Christ crucified, that our old man might be crucified with him, that the body of sin might be destroyed, that hence-forth we should not serve sin, Rom. 6.6. Againe, wee see by this necessitie of a Priest, how deepely we stand engaged to our mercifull God, who hath vouchsafed to helpe us in our greatest necessitie.
and to crucify them for him again, for, for that end was christ Crucified, that our old man might be Crucified with him, that the body of since might be destroyed, that henceforth we should not serve since, Rom. 6.6. Again, we see by this necessity of a Priest, how deeply we stand engaged to our merciful God, who hath vouchsafed to help us in our greatest necessity.
How wee should admire and adore the unsearchable riches of his wisdome and goodnesse, who when wee were desperately and incurably gone, had found out a way of escape and deliverance for us.
How we should admire and adore the unsearchable riches of his Wisdom and Goodness, who when we were desperately and incurably gone, had found out a Way of escape and deliverance for us.
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when hee considers that God should call together all the depths of his owne wisdome and counsell, to save a company of desperate fugitives, who had joyned in combinations with his greatest enemies to resist and dishonour him? It would have posed all the wisdome of the world, (though misery be commonly very witty to shape and fashion to it selfe images of deliverance) to have found out a way to heaven betweene the wrath of God, and the sinne of man.
when he considers that God should call together all the depths of his own Wisdom and counsel, to save a company of desperate fugitives, who had joined in combinations with his greatest enemies to resist and dishonour him? It would have posed all the Wisdom of the world, (though misery be commonly very witty to shape and fashion to it self Images of deliverance) to have found out a Way to heaven between the wrath of God, and the sin of man.
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It would have posed all the heavenly intelligences, and the united consultations of the blessed Angels, to have reconciled Gods mercy in the salvation of man,
It would have posed all the heavenly intelligences, and the united Consultations of the blessed Angels, to have reconciled God's mercy in the salvation of man,
or the wrath of God? Where could he have found out in heaven or earth, amongst men or Angels a Priest that durst accompany such a sacrifice into the presence of so consuming a fire? Or where could he have found out an Altar whereon to offer,
or the wrath of God? Where could he have found out in heaven or earth, among men or Angels a Priest that durst accompany such a sacrifice into the presence of so consuming a fire? Or where could he have found out an Altar whereon to offer,
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and counsell, and thoughts, and desires be directed to this one resolution, to live acceptably and thankfully unto him, who when hee might have produced glory to himselfe out of my confusion, chose rather to humble,
and counsel, and thoughts, and Desires be directed to this one resolution, to live acceptably and thankfully unto him, who when he might have produced glory to himself out of my confusion, chosen rather to humble,
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and as it were for a while to unglorifie himselfe for my salvation? Certainly that man did never rightly understand the horrour of sinne, the infinite hatred of God against it, the heavinesse of his wrath, the malediction of the Law, the mystery and vast dimensions of Gods love in Christ, the preciousnesse of his sacrifice, the end, purpose,
and as it were for a while to unglorify himself for my salvation? Certainly that man did never rightly understand the horror of sin, the infinite hatred of God against it, the heaviness of his wrath, the malediction of the Law, the mystery and vast dimensions of God's love in christ, the preciousness of his sacrifice, the end, purpose,
who findes more content and satisfaction in his owne wayes of sinne and death, more wisdome in the temptations and deceits of Satan and his owne fleshly minde,
who finds more content and satisfaction in his own ways of sin and death, more Wisdom in the temptations and Deceits of Satan and his own fleshly mind,
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and woe be unto me if I am found too light? Appeare before him I dare not of my selfe alone, without a Priest to mediate for me, to cover and protect me from his fury,
and woe be unto me if I am found too Light? Appear before him I Dare not of my self alone, without a Priest to mediate for me, to cover and Pact me from his fury,
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I say, if men did seriously lay together such thoughts as these, it could not be that rationall and sad men, men of deepe thoughts in other matters, who love to boult out things to the bran,
I say, if men did seriously lay together such thoughts as these, it could not be that rational and sad men, men of deep thoughts in other matters, who love to boult out things to the bran,
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and to be very solicitous for evidence and certainty in them, should suffer such a businesse as this, their interest in that Priest who must alone clothe their persons with his righteousnesse,
and to be very solicitous for evidence and certainty in them, should suffer such a business as this, their Interest in that Priest who must alone cloth their Persons with his righteousness,
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and cleanse their nature with his Spirit, and wash away their sinnes with his bloud, and sanctifie their prayers, and almes, and all religious devotions with his incense, and intercession,
and cleanse their nature with his Spirit, and wash away their Sins with his blood, and sanctify their Prayers, and alms, and all religious devotions with his incense, and Intercession,
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Legall sacrifices would not serve the turne to purge away sin, because of their basenesse. They were not expiations of sin, Heb. 9.9.12. but were onely remembrances and commemorations of sinne, Heb. 10.3. necessary it was that heavenly things themselves should be purified with better sacrifices, Heb. 9.23. for they of themselves, without that typicall relation which they had unto Christ, Gal. 3.23. and that Instrumentall vertue which in that relation they had from him, Heb. 9.13. were utterly weake and unprofitable, Heb. 7.18.
Legal Sacrifices would not serve the turn to purge away since, Because of their baseness. They were not expiations of since, Hebrew 9.9.12. but were only remembrances and commemorations of sin, Hebrew 10.3. necessary it was that heavenly things themselves should be purified with better Sacrifices, Hebrew 9.23. for they of themselves, without that typical Relation which they had unto christ, Gal. 3.23. and that Instrumental virtue which in that Relation they had from him, Hebrew 9.13. were utterly weak and unprofitable, Hebrew 7.18.
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And this appeareth, first, by their reiteration, where the conscience is once purged, and there is remission of sin, there is no more offring, Heb. 10. 2-18. for the repeating of the sacrifice shews that the person for whose sake it is repeated, is in statu quo prius, in the same condition now as hee was in at the time of the former oblation.
And this appears, First, by their reiteration, where the conscience is once purged, and there is remission of since, there is no more offering, Hebrew 10. 2-18. for the repeating of the sacrifice shows that the person for whose sake it is repeated, is in Statu quo prius, in the same condition now as he was in At the time of the former oblation.
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First, because of their sinfulnes, for they themselves wanted an expiation, and therefore could not be mediatours for the sinnes of others, Heb. 5.3.7.27.
First, Because of their sinfulness, for they themselves wanted an expiation, and Therefore could not be mediators for the Sins of Others, Hebrew 5.3.7.27.
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Secondly, because of the carnalnesse of their institution. They were made after the Law of a carnall commandement, that is, of a temporary, perishable,
Secondly, Because of the carnalness of their Institution. They were made After the Law of a carnal Commandment, that is, of a temporary, perishable,
Fourthly, because of their ministery ▪ and the revolution of their services, which never came to a period or perfection in which the Priest might give over,
Fourthly, Because of their Ministry ▪ and the revolution of their services, which never Come to a Period or perfection in which the Priest might give over,
after he had offered One sacrifice for sinne for ever, sate downe on the right hand of God, Heb. 10.11, 12. To shew you then the qualifications of this Priest.
After he had offered One sacrifice for sin for ever, sat down on the right hand of God, Hebrew 10.11, 12. To show you then the qualifications of this Priest.
Secondly, but every Mediator is not presently a Priest, for there is a mediation onely by way of intreaty, prayer, and request, wherein men doe obtaine but not deserve or purchase remission for others;
Secondly, but every Mediator is not presently a Priest, for there is a mediation only by Way of entreaty, prayer, and request, wherein men do obtain but not deserve or purchase remission for Others;
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such mediators were Ioab, and the Widdow of Tekoah in the behalfe of Absalom, 2 Sam. 14. and there are mediators by way of satisfaction, as Sureties are between the creditor and the debtor;
such mediators were Ioab, and the Widow of Tekoah in the behalf of Absalom, 2 Sam. 14. and there Are mediators by Way of satisfaction, as Sureties Are between the creditor and the debtor;
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and such a mediator was Christ, not onely a Mediator, but also a surety of a better covenant, Heb. 8.6. Heb. 7.22. he was not to procure remission of our sinnes by way of favor and request;
and such a Mediator was christ, not only a Mediator, but also a surety of a better Covenant, Hebrew 8.6. Hebrew 7.22. he was not to procure remission of our Sins by Way of favour and request;
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It is not to bee understood onely of his Absolute power but of that power which as our Iudge hee hath over us per modum Iustitiae, as we are his Prisoners,
It is not to be understood only of his Absolute power but of that power which as our Judge he hath over us per modum Iustitiae, as we Are his Prisoners,
we are sanctified through the Offering of the Body of Iesus Christ once for all, Heb. 10.5.10. His owne selfe bare our sinnes in his owne Body on the tree, 1 Pet. 2.24.
we Are sanctified through the Offering of the Body of Iesus christ once for all, Hebrew 10.5.10. His own self bore our Sins in his own Body on the tree, 1 Pet. 2.24.
So hee was to bee Man that he might have a fit and answerable Sacrifice to offer, NONLATINALPHABET, Thou hast fitted or prepared a Body for mee, that my Sacrifice might bee proportionable to that in the place whereof it stood.
So he was to be Man that he might have a fit and answerable Sacrifice to offer,, Thou hast fitted or prepared a Body for me, that my Sacrifice might be proportionable to that in the place whereof it stood.
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And thereby as hee is fit for passion, so also for Compassion, hee was to bee our Kinsman, and of our bloud, that hee might bee a mercifull and faithfull high Priest, Heb. 2.11.14.17. Deut. 18.15. And fit for derivation of his Righteousnesse, and transfusion of his Spirit upon us;
And thereby as he is fit for passion, so also for Compassion, he was to be our Kinsman, and of our blood, that he might be a merciful and faithful high Priest, Hebrew 2.11.14.17. Deuteronomy 18.15. And fit for derivation of his Righteousness, and transfusion of his Spirit upon us;
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First, Without blemish or sinne. Such an High Priest became us who is Holy, Harmelesse, undefiled, separate from sinners, Heb. 7.26. That so hee might offer himselfe without spot unto God, and have no need of a Sacrifice for himselfe, Heb. 9.14. 1 Pet. 1.19.
First, Without blemish or sin. Such an High Priest became us who is Holy, Harmless, undefiled, separate from Sinners, Hebrew 7.26. That so he might offer himself without spot unto God, and have no need of a Sacrifice for himself, Hebrew 9.14. 1 Pet. 1.19.
Secondly, without any manner of Defect, which should stand in need of supplement and contribution from some thing else, that of it selfe alone it might bee sufficient,
Secondly, without any manner of Defect, which should stand in need of supplement and contribution from Some thing Else, that of it self alone it might be sufficient,
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and both these by meanes of the Altar on which it was offered, which was the Divine Nature. Through the Eternall Spirit hee offered himselfe without spot unto God,
and both these by means of the Altar on which it was offered, which was the Divine Nature. Through the Eternal Spirit he offered himself without spot unto God,
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and so by his bloud purgeth our consciences from dead workes, Heb. 9.14. For Christ as God sanctified himselfe as man, that so we through the vertue and merit of his Sacrifice might bee sanctified likewise, Iohn 17.19. Hee was to be God as well as man, Medium participationis ;
and so by his blood Purgeth our Consciences from dead works, Hebrew 9.14. For christ as God sanctified himself as man, that so we through the virtue and merit of his Sacrifice might be sanctified likewise, John 17.19. He was to be God as well as man, Medium participationis;
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Fifthly, in as much as the Vertue of the Deitie was to bee attributed truly to the Sacrifice (else it could have no value nor vertue in it) and that Sacrifice was to be his Owne Life, Soule and Body, who is the Priest to offer it,
Fifthly, in as much as the Virtue of the Deity was to be attributed truly to the Sacrifice (Else it could have no valve nor virtue in it) and that Sacrifice was to be his Own Life, Soul and Body, who is the Priest to offer it,
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for these causes necessary it was that God and man should make but one Christ, in the unity of the same infinite person, whose natures they both were, that which suffered, and that which sanctified.
for these Causes necessary it was that God and man should make but one christ, in the unity of the same infinite person, whose nature's they both were, that which suffered, and that which sanctified.
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when by reason of the unity of the person, wee attribute that to one nature which is common to the other, not by confusion or transfusion, but by Communion in one end and in one person ;
when by reason of the unity of the person, we attribute that to one nature which is Common to the other, not by confusion or transfusion, but by Communion in one end and in one person;
as when the Scriptures attribute Humane properties to the Divine Nature. The Lord of Life was slaine, Act. 3.15. God purchased the Church with his owne bloud, Act. 20.28. They crucified the Lord of Glory, 1 Cor. 2.8.
as when the Scriptures attribute Humane properties to the Divine Nature. The Lord of Life was slain, Act. 3.15. God purchased the Church with his own blood, Act. 20.28. They Crucified the Lord of Glory, 1 Cor. 2.8.
Or Divine to the Humane Nature. As the Sonne of Man came downe from heaven, Ioh. 3.13. and the Sonne of Man shall ascend where hee was before, Ioh. 6.62.
Or Divine to the Humane Nature. As the Son of Man Come down from heaven, John 3.13. and the Son of Man shall ascend where he was before, John 6.62.
Or when both natures worke with their severall concurrence unto the same worke, as to walke on the waters, to rise out of the grave, &c. By which Communication of properties vertue is derived from the Altar to the Sacrifice in as much as it was the Lord of Glory which was crucified.
Or when both nature's work with their several concurrence unto the same work, as to walk on the waters, to rise out of the grave, etc. By which Communication of properties virtue is derived from the Altar to the Sacrifice in as much as it was the Lord of Glory which was Crucified.
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So that his passions were in regard of the person which bare them, NONLATINALPHABET, both Humane and Divine, because the person was NONLATINALPHABET, God and Man. Secondly, from the unity of the person supporting the Humane Nature with the Divine, ariseth the Appliablenesse of one sacrifice unto all men.
So that his passion were in regard of the person which bore them,, both Humane and Divine, Because the person was, God and Man. Secondly, from the unity of the person supporting the Humane Nature with the Divine, arises the Appliableness of one sacrifice unto all men.
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He was the person against whom the first sinne was principally committed, for it was an affectation of wisedome and to bee like unto God; (as the falling-sinne now is the sinne against the third person) and therefore the mercy is the more glorious that hee did undertake the expiation.
He was the person against whom the First sin was principally committed, for it was an affectation of Wisdom and to be like unto God; (as the falling-sinne now is the sin against the third person) and Therefore the mercy is the more glorious that he did undertake the expiation.
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By him the world was made, Col. 1.16, 17. Ioh. 1.3. and therefore being spoiled hee was pleased to new make it againe, and to bring many Sonnes unto glory, Heb. 2.10. Hee was the expresse image of his Father, Heb. 1.3. Col. 1.15.
By him the world was made, Col. 1.16, 17. John 1.3. and Therefore being spoiled he was pleased to new make it again, and to bring many Sons unto glory, Hebrew 2.10. He was the express image of his Father, Hebrew 1.3. Col. 1.15.
So then such an high Priest it became us to have, as should bee first an equall middle person between God and Man. In regard of God towards man an officer appointed to declare his Righteousnesse,
So then such an high Priest it became us to have, as should be First an equal middle person between God and Man. In regard of God towards man an officer appointed to declare his Righteousness,
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Secondly, such an one as should bee one with us in the fellowship of our nature, passions, infirmities and temptations, that so hee might the more readily suffer for us, who in so many things suffered with us;
Secondly, such an one as should be one with us in the fellowship of our nature, passion, infirmities and temptations, that so he might the more readily suffer for us, who in so many things suffered with us;
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and one with God the Father in his Divine Nature, that so by the vertue of his sufferings and resurrection he might bee able both to satisfie his Iustice, to justifie our persons, to sanctifie our Nature, to perfume and purifie our services, to raise up our dead bodies,
and one with God the Father in his Divine Nature, that so by the virtue of his sufferings and resurrection he might be able both to satisfy his justice, to justify our Persons, to sanctify our Nature, to perfume and purify our services, to raise up our dead bodies,
and a Grace of Vnction, to fit him with such fulnesse of the Spirit, as may enable him to the performance of so great a worke, Esai. 11.2. By all which wee should learne:
and a Grace of Unction, to fit him with such fullness of the Spirit, as may enable him to the performance of so great a work, Isaiah. 11.2. By all which we should Learn:
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First, to adore this great mysterie of God manifested in the flesh, and justified in the Spirit, the unsearchablenesse of that love, which appointed God to bee man, the Creator of the world to bee despised as a worme,
First, to adore this great mystery of God manifested in the Flesh, and justified in the Spirit, the Unsearchableness of that love, which appointed God to be man, the Creator of the world to be despised as a worm,
O what a condition shall that man bee in, who must stand or rather everlastingly sinke and bee crushed unto the weight of that wrath against sinne, which amazed and made heavie unto death the soule of Christ himselfe? which made him who had the strength of the Deitie to support him, the fulnesse of the Spirit to sanctifie,
O what a condition shall that man be in, who must stand or rather everlastingly sink and be crushed unto the weight of that wrath against sin, which amazed and made heavy unto death the soul of christ himself? which made him who had the strength of the Deity to support him, the fullness of the Spirit to sanctify,
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and prepare him, the message of an Angell to comfort him, the relation of a beloved Sonne to refresh him, the voyce of his Father from heaven testifying unto him that hee was heard in what hee feared, the assurance of an ensuing glorie and victorie to encourage him (none of which shall be allowed the wicked in hell, who shall not onely bee the vessels of his vengeance,
and prepare him, the message of an Angel to Comfort him, the Relation of a Beloved Son to refresh him, the voice of his Father from heaven testifying unto him that he was herd in what he feared, the assurance of an ensuing glory and victory to encourage him (none of which shall be allowed the wicked in hell, who shall not only be the vessels of his vengeance,
but which will bee as grievous as that, the everlasting objects of his hatred and detestation) which made I say even the Sonne of God himselfe, notwithstanding all these abatements, to pray with strong Cries,
but which will be as grievous as that, the everlasting objects of his hatred and detestation) which made I say even the Son of God himself, notwithstanding all these abatements, to pray with strong Cries,
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and to shrink and decline that very worke for which onely hee came into the world? Thirdly, to praise God for that great honour which hee hath conferred upon our nature in the flesh of his Sonne, which in him is anointed with more grace and glory,
and to shrink and decline that very work for which only he Come into the world? Thirdly, to praise God for that great honour which he hath conferred upon our nature in the Flesh of his Son, which in him is anointed with more grace and glory,
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in our reconciliation and favour with him, in the justification of our persons from the guilt of sinne, in the sanctification of our nature from the corruption of sinne, in the inheritance reserved in heaven for us, in the Communion and fellowship wee have with Christ in his merits, power, Priviledges, and heavenly likenesse.
in our reconciliation and favour with him, in the justification of our Persons from the guilt of sin, in the sanctification of our nature from the corruption of sin, in the inheritance reserved in heaven for us, in the Communion and fellowship we have with christ in his merits, power, Privileges, and heavenly likeness.
but wee know that when hee shall appeare, wee shall bee •ike him; for wee shall see him, as hee is, 1 Ioh. 3.2. From these things which have been spoken of the Personall Qualifications of our High Priest, it will bee easie to finde out the third particular inquired into, touching the Acts or Offices of Christs Priesthood ;
but we know that when he shall appear, we shall be •ike him; for we shall see him, as he is, 1 John 3.2. From these things which have been spoken of the Personal Qualifications of our High Priest, it will be easy to find out the third particular inquired into, touching the Acts or Offices of Christ Priesthood;
The first, an Act of Oblation of himselfe once for all, as an adequate sacrifice, and full compensation for the sinnes of the whole world, Heb. 9.14.26.
The First, an Act of Oblation of himself once for all, as an adequate sacrifice, and full compensation for the Sins of the Whole world, Hebrew 9.14.26.
And under this Law Christ was made, to redeeme us by his fulfilling all that righteousnesse who were under the precepts and penalties of the Law our selves.
And under this Law christ was made, to Redeem us by his fulfilling all that righteousness who were under the Precepts and penalties of the Law our selves.
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Herein was the great mercy of God seen to us that hee would not punish Sinners, though he would not spare Sinne. If hee should have resolved to have judged Sinners, wee must have perished in our owne persons,
Herein was the great mercy of God seen to us that he would not Punish Sinners, though he would not spare Sin. If he should have resolved to have judged Sinners, we must have perished in our own Persons,
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but being pleased to deale with sinne onely in abstracto, and to spare the sinner, hee was contented to accept of a Sacrifice, which (under the Relation and Title of a Sacrifice) stood in his sight like the body of sinne alone by it selfe ;
but being pleased to deal with sin only in abstracto, and to spare the sinner, he was contented to accept of a Sacrifice, which (under the Relation and Title of a Sacrifice) stood in his sighed like the body of sin alone by it self;
Now that which together with these things giveth the complete and ultimate formality of a Sacrifice unto the death of Christ, was his owne willingnesse thereunto in that hee offered himselfe. And therefore hee is called the Lambe of God, that taketh away the sinnes of the world,
Now that which together with these things gives the complete and ultimate formality of a Sacrifice unto the death of christ, was his own willingness thereunto in that he offered himself. And Therefore he is called the Lamb of God, that Takes away the Sins of the world,
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because hee was dumbe, and opened not his mouth, but was obedient unto death, even the death of the Crosse, Phil. 2.8. Christs death in regard of God the Father was a necessary death ;
Because he was dumb, and opened not his Mouth, but was obedient unto death, even the death of the Cross, Philip 2.8. Christ death in regard of God the Father was a necessary death;
for hee had before determined that it should bee done, Act. 4.28. Thus it is written, and thus it behov'd Christ to suffer, Luk. 24.46. The Sonne of Man must bee lifted up, Ioh. 3.14.
for he had before determined that it should be done, Act. 4.28. Thus it is written, and thus it behooved christ to suffer, Luk. 24.46. The Son of Man must be lifted up, John 3.14.
And therefore hee is said to bee a Lambe slaine from the beginning of the world, in regard of Gods Decree and preordination. But this gave it not the formality of a Sacrifice ;
And Therefore he is said to be a Lamb slain from the beginning of the world, in regard of God's decree and preordination. But this gave it not the formality of a Sacrifice;
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Hee was delivered by God, Act. 2.23. Hee was delivered by Iudas and the Iewes, Matth. 27.2. Act. 3.13. and hee was yeelded and given up by himselfe, Gal. 2.20. Eph. 5.25. In regard of God it was Iustice and mercy, Ioh. 3.16, 17. Rom. 3.25. In regard of man it was murther, and crueltie, Act. 7.52. In regard of Christ it was obedience and humility, Phil. 2.8.
He was Delivered by God, Act. 2.23. He was Delivered by Iudas and the Iewes, Matthew 27.2. Act. 3.13. and he was yielded and given up by himself, Gal. 2.20. Ephesians 5.25. In regard of God it was justice and mercy, John 3.16, 17. Rom. 3.25. In regard of man it was murder, and cruelty, Act. 7.52. In regard of christ it was Obedience and humility, Philip 2.8.
And that voluntary act of his was that which made it a Sacrifice. Hee gave himselfe for us, an offering and a Sacrifice to God for a sweete smelling savor, Eph. 5.2.
And that voluntary act of his was that which made it a Sacrifice. He gave himself for us, an offering and a Sacrifice to God for a sweet smelling savour, Ephesians 5.2.
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His death did not grow out of the condition of his nature, neither was it inflicted on him by reason of an excesse of strength in those that executed it, (for he was the Lord of glory) but onely out of mercy towards men, out of obedience towards God,
His death did not grow out of the condition of his nature, neither was it inflicted on him by reason of an excess of strength in those that executed it, (for he was the Lord of glory) but only out of mercy towards men, out of Obedience towards God,
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If it bee here objected that Christs death was against his owne will, for hee exceedingly feared it, Heb. 5.7. and prayed earnestly against it, as a thing contrary to his will, Matth. 26.39. To this I answer, that all this doth not hinder but commend his willingnesse and obedience.
If it be Here objected that Christ death was against his own will, for he exceedingly feared it, Hebrew 5.7. and prayed earnestly against it, as a thing contrary to his will, Matthew 26.39. To this I answer, that all this does not hinder but commend his willingness and Obedience.
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It was the retractation of mercy and duty to say, Glorifie thy selfe. What-ever my nature desires, what-ever my will declines, what-ever becomes of me,
It was the retractation of mercy and duty to say, glorify thy self. Whatever my nature Desires, whatever my will declines, whatever becomes of me,
the continuance and prevailing of the bush against the fire, the victorie of Christ and breaking through all those sufferings, which would utterly have devoured any other man.
the Continuance and prevailing of the bush against the fire, the victory of christ and breaking through all those sufferings, which would utterly have devoured any other man.
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And this power of Christ was shewed in his Resurrection, wherein hee was declared to bee the Sonne of God with power, Rom. 1.4. and in his ascension when hee led all his Enemies captive, Eph. 4.8.
And this power of christ was showed in his Resurrection, wherein he was declared to be the Son of God with power, Rom. 1.4. and in his Ascension when he led all his Enemies captive, Ephesians 4.8.
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and in his sitting at the right hand of God, farre above all principalities and powers, Eph. 1.19, 20. All which did make way to the presenting of his Sacrifice before the mercy-seate, which is the consummation thereof,
and in his sitting At the right hand of God, Far above all principalities and Powers, Ephesians 1.19, 20. All which did make Way to the presenting of his Sacrifice before the mercy-seat, which is the consummation thereof,
It was the same continued action, whereby the Priest did offer without the Holy place, and did then bring the bloud into the holiest of all, Heb. 13.11.
It was the same continued actium, whereby the Priest did offer without the Holy place, and did then bring the blood into the Holiest of all, Hebrew 13.11.
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Now Christs Oblation was the NONLATINALPHABET, the Truth prefigured in the Priests Sacrificing of the Beast, and his entrance into heaven was the Truth prefigured in the Priests carrying of the bloud into the holiest of all.
Now Christ Oblation was the, the Truth prefigured in the Priests Sacrificing of the Beast, and his Entrance into heaven was the Truth prefigured in the Priests carrying of the blood into the Holiest of all.
Here then it will bee needfull for the more full unfolding of the Priesthood of Christ to open the Doctrine of his Intercession at the right hand of his Father.
Here then it will be needful for the more full unfolding of the Priesthood of christ to open the Doctrine of his Intercession At the right hand of his Father.
so when we are summoned by the justice of God to defend our selves against those exceptions and complaints, which it preferreth against us, wee have an Advocate with the Father, even Iesus Christ the righteous, who standeth out,
so when we Are summoned by the Justice of God to defend our selves against those exceptions and complaints, which it preferreth against us, we have an Advocate with the Father, even Iesus christ the righteous, who Stands out,
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so Christ entred into the holiest of all with our persons, and in our behalfe, in which respect the Apostle saith that he was Apprehended of Christ, Phil. 3.12. and that we doe sit together in heavenly places with him, Eph. 2.6. Merit, and Efficacie are the two things which set forth the vertue of Christs Sacrifice by which hee hath reconciled us to his Father.
so christ entered into the Holiest of all with our Persons, and in our behalf, in which respect the Apostle Says that he was Apprehended of christ, Philip 3.12. and that we do fit together in heavenly places with him, Ephesians 2.6. Merit, and Efficacy Are the two things which Set forth the virtue of Christ Sacrifice by which he hath reconciled us to his Father.
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First, there is NONLATINALPHABET, an expiation, or satisfaction by way of price. Secondly, there is NONLATINALPHABET, an Inheritance by way of purchase, and acquisition, Eph. 1.14. Hee was made of a woman, made under the Law, for two ends, NONLATINALPHABET, and NONLATINALPHABET;
First, there is, an expiation, or satisfaction by Way of price. Secondly, there is, an Inheritance by Way of purchase, and acquisition, Ephesians 1.14. He was made of a woman, made under the Law, for two ends,, and;
for so by adoption in that place I understand in a complexed and generall sense every good thing which belongs unto us in the right of our sonship with Christ,
for so by adoption in that place I understand in a complexed and general sense every good thing which belongs unto us in the right of our sonship with christ,
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As it must bee in regard of God a satisfaction and a purchase, so it must bee likewise in regard of us an actuall redemption and inheritance. And this is done by the intercession of Christ, which is the commemoration, or rather continuation of his Sacrifice. He offered it but once, and yet hee is a Priest for ever, because the Sacrifice once offered doth for ever remaine before the mercy-seate.
As it must be in regard of God a satisfaction and a purchase, so it must be likewise in regard of us an actual redemption and inheritance. And this is done by the Intercession of christ, which is the commemoration, or rather continuation of his Sacrifice. He offered it but once, and yet he is a Priest for ever, Because the Sacrifice once offered does for ever remain before the mercy-seat.
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So Christ was first slasn•, and then by his owne bloud hee entred into the holy place, Heb. 9.12.10.12. That was done on the earth without the gate, this in heaven, Heb. 13.11, 12. That the Sacrifice or obtaining of redemption, this the Application, or conferring of redemption.
So christ was First slasn•, and then by his own blood he entered into the holy place, Hebrew 9.12.10.12. That was done on the earth without the gate, this in heaven, Hebrew 13.11, 12. That the Sacrifice or obtaining of redemption, this the Application, or conferring of redemption.
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The Sacrifice consisted in the Death of Christ alone, the application thereof is grounded upon Christs death as its merit, but effected by the Life of Christ as its immediate cause.
The Sacrifice consisted in the Death of christ alone, the application thereof is grounded upon Christ death as its merit, but effected by the Life of christ as its immediate cause.
and Rose againe for our justification, Rom. 4.25. If Christ bee not raised your faith is vaine, you are yet in your sinnes, 1 Cor. 15.17. Hee shall convince the world of righteousnesse, because I goe to my Father, Ioh. 16.10. Because I live you shall live also, Ioh. 14.19.
and Rose again for our justification, Rom. 4.25. If christ be not raised your faith is vain, you Are yet in your Sins, 1 Cor. 15.17. He shall convince the world of righteousness, Because I go to my Father, John 16.10. Because I live you shall live also, John 14.19.
If wee bee dead with Christ, wee beleeve that wee shall also live with him, Rom. 6.8. Being made perfect, or consecrated for ever, he became the Author of eternall salvation unto all them that obey him, Heb. 5.8.7.28. Hee is able perfectly to save, because hee ever liveth, Heb. 7.25. Wee were reconciled in his death;
If we be dead with christ, we believe that we shall also live with him, Rom. 6.8. Being made perfect, or consecrated for ever, he became the Author of Eternal salvation unto all them that obey him, Hebrew 5.8.7.28. He is able perfectly to save, Because he ever lives, Hebrew 7.25. we were reconciled in his death;
And therefore the Apostle addeth a NONLATINALPHABET, a much more to the Life of Christ. Much more being reconciled shall wee bee saved by his life, Rom. 5.10. Not in point of merit, but onely of efficacy for us;
And Therefore the Apostle adds a, a much more to the Life of christ. Much more being reconciled shall we be saved by his life, Rom. 5.10. Not in point of merit, but only of efficacy for us;
as in buying Land, the laying downe of the price giveth a man a meritorious interest, but the delivering of the deeds, the resigning of the propertie, the yeelding up of the possession giveth a man an actuall interest in that which hee hath purchased:
as in buying Land, the laying down of the price gives a man a meritorious Interest, but the delivering of the Deeds, the resigning of the property, the yielding up of the possession gives a man an actual Interest in that which he hath purchased:
It was not barely Christs dying, but his Dying victoriously, so that it was impossible for death to hold him, Act. 2.24. which was the ground of our salvation.
It was not barely Christ dying, but his Dying victoriously, so that it was impossible for death to hold him, Act. 2.24. which was the ground of our salvation.
Hee could not justifie us, till hee was declared to bee justified himselfe; therefore the Apostle saith, that he was Iustified by the Spirit, 1 Tim. 3.16.
He could not justify us, till he was declared to be justified himself; Therefore the Apostle Says, that he was Justified by the Spirit, 1 Tim. 3.16.
Namely by that Spirit, which quickned him, Rom. 1.4.8.11. 1 Pet. 3.18. When Christ offered himselfe a Sacrifice for sinne, hee was numbred amongst transgressors, Mark. 15.28. Hee bare our sinnes along with him on the tree, and so died under the wrongs of men, and under the wrath of God, in both respects as a guilty person ;
Namely by that Spirit, which quickened him, Rom. 1.4.8.11. 1 Pet. 3.18. When christ offered himself a Sacrifice for sin, he was numbered among transgressors, Mark. 15.28. He bore our Sins along with him on the tree, and so died under the wrongs of men, and under the wrath of God, in both respects as a guilty person;
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So then our faith and hope was begun in Christs death, but was finished in his life, he was the Author of it, by enduring the crosse, and hee was the finisher of it, by sitting downe on the right hand of the throne of God, Heb. 12.2. The Apostle summes up all together.
So then our faith and hope was begun in Christ death, but was finished in his life, he was the Author of it, by enduring the cross, and he was the finisher of it, by sitting down on the right hand of the throne of God, Hebrew 12.2. The Apostle sums up all together.
as Iuda was both a mediator to request, and a suretie to engage himselfe to beare the blame for ever with his Father for his brother Benjamin, Gen. 43.8, 9. And Paul for Onesimus, a Mediator, I beseech thee for my Sonne Onesimus, Phil. v. 9, 10. And a sponsor, If hee hath wronged thee,
as Iuda was both a Mediator to request, and a surety to engage himself to bear the blame for ever with his Father for his brother Benjamin, Gen. 43.8, 9. And Paul for Onesimus, a Mediator, I beseech thee for my Son Onesimus, Philip v. 9, 10. And a sponsor, If he hath wronged thee,
Thus as once when Aeschylus, the Tragedian was accused in Ar•opago for impiety, his brother Amynias stood out as his Advocate, using no other plea but this, hee opened his garments and shewed them cubitum sine manu, how hee had lost his hand in the service of the state, and so vindicated his brother:
Thus as once when Aeschylus, the Tragedian was accused in Ar•opago for impiety, his brother Amynias stood out as his Advocate, using no other plea but this, he opened his garments and showed them cubitum sine manu, how he had lost his hand in the service of the state, and so vindicated his brother:
or as Zaleucus, when hee put out one of his owne eyes for his Sonne who had been deprehended in adulterie, delivered him from halfe the punishment which himselfe had decreed against that sinne:
or as Zaleucus, when he put out one of his own eyes for his Son who had been deprehended in adultery, Delivered him from half the punishment which himself had decreed against that sin:
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than any other man is of his, Ioh. 10.18. 1 Cor. 6.19.) may justly in the vertue of those his sufferings intercede in our behalfe for all that, which those his sufferings did deserve, either for the expiation of sinne,
than any other man is of his, John 10.18. 1 Cor. 6.19.) may justly in the virtue of those his sufferings intercede in our behalf for all that, which those his sufferings did deserve, either for the expiation of sin,
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By all which wee may observe the impiety of the Popish Doctrine, which distinguisheth between Mediators of Redemption, and Mediatores of Intercession, affirming that though the Saints are not redeemers of the world,
By all which we may observe the impiety of the Popish Doctrine, which Distinguisheth between Mediators of Redemption, and Mediatores of Intercession, affirming that though the Saints Are not redeemer's of the world,
There is one private, and another publike, (which some learned men have observed in Christs owne Prayers:) or praying out of Charitie, and out of Iustice or Office: or thirdly, praying out of Humilitie, with feare and trembling,
There is one private, and Another public, (which Some learned men have observed in Christ own Prayers:) or praying out of Charity, and out of justice or Office: or Thirdly, praying out of Humility, with Fear and trembling,
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or out of Authoritie, which is not properly Prayer, (for Prayer in its strictest sense is a proposing of requests for things unmerited, which wee expect ex vi promissi out of Gods gratious promise,
or out of authority, which is not properly Prayer, (for Prayer in its Strictest sense is a proposing of requests for things unmerited, which we expect ex vi promissi out of God's gracious promise,
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and not ex vi pretii, out of any price or purchase;) but the presenting of the will and good pleasure of Christ to his Father, that hee may thereunto put his seale and consent, the desiring of a thing so,
and not ex vi pretii, out of any price or purchase;) but the presenting of the will and good pleasure of christ to his Father, that he may thereunto put his seal and consent, the desiring of a thing so,
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as well as rejoyce at their conversion, in as much as charity remaineth after this life, seemeth to bee granted by Cyprian, and Hierom, neither know I any danger in so affirming if rightly understood.
as well as rejoice At their conversion, in as much as charity remains After this life, seems to be granted by Cyprian, and Hieronymus, neither know I any danger in so affirming if rightly understood.
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But if so, they doe it onely ex charitate ut fratres, not ex officio ut mediatores. Out of a habit of charity to the generall condition of the Church (for it reacheth not to particular men) not out of an office of mediation, as if they were set up for publike persons, appointed not onely to pray for the Church in generall,
But if so, they do it only ex charitate ut Brothers, not ex Officio ut mediatores. Out of a habit of charity to the general condition of the Church (for it reaches not to particular men) not out of an office of mediation, as if they were Set up for public Persons, appointed not only to pray for the Church in general,
and authoritative act) is founded upon the satisfactory merits of the person interceding. Hee cannot bee a right Advocate, who is not a propitiation too.
and authoritative act) is founded upon the satisfactory merits of the person interceding. He cannot be a right Advocate, who is not a propitiation too.
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And therefore the Papists are faine to venture so farre as to affirme that the intercession of the Saints with God for us is grounded upon the vertue of their owne merits.
And Therefore the Papists Are feign to venture so Far as to affirm that the Intercession of the Saints with God for us is grounded upon the virtue of their own merits.
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it bringeth in a cursed boldnesse to denie the faith, and driveth children from their Father unto servants, expressely therein gainsaying the Apostle, who biddeth us make our requests knowne to God, Phil. 4.6.
it brings in a cursed boldness to deny the faith, and drives children from their Father unto Servants, expressly therein gainsaying the Apostle, who bids us make our requests known to God, Philip 4.6.
whereas one chiefe reason of turning to the Saints and Angels is because sinfull men must not dare to present themselves or their services unto God in their owne persons,
whereas one chief reason of turning to the Saints and Angels is Because sinful men must not Dare to present themselves or their services unto God in their own Persons,
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even the Spirit of truth, Ioh. 14.16, 17. all the comforts, and workings of the Spirit in our hearts, which wee enjoy are fruits of the intercession of Christ.
even the Spirit of truth, John 14.16, 17. all the comforts, and workings of the Spirit in our hearts, which we enjoy Are fruits of the Intercession of christ.
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Who is he that condemneth? it is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.34. I pray that thou wouldst keepe them from the evill, Ioh. 17.15.
Who is he that Condemneth? it is christ that died, yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us, Rom. 8.34. I pray that thou Wouldst keep them from the evil, John 17.15.
But are not the faithfull subject to evils, corruptions, and temptations still? how then is that part of the intercession of Christ made good unto us? for understanding hereof wee must know that the intercession of Christ is available to a faithfull man presently;
But Are not the faithful Subject to evils, corruptions, and temptations still? how then is that part of the Intercession of christ made good unto us? for understanding hereof we must know that the Intercession of christ is available to a faithful man presently;
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so the grant of our holinesse is made unto Christ at first, but in the execution thereof, there is line upon line precept upon precept, here a little, and there a little;
so the grant of our holiness is made unto christ At First, but in the execution thereof, there is line upon line precept upon precept, Here a little, and there a little;
Thirdly, because hee sitteth there as our Center, Col. 3.1, 2. And so is neere unto us, natura, officio & spiritu, by the unity of the same nature with us;
Thirdly, Because he Sitteth there as our Centre, Col. 3.1, 2. And so is near unto us, Nature, Officio & spiritu, by the unity of the same nature with us;
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Fifthly, Strength against our sins: for from his Priesthood in heaven, which is his Intercession; the Apostle inferres the writing of the Law in our hearts, Hebr. 8.4.6.9, 10. Sixthly, the sanctification of our services: of which the Leviticall Priests were a type, who were to beare the iniquity of the holy things of the children of Israel, that they might be accepted, Exod. 28.38. He is the Angell of the Covenant, who hath a golden Censer, to offer up the prayers of the Saints, Revel. 8.3. There is a three-fold evill in man;
Fifthly, Strength against our Sins: for from his Priesthood in heaven, which is his Intercession; the Apostle infers the writing of the Law in our hearts, Hebrew 8.4.6.9, 10. Sixthly, the sanctification of our services: of which the Levitical Priests were a type, who were to bear the iniquity of the holy things of the children of Israel, that they might be accepted, Exod 28.38. He is the Angel of the Covenant, who hath a golden Censer, to offer up the Prayers of the Saints, Revel. 8.3. There is a threefold evil in man;
First, an Evill of state or condition under the guilt of sinne. Secondly, an Evill of nature, under the corruption of sinne, and under the indisposition and ineptitude of all our faculties unto good.
First, an Evil of state or condition under the guilt of sin. Secondly, an Evil of nature, under the corruption of sin, and under the indisposition and ineptitude of all our faculties unto good.
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and to the Father made acceptable by the intercession of his Sonne, who hath made us Priests, to offer all our sacrifices with acceptance upon this Altar, Revel. 1.6. 1 Pet. 2.5. Esay •56. 7. Seventhly, the Inward interpellation of the soule it selfe for it selfe, which is, as it were, the eccho of Christs intercession in our hearts:
and to the Father made acceptable by the Intercession of his Son, who hath made us Priests, to offer all our Sacrifices with acceptance upon this Altar, Revel. 1.6. 1 Pet. 2.5. Isaiah •56. 7. Seventhly, the Inward interpellation of the soul it self for it self, which is, as it were, the echo of Christ Intercession in our hearts:
The Spirit maketh intercession for us with groanes which cannot be uttered, Rom. 8.26. The same Spirit groaneth in us, and more fully and distinctly by Christ prayeth for us. These things I speake in the world, saith our Saviour, that they might have my joy fulfilled in themselves, Ioh. 17.13. that is, as I conceive, I have made this prayer in the world, and left a record and patterne of it in the Church, that they feeling the same heavenly desires kindled in their owne hearts, may bee comforted in the workings of that Spirit of prayer in them, which testifieth to their soules the qualitie of that intercession which I shall make for them in heaven.
The Spirit makes Intercession for us with groans which cannot be uttered, Rom. 8.26. The same Spirit Groaneth in us, and more Fully and distinctly by christ Prayeth for us. These things I speak in the world, Says our Saviour, that they might have my joy fulfilled in themselves, John 17.13. that is, as I conceive, I have made this prayer in the world, and left a record and pattern of it in the Church, that they feeling the same heavenly Desires kindled in their own hearts, may be comforted in the workings of that Spirit of prayer in them, which Testifieth to their Souls the quality of that Intercession which I shall make for them in heaven.
Let us runne with patience the race that is set before us, looking unto Jesus the Authour and finisher of our faith, who for the joy that was set before him, endured the Crosse, despising the shame,
Let us run with patience the raze that is Set before us, looking unto jesus the Author and finisher of our faith, who for the joy that was Set before him, endured the Cross, despising the shame,
and come boldly unto the throne of Grace, Heb. 4.14. — 16. And againe, This man after hee had offered one Sacrifice for sinnes for ever, sate downe on the right hand of God, from hence-forth expecting till his enemies be made his foot-stoole:
and come boldly unto the throne of Grace, Hebrew 4.14. — 16. And again, This man After he had offered one Sacrifice for Sins for ever, sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool:
I will pray the Father, and he shall give you another Comforter, Ioh. 14.16. If I goe not away, the Comforter will not come unto you, but if I depart, I will send him unto you, Ioh. 16.7. That which Christ by his prayer obtained for us, by his power hee conferreth upon us;
I will pray the Father, and he shall give you Another Comforter, John 14.16. If I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you, John 16.7. That which christ by his prayer obtained for us, by his power he conferreth upon us;
and therefore in the Psalme he is said to Receive gifts for men, noting the fruit of his intercession, Psal. 68.18. and in the Apostle, to give gifts unto men, noting the power and fulnesse of his person, Ephes. 4.8. Having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and heare, Act. 2.33.
and Therefore in the Psalm he is said to Receive Gifts for men, noting the fruit of his Intercession, Psalm 68.18. and in the Apostle, to give Gifts unto men, noting the power and fullness of his person, Ephesians 4.8. Having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and hear, Act. 2.33.
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and they may be all comprized in two general words: there is Solutio de•its ▪ the paiment of our debt, and Redundantia meriti, an overplus, and redundancie of merit.
and they may be all comprised in two general words: there is Solution de•its ▪ the payment of our debt, and Redundantia Merit, an overplus, and redundancy of merit.
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Here then first is to be considered his payment of that debt which we did owe unto God, in which respect he is said to Beare our sinnes. To beare sinne, is to have the burden of the guilt of sin and malediction of the Law to lye upon a man;
Here then First is to be considered his payment of that debt which we did owe unto God, in which respect he is said to Bear our Sins. To bear sin, is to have the burden of the guilt of since and malediction of the Law to lie upon a man;
so it is said, he that troubleth you, shall beare his judgement, Gal. 5.10. The sonne shall not beare the iniquity of the father, neither shal the father beare the iniquity of the sonne;
so it is said, he that Troubles you, shall bear his judgement, Gal. 5.10. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son;
the wickednesse of the wicked shal be upon him, Ezek. 18.20. So wrath is said to Abide on a man, Ioh. 3.36. and sin is said to be retained, or held in its place, Ioh. 20.23.
the wickedness of the wicked shall be upon him, Ezekiel 18.20. So wrath is said to Abide on a man, John 3.36. and since is said to be retained, or held in its place, John 20.23.
and did all whatsoever was requisite to satisfie an offended Justice, for hee fulfilled the Law, which was our debt of service. It becommeth us to fulfill all righteousnesse, Matth. 3.15. and he endured the Crosse, and curse, the bloudy agonie, and ignominie of that death which was the debt of suffering, Heb. 12.2. and the covenant betweene him and his Father was, that all that, should be done by him as our Head and surety, and so he was to taste death for every man, Heb. 2.9. Rom. 5.8.
and did all whatsoever was requisite to satisfy an offended justice, for he fulfilled the Law, which was our debt of service. It becomes us to fulfil all righteousness, Matthew 3.15. and he endured the Cross, and curse, the bloody agony, and ignominy of that death which was the debt of suffering, Hebrew 12.2. and the Covenant between him and his Father was, that all that, should be done by him as our Head and surety, and so he was to taste death for every man, Hebrew 2.9. Rom. 5.8.
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and his life a price, and his death a conquest of ours, and therefore is called NONLATINALPHABET, 1 Tim. 2.6. A price or ransome for all those in whose place he was made sin, and a curse, 2 Cor. 5.21. Gal. 3.13.
and his life a price, and his death a conquest of ours, and Therefore is called, 1 Tim. 2.6. A price or ransom for all those in whose place he was made since, and a curse, 2 Cor. 5.21. Gal. 3.13.
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Though he had not any Demerit or proper guilt of sinne upon him, which is a Deserving of punishment (for that ever growes out of sin either personally inherent, or at least naturally imputed, by reason that he to whom it is accounted, was seminally and naturally contained in the loines of him from whom it is on him derived) yet he had the guilt of sin so far as it notes an obligation and subjection unto punishment, as hee was our surety, and so in sensu forensi, in the sight of Gods court of justice, one with us, who had deserved punishment, imputed unto him.
Though he had not any Demerit or proper guilt of sin upon him, which is a Deserving of punishment (for that ever grows out of since either personally inherent, or At least naturally imputed, by reason that he to whom it is accounted, was seminally and naturally contained in the loins of him from whom it is on him derived) yet he had the guilt of since so Far as it notes an obligation and subjection unto punishment, as he was our surety, and so in sensu forensi, in the sighed of God's court of Justice, one with us, who had deserved punishment, imputed unto him.
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This is my bloud of the new Testament which is shed for many for the remission of sins, Mat. 26.28. In whom we have redemption through his bloud, the forgivenesse of sinnes, according to the riches of his glory, Ephes. 1.7. Heb. 8.12.
This is my blood of the new Testament which is shed for many for the remission of Sins, Mathew 26.28. In whom we have redemption through his blood, the forgiveness of Sins, according to the riches of his glory, Ephesians 1.7. Hebrew 8.12.
And this must needs be a wonderfull mercy, to have so many thousand talents forgiven us, such an infinite weight taken off from our consciences, the penaltie and curse of so many sinnes removed from us:
And this must needs be a wonderful mercy, to have so many thousand Talents forgiven us, such an infinite weight taken off from our Consciences, the penalty and curse of so many Sins removed from us:
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our naturall condition is to be an heire of everlasting vengeance, the object of Gods hatred and firy indignation, exiles from the presence of his glory, vessels fit and full of misery, written within and without with curses, to be miserable, to be all over miserable, to be without strength in our selves, to be without pity from other, to be without hope from God, to be without end of cursednesse;
our natural condition is to be an heir of everlasting vengeance, the Object of God's hatred and firy Indignation, exiles from the presence of his glory, vessels fit and full of misery, written within and without with curses, to be miserable, to be all over miserable, to be without strength in our selves, to be without pity from other, to be without hope from God, to be without end of cursedness;
The manner whereby the satisfaction of Christ becomes profitable unto us, unto the remission of sinne and righteousnesse, is by Imputation, Rom. 4.3.5.8.5.19. No man is able to stand before Gods justice, for hee is a consuming fire, Heb. 12.29. No flesh can be righteous if he enter into judgement.
The manner whereby the satisfaction of christ becomes profitable unto us, unto the remission of sin and righteousness, is by Imputation, Rom. 4.3.5.8.5.19. No man is able to stand before God's Justice, for he is a consuming fire, Hebrew 12.29. No Flesh can be righteous if he enter into judgement.
Now all the world is guilty before God, and commeth short of his glory, NONLATINALPHABET, it lieth in mischiefe, 1 Ioh. 5.19. and therefore must be justified by a forren righteousnesse, and that equall to the justice offended, which is the righteousnesse of God unto us gratiously imputed.
Now all the world is guilty before God, and comes short of his glory,, it lies in mischief, 1 John 5.19. and Therefore must be justified by a foreign righteousness, and that equal to the Justice offended, which is the righteousness of God unto us graciously imputed.
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Wee are justified freely by his grace, through the •edemption that is in Jesus Christ, Rom. 3.19 — 24. To open this point of Iustification by imputed righteousnesse :
we Are justified freely by his grace, through the •edemption that is in jesus christ, Rom. 3.19 — 24. To open this point of Justification by imputed righteousness:
First, there must be extant a righteousnesse which is apt and able to justifie. Secondly, there must be a right and propriety to it, wherby it commeth to passe that it doth actually justifie. We must then first inquire what the righteousnesse is whereby a man may be justified.
First, there must be extant a righteousness which is apt and able to justify. Secondly, there must be a right and propriety to it, whereby it comes to pass that it does actually justify. We must then First inquire what the righteousness is whereby a man may be justified.
and turned into many crooked diverticles of their owne, Eccles. 7.29. Deut. 32.5. A wicked man loveth crooked wayes, to wander up and downe in his owne course, Ier. 31.22. Hos. 4.16. whereas a righteous man loveth strait wayes, Heb. 12.13. Psal. 5.8. because righteousnesse consisteth in rectitude:
and turned into many crooked diverticles of their own, Eccles. 7.29. Deuteronomy 32.5. A wicked man loves crooked ways, to wander up and down in his own course, Jeremiah 31.22. Hos. 4.16. whereas a righteous man loves strait ways, Hebrew 12.13. Psalm 5.8. Because righteousness Consisteth in rectitude:
and this presupposeth some Rule, unto which this conformitie must referre. The primitive and originall prototype, or Rule of holinesse, is the righteousnesse of God himselfe,
and this presupposeth Some Rule, unto which this conformity must refer. The primitive and original prototype, or Rule of holiness, is the righteousness of God himself,
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Be yee perfect, as your father which is in heaven is perfect, Matth. 5.48. It is not meant of his infinite perfection, (for it was the sin of Adam to aime at being as God, in absolutenesse and independent excellencie) but of that perfection of his, which is in the Word, set forth unto us for an Image and patterne whereunto to conforme our selves.
Be ye perfect, as your father which is in heaven is perfect, Matthew 5.48. It is not meant of his infinite perfection, (for it was the since of Adam to aim At being as God, in absoluteness and independent excellency) but of that perfection of his, which is in the Word, Set forth unto us for an Image and pattern whereunto to conform our selves.
Therefore the secondary rule of righteousnesse, or rather the same rule unto us revealed, is the Law of God written in his Word, in the which Gods holinesse,
Therefore the secondary Rule of righteousness, or rather the same Rule unto us revealed, is the Law of God written in his Word, in the which God's holiness,
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But besides this that there must be a r•ghteousnesse extant, there is required in the person to be justified or denominated thereby a propriety thereunto, that it may be His righteousnesse, Ier. 33.16.
But beside this that there must be a r•ghteousnesse extant, there is required in the person to be justified or denominated thereby a propriety thereunto, that it may be His righteousness, Jeremiah 33.16.
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(Vnitas enim praestantis est fundamentum proprietatis ad officium praestitum) First, there is a personall and individuall unity, whereby a man is unus in se, one in and by himselfe,
(Vnitas enim praestantis est fundamentum proprietatis ad officium praestitum) First, there is a personal and Individu unity, whereby a man is Unus in se, one in and by himself,
for the cleering of God from any injustice or partiality in his proceedings, there must ever bee some unity or other betweene the parties, he whose fact is imputed, and the other to whom it is imputed:
for the clearing of God from any injustice or partiality in his proceedings, there must ever be Some unity or other between the parties, he whose fact is imputed, and the other to whom it is imputed:
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It would be prodigious and against reason to conceive that the fall of Angels should be imputed unto men, becau•e men had no unity in condition either of nature,
It would be prodigious and against reason to conceive that the fallen of Angels should be imputed unto men, becau•e men had no unity in condition either of nature,
for otherwise than in and with Adam there could at the beginning be no covenant made with mankinde, which should ex aequo reach unto all particular persons in all ages and places of the world:
for otherwise than in and with Adam there could At the beginning be no Covenant made with mankind, which should ex Aequo reach unto all particular Persons in all ages and places of the world:
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Or Voluntary, as betweene a man and his suretie, who, in conspectu fori, are but as one person. And this must be mutuall, the one party undertaking to doe for the other,
Or Voluntary, as between a man and his surety, who, in conspectu Fori, Are but as one person. And this must be mutual, the one party undertaking to do for the other,
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And thus it comes to passe that by grace we have fellowship with the second Adam, as by nature with the first, 1 Cor. 15.45 — 48. So then betweene Christ and us there must be an unity, or else there can be no imputation. And therefore it is that we are said to be justified by faith, and that faith is imputed for righteousnesse, Rom. 4.5.
And thus it comes to pass that by grace we have fellowship with the second Adam, as by nature with the First, 1 Cor. 15.45 — 48. So then between christ and us there must be an unity, or Else there can be no imputation. And Therefore it is that we Are said to be justified by faith, and that faith is imputed for righteousness, Rom. 4.5.
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not the NONLATINALPHABET credere, the act of beleeving, as if that were, in se, accounted righteousnesse, as it is a worke proceeding from us by grace;
not the Believe, the act of believing, as if that were, in se, accounted righteousness, as it is a work proceeding from us by grace;
because it is Vinculum and instrumentum unionis, the bond of union betweene us and Christ, and by that meanes makes way to the imputation of Christs righteousnesse unto us.
Because it is Vinculum and Instrument unionis, the bound of Union between us and christ, and by that means makes Way to the imputation of Christ righteousness unto us.
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and communicating the fellowship of his sufferings and resurrection, Rom. 6.6. Gal. 6.14. Ephes. 3.17. Phil. 3.10. If I be lifted up, saith our Saviour, I will draw all men after me;
and communicating the fellowship of his sufferings and resurrection, Rom. 6.6. Gal. 6.14. Ephesians 3.17. Philip 3.10. If I be lifted up, Says our Saviour, I will draw all men After me;
and so we to have an actuall being of grace from him, as after our reall existence we have an actuall being of nature from Adam. Thus wee see that Christ did for us fulfill all righteousnesse, by his passive meriting and making satisfaction unto the remission of sinnes.
and so we to have an actual being of grace from him, as After our real existence we have an actual being of nature from Adam. Thus we see that christ did for us fulfil all righteousness, by his passive meriting and making satisfaction unto the remission of Sins.
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First, he suffered our punishment, he was wounded for our transgression, he was bruised for our iniquities, the chastisement of our peace was upon him,
First, he suffered our punishment, he was wounded for our Transgression, he was Bruised for our iniquities, the chastisement of our peace was upon him,
The son shall not beare the iniquitie of his father, neither shall the father beare the iniquitie of the sonne, the soule that sinneth the same shall die, Ezek. 18.20.
The son shall not bear the iniquity of his father, neither shall the father bear the iniquity of the son, the soul that Sinneth the same shall die, Ezekiel 18.20.
For the cleering of this objection, we must note that there is a two-fold manner of guilt (as I before touched) either such as growes out of sinne inherent, which is the deserving of punishment, as it is in us:
For the clearing of this objection, we must note that there is a twofold manner of guilt (as I before touched) either such as grows out of sin inherent, which is the deserving of punishment, as it is in us:
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as the guilt of Adams sinne is imputed unto us (which manner of imputation is likewise funda•entum demeriti, and causeth us to deserve punishment) but voluntary by way of vadimony and susception. And so guilt is onely a free and willing obnoxiousnesse unto that punishment which another hath deserved.
as the guilt of Adams sin is imputed unto us (which manner of imputation is likewise funda•entum demeriti, and Causes us to deserve punishment) but voluntary by Way of vadimony and susception. And so guilt is only a free and willing obnoxiousness unto that punishment which Another hath deserved.
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because, though hee doe not will the punishment, (as Christ did ours) yet imitating and continuing the sin, there is Volitum in causa, for the punishment too.
Because, though he do not will the punishment, (as christ did ours) yet imitating and Continuing the since, there is Volitum in causa, for the punishment too.
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Now for an answer and resolution of the question, whether an innocent person may suffer for a nocent, wee must note first that God out of his Dominion over all things, may cast paines upon an innocent person,
Now for an answer and resolution of the question, whither an innocent person may suffer for a nocent, we must note First that God out of his Dominion over all things, may cast pains upon an innocent person,
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and made the place of its habitation the instrument of its paine? Doe not wee our selves without cruelty upon many occasions put creatures that have not offended us unto paine?
and made the place of its habitation the Instrument of its pain? Do not we our selves without cruelty upon many occasions put creatures that have not offended us unto pain?
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we see the infants of Sodome, Babylon, Aegypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sinnes of which themselves were not guilty:
we see the Infants of Sodom, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the punishment of those Sins of which themselves were not guilty:
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The Lord reserveth to himselfe the punishment of the fathers on the children, hee punished the sinnes of three hundred and ninety yeares all together, Ezek. 4.2.5. Cham committed the sinne, and yet Canaan was cursed for it. Gen. 9.22.25. The sinne was Gehezies alone, and yet the leprosie cleaved not to him onely but to his posterity. 2 King. 5.27. The sinne of crucifying Christ was the Jewes in that age alone, and yet wrath is come upon them to the uttermost even unto this day. Matth. 27.25. 1 Thes. 2.16. Achan trespassed alone, but he perished not alone but his sonnes, and his daughters, and all that he had with him. Iosh. 7.24. 1 King. 21.21. Iudg. 9.56. 1 King. 2.33. Ierem. 22.30.
The Lord reserveth to himself the punishment of the Father's on the children, he punished the Sins of three hundred and ninety Years all together, Ezekiel 4.2.5. Cham committed the sin, and yet Canaan was cursed for it. Gen. 9.22.25. The sin was Gehuzi alone, and yet the leprosy cleaved not to him only but to his posterity. 2 King. 5.27. The sin of crucifying christ was the Jews in that age alone, and yet wrath is come upon them to the uttermost even unto this day. Matthew 27.25. 1 Thebes 2.16. achan trespassed alone, but he perished not alone but his Sons, and his daughters, and all that he had with him. Joshua 7.24. 1 King. 21.21. Judges 9.56. 1 King. 2.33. Jeremiah 22.30.
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Thirdly, the equity hereof in the case of Christ doth herein plainely appeare, when all parties are glorified, and all parties are willing and well pleased, there is no injury done unto any:
Thirdly, the equity hereof in the case of christ does herein plainly appear, when all parties Are glorified, and all parties Are willing and well pleased, there is no injury done unto any:
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I have both glorified my name, and I will glorifie it againe, Ioh. 12.27, 28. I have glorified thee on earth, I have finished the worke which thou gavest me to doe, Ioh. 17.4. The Sonne is glorified, Thou madest him a little lower than the Angels, and crownedst him with glory and honour, Heb. 2.7. Ioh. 17.5. and the sinner is glorified, I will that where I am they may be also, that they may behold my glory, &c. Ioh. 17.24. secondly, All parties are willing ;
I have both glorified my name, and I will Glorify it again, John 12.27, 28. I have glorified thee on earth, I have finished the work which thou Gavest me to do, John 17.4. The Son is glorified, Thou Madest him a little lower than the Angels, and crownedst him with glory and honour, Hebrew 2.7. John 17.5. and the sinner is glorified, I will that where I am they may be also, that they may behold my glory, etc. John 17.24. secondly, All parties Are willing;
first, the Father is willing, for by his Ordination he appointed Christ to it, Act. 4.27, 28. by his love and tender Compassion he bestowed Christ upon us, Ioh. 3.16. by his Divine Acceptation hee rested well pleased in it, Matth. 17.5.
First, the Father is willing, for by his Ordination he appointed christ to it, Act. 4.27, 28. by his love and tender Compassion he bestowed christ upon us, John 3.16. by his Divine Acceptation he rested well pleased in it, Matthew 17.5.
and to the exaltation of his Sonne: secondly, the Sonne is willing, hee chearfully submitted unto it, Heb. 10.9. and freely loved us and gave himselfe unto us, Gal. 2.20.
and to the exaltation of his Son: secondly, the Son is willing, he cheerfully submitted unto it, Hebrew 10.9. and freely loved us and gave himself unto us, Gal. 2.20.
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Fourthly, that an innocent person may thus in Iustice and equity suffer for a nocent, there is required (besides these acts of ordination in the supreme, of submission in the surety,
Fourthly, that an innocent person may thus in justice and equity suffer for a nocent, there is required (beside these acts of ordination in the supreme, of submission in the surety,
and thus is a commonwealth universally sinfull, a few righteous men may as parts of that sinfull society be justly subject to those temporary evils which the sinnes of the society have contracted,
and thus is a commonwealth universally sinful, a few righteous men may as parts of that sinful society be justly Subject to those temporary evils which the Sins of the society have contracted,
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and the people may justly suffer for the sinnes of the Princes, 2 Sam. 24.17. and hee for theirs, 1 Sam. 12.25. secondly, Naturall, as betweene parents and children, so the Lord visited the sinnes of Dathan upon his little ones, Numb. 16.27.33. thirdly, Mysticall as betweene man and wife, so the Lord punished the sinnes of Amaziah the priest of Bethel by giving over his wife unto whoredome, Amos 7.17. and wee see in many cases the husband is liable to be charged and censured for the exorbitancies of his wife;
and the people may justly suffer for the Sins of the Princes, 2 Sam. 24.17. and he for theirs, 1 Sam. 12.25. secondly, Natural, as between Parents and children, so the Lord visited the Sins of Dathan upon his little ones, Numb. 16.27.33. Thirdly, Mystical as between man and wife, so the Lord punished the Sins of Amaziah the priest of Bethel by giving over his wife unto whoredom, Amos 7.17. and we see in many cases the husband is liable to be charged and censured for the Extravagancies of his wife;
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fifthly, Possessory as betweene a man and his goods, and so wee finde that a man was to offer no beast for a sinne offering but that which was his owne, Levit. 5.6, 7. Now in all these respects there was in some manner conjunction betweene us and Christ, He conversed amongst men,
fifthly, Possessory as between a man and his goods, and so we find that a man was to offer no beast for a sin offering but that which was his own, Levit. 5.6, 7. Now in all these respects there was in Some manner conjunction between us and christ, He conversed among men,
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and was a member of that Tribe and society amongst whom he lived, and therefore was together with them under that Romane yoke which was then upon the people,
and was a member of that Tribe and society among whom he lived, and Therefore was together with them under that Roman yoke which was then upon the people,
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and in that relation paid tribute unto Caesar: hee had the nature and seed of man and so was subject to all humane and naturall infirmities without sinne:
and in that Relation paid tribute unto Caesar: he had the nature and seed of man and so was Subject to all humane and natural infirmities without sin:
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whence it is that we are said to receive him, and to have him, 1 Ioh. 5.12. not by way of Dominion (for so we are his, 1 Cor. 6.19.) but by way of communion and propriety ;
whence it is that we Are said to receive him, and to have him, 1 John 5.12. not by Way of Dominion (for so we Are his, 1 Cor. 6.19.) but by Way of communion and propriety;
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Secondly, there is required in the innocent person suffering, that he have a free and full dominion over that from which hee parteth, in his suffering for another.
Secondly, there is required in the innocent person suffering, that he have a free and full dominion over that from which he parts, in his suffering for Another.
but he hath not a free dominion over himselfe or his owne life, and therefore he may not part with a member of his owne in commutation for anothers, (as Zaleucus did for his sonne) nor be NONLATINALPHABET, to lay downe his owne life for the delivering of another from death,
but he hath not a free dominion over himself or his own life, and Therefore he may not part with a member of his own in commutation for another's, (as Zaleucus did for his son) nor be, to lay down his own life for the delivering of Another from death,
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And this power he had (though he were in all points subject to the Law as we are) not solely by vertue of the hypostaticall union, which did not for the time exempt him from any of the obligations of the Law,
And this power he had (though he were in all points Subject to the Law as we Are) not solely by virtue of the hypostatical Union, which did not for the time exempt him from any of the obligations of the Law,
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by the most just, wise, and mercifull will of God, by his owne most obedient and voluntary susception, Christ Jesus, being one with us in a manifold and most secret union,
by the most just, wise, and merciful will of God, by his own most obedient and voluntary susception, christ jesus, being one with us in a manifold and most secret Union,
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and having full power to lay downe, and to take up his life againe by speciall command and allowance of his Father given him, did most justly, without injury to himselfe,
and having full power to lay down, and to take up his life again by special command and allowance of his Father given him, did most justly, without injury to himself,
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To answer this, wee must note, first, that in the rigour of the Law, N•xa seq•itur caput, the delinquent himselfe is in person to suffer the penaltie denounced,
To answer this, we must note, First, that in the rigour of the Law, N•xa seq•itur caput, the delinquent himself is in person to suffer the penalty denounced,
Secondly, therefore, that another person suffering may procure a discharge to the person guilty, and be valide to free him, the will, consent and mercy of him to whom the infliction of the punishment belongeth must concurre,
Secondly, Therefore, that Another person suffering may procure a discharge to the person guilty, and be valide to free him, the will, consent and mercy of him to whom the infliction of the punishment belongeth must concur,
for such an high Priest became us who is holy, harmelesse, undefiled, separate from sinners, Heb. 7.26. Hee came not into the world but for us, and therefore hee neither suffered, nor did any thing but for us.
for such an high Priest became us who is holy, harmless, undefiled, separate from Sinners, Hebrew 7.26. He Come not into the world but for us, and Therefore he neither suffered, nor did any thing but for us.
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Now of this Doctrine of Iustification by Christs righteousnesse imputed wee may make a double use. First, it may teach us that great dutie of selfe-deniall ;
Now of this Doctrine of Justification by Christ righteousness imputed we may make a double use. First, it may teach us that great duty of self-denial;
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And surely what-ever the professions of men in word may bee, there is not any one dutie in all Christian Religion of more difficultie than this, to trust Christ onely with our salvation.
And surely whatever the professions of men in word may be, there is not any one duty in all Christian Religion of more difficulty than this, to trust christ only with our salvation.
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when we have done all the good workes wee can, to say with Nehemiah, Remember mee, ô my God, concerning this, and spare me according to the greatnesse of thy mercie, Nehem. 13.22. and with David, To thee ô Lord, belongeth mercie, for thou renderest to every man according to his worke, Psal. 62.12. It is thy mercy to reward us according to the uprightnesse of our workes, who mightest in judgement confound us for the imperfection of our workes.
when we have done all the good works we can, to say with Nehemiah, remember me, o my God, Concerning this, and spare me according to the greatness of thy mercy, Nehemiah 13.22. and with David, To thee o Lord, belongeth mercy, for thou renderest to every man according to his work, Psalm 62.12. It is thy mercy to reward us according to the uprightness of our works, who Mightest in judgement confound us for the imperfection of our works.
nor to bee so esteemed, but by workes of holinesse; without holinesse no man shall see God, hee that is Christs is zealous of good workes, purifieth himselfe even as hee is pure,
nor to be so esteemed, but by works of holiness; without holiness no man shall see God, he that is Christ is zealous of good works, Purifieth himself even as he is pure,
and to regulate all our owne Prayers by, forgive us our trespasses. For how dares that man say, I shall be justified by my workes, who must every day say, Lord forgive mee my sinnes,
and to regulate all our own Prayers by, forgive us our Trespasses. For how dares that man say, I shall be justified by my works, who must every day say, Lord forgive me my Sins,
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than by laying hold by faith on the satisfaction and sufferings of Christ. Secondly, it may teach us confidence against all sinnes, corruptions, and temptations.
than by laying hold by faith on the satisfaction and sufferings of christ. Secondly, it may teach us confidence against all Sins, corruptions, and temptations.
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Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who is he that condemneth? It is Christ that died, &c. Satan is the blackest enemie,
Who shall lay any thing to the charge of God's elect? It is God that Justifieth, who is he that Condemneth? It is christ that died, etc. Satan is the Blackest enemy,
Paul was a persecutor, a Blasphemer, and injurious, the greatest of all sinners, and yet hee obtained mercy, that hee might be for a patterne of all long-suffering to those that should after beleeve in Christ.
Paul was a persecutor, a Blasphemer, and injurious, the greatest of all Sinners, and yet he obtained mercy, that he might be for a pattern of all long-suffering to those that should After believe in christ.
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But doth hee not call mee, invite me, beseech mee, command me to come unto him? If then I have a heart to answer his call, hee hath a hand to draw me to himselfe,
But does he not call me, invite me, beseech me, command me to come unto him? If then I have a heart to answer his call, he hath a hand to draw me to himself,
and divide a portion with the great, Esai. 53.10, 11, 12. The delivering and selecting of the Saints out of this present evill world was the end of Christs Sacrifice, Gal. 1.4.
and divide a portion with the great, Isaiah. 53.10, 11, 12. The delivering and selecting of the Saints out of this present evil world was the end of Christ Sacrifice, Gal. 1.4.
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Secondly, hee did merit all such good things for the Church, as the great love of himselfe and his Father towards the Church did resolve to conferre upon it.
Secondly, he did merit all such good things for the Church, as the great love of himself and his Father towards the Church did resolve to confer upon it.
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or taking off from us the guilt, and obligation unto punishment. Such are the Dominion of Sinne. Sinne shall not have dominion over you, Rom. 6.14. The Law of the Spirit of Life in Christ Iesus, hath made mee free from the Law of Sinne and of Death, Rom. 8.2. He that committeth sinne is the servant of sinne;
or taking off from us the guilt, and obligation unto punishment. Such Are the Dominion of Sin. Sin shall not have dominion over you, Rom. 6.14. The Law of the Spirit of Life in christ Iesus, hath made me free from the Law of Sin and of Death, Rom. 8.2. He that Committeth sin is the servant of sin;
Hee hath received a Spirit of Iudgement, that chaineth up his lusts, and a Spirit of burning, which worketh out his drosse, Esai. 4.4. Mal. 3.2, 3. Matth. 3.2. Such is, The Vanity of our Minde, whereby wee are naturally unable to thinke, or to cherish a good thought, 2 Cor. 3.5. Eph. 4.17. The Ignorance, and hardnesse of our hearts, unable to perceive, or delight in any spirituall thing, Eph. 4.18. Ioh. 1.5. Luk. 24, 25.45. The Spirit of disobedience and habituall strangenesse and aversenesse from God, Eph. 4.18. Iob 20.14.
He hath received a Spirit of Judgement, that chaineth up his Lustiest, and a Spirit of burning, which works out his dross, Isaiah. 4.4. Malachi 3.2, 3. Matthew 3.2. Such is, The Vanity of our Mind, whereby we Are naturally unable to think, or to cherish a good Thought, 2 Cor. 3.5. Ephesians 4.17. The Ignorance, and hardness of our hearts, unable to perceive, or delight in any spiritual thing, Ephesians 4.18. John 1.5. Luk. 24, 25.45. The Spirit of disobedience and habitual strangeness and averseness from God, Ephesians 4.18. Job 20.14.
and his voyce, which sanctifieth our nature, by the participation of the divine nature, that is, by the renewing of Gods most holy and righteous Image in us.
and his voice, which Sanctifieth our nature, by the participation of the divine nature, that is, by the renewing of God's most holy and righteous Image in us.
Kings, to order our owne thoughts, affections, desires, studies towards him, to fight with principalities, powers, corruptions, and spirituall enemies.
Kings, to order our own thoughts, affections, Desires, studies towards him, to fight with principalities, Powers, corruptions, and spiritual enemies.
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And in our complete salvation, being carried in our soules and bodies to be presented to himselfe without spot and blamelesse, Eph. 5.26, 27. and to bee brought unto God, 1 Pet. 3.18.
And in our complete salvation, being carried in our Souls and bodies to be presented to himself without spot and blameless, Ephesians 5.26, 27. and to be brought unto God, 1 Pet. 3.18.
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a peculiar, purchased, roiall seed, (the gift of God the Father to his Sonne) deliverance from the dominion and service of all sinne, vanity, ignorance, hardnesse, disobedience, bondage, coaction, terror;
a peculiar, purchased, royal seed, (the gift of God the Father to his Son) deliverance from the dominion and service of all sin, vanity, ignorance, hardness, disobedience, bondage, coaction, terror;
but the word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.1, 2. God in Christ is but reconcileable unto us, One with us in his good will, and in his proclamation of peace.
but the word preached did not profit them, not being mixed with faith in them that herd it, Hebrew 4.1, 2. God in christ is but reconcilable unto us, One with us in his good will, and in his proclamation of peace.
Christ is a publike and universall salvation, set up for all comers, and appliable to all particulars, Ioh. 3.16. Hee is not willing that any should perish, but that all should come to repentance, 2 Pet. 3.9. Hee tasted death for every man, Heb. 2.9.
christ is a public and universal salvation, Set up for all comers, and appliable to all particulars, John 3.16. He is not willing that any should perish, but that all should come to Repentance, 2 Pet. 3.9. He tasted death for every man, Hebrew 2.9.
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But till men beleeve, and are thus willing to yeeld their owne consents, and to meete his reconciliation towards them, with theirs towards him, his wrath abideth upon them still;
But till men believe, and Are thus willing to yield their own consents, and to meet his reconciliation towards them, with theirs towards him, his wrath Abideth upon them still;
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Secondly, we should labour to feele the vertue of the Priesthood and Sacrifice of Christ working in us, purging our consciences from dead workes, renewing our nature, cleansing us from the power and pollution of sinne;
Secondly, we should labour to feel the virtue of the Priesthood and Sacrifice of christ working in us, purging our Consciences from dead works, renewing our nature, cleansing us from the power and pollution of sin;
Love to emptie himselfe, to humble himselfe, to bee God in the flesh, to bee God on a Crosse, to take off from us the hatred, fury and vengeance of his Father, to restore us to our primitive purity & condition againe.
Love to empty himself, to humble himself, to be God in the Flesh, to be God on a Cross, to take off from us the hatred, fury and vengeance of his Father, to restore us to our primitive purity & condition again.
Why should it be esteemed a needlesse thing to bee most rigorously conscionable, & exactly circumspect, in such a service as unto which wee are engaged with so infinite,
Why should it be esteemed a needless thing to be most rigorously conscionable, & exactly circumspect, in such a service as unto which we Are engaged with so infinite,
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and saved us NONLATINALPHABET, throughly: why should not wee labour to performe his service, and to fulfill every one of his most sweete commands to the uttermost too?
and saved us, thoroughly: why should not we labour to perform his service, and to fulfil every one of his most sweet commands to the uttermost too?
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Seeing we have a great high Priest-let us hold fast our profession-and come with boldnesse unto the throne of grace, Heb. 4.14, 15, 16. And againe, Having therefore boldnesse to enter into the holiest by the bloud of Iesus-and having an high Priest over the house of God, let us draw neere with a true heart, in full assurance of faith, &c. Heb. 10. 19-22.
Seeing we have a great high Priest-let us hold fast our profession-and come with boldness unto the throne of grace, Hebrew 4.14, 15, 16. And again, Having Therefore boldness to enter into the Holiest by the blood of Iesus-and having an high Priest over the house of God, let us draw near with a true heart, in full assurance of faith, etc. Hebrew 10. 19-22.
and his power and ability to save us to the uttermost, will keepe us from fainting in our service and the profession we have taken, Heb. 12.2, 3.10.23.
and his power and ability to save us to the uttermost, will keep us from fainting in our service and the profession we have taken, Hebrew 12.2, 3.10.23.
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Sixthly, we have hereby accesse to present our prayers, and all our spirituall Sacrifices upon this Altar, sprinkled with the bloud of that great Sacrifice,
Sixthly, we have hereby access to present our Prayers, and all our spiritual Sacrifices upon this Altar, sprinkled with the blood of that great Sacrifice,
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and liberty to come unto God by him who liveth to make intercession for us, Heb. 7.25. In him wee have accesse with confidence by faith, Eph. 3.12.
and liberty to come unto God by him who lives to make Intercession for us, Hebrew 7.25. In him we have access with confidence by faith, Ephesians 3.12.
Lastly, wee ought frequently to celebrate the memorie, and to commemorate the Benefits of this Sacrifice wherein God hath been so much glorified, and wee so wonderfully saved.
Lastly, we ought frequently to celebrate the memory, and to commemorate the Benefits of this Sacrifice wherein God hath been so much glorified, and we so wonderfully saved.
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Therefore the Lord hath of purpose instituted a sacred ordinance in his Church, in the roome of the Paschall Lambe, that as that was a prefiguration of Christs death expected,
Therefore the Lord hath of purpose instituted a sacred Ordinance in his Church, in the room of the Paschal Lamb, that as that was a prefiguration of Christ death expected,
Therefore the Apostle more than once inferres from the consideration of this Sacrifice and office of Christ, our dutie of not forsaking the assemblies of the Saints,
Therefore the Apostle more than once infers from the consideration of this Sacrifice and office of christ, our duty of not forsaking the assemblies of the Saints,
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the first in the History of Abraham returning from the slaughter of the Kings, when Melchisedek, being the Priest of the most high God, brought forth bread and wine,
the First in the History of Abraham returning from the slaughter of the Kings, when Melchisedek, being the Priest of the most high God, brought forth bred and wine,
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and not after Aarons? Fourthly, why hee brought forth bread and wine? Fifthly, what kinde of blessing it was with which hee blessed Abraham? Sixthly, in what manner he received Tithes? Lastly, in what sense hee was without Father,
and not After Aaron's? Fourthly, why he brought forth bred and wine? Fifthly, what kind of blessing it was with which he blessed Abraham? Sixthly, in what manner he received Tithes? Lastly, in what sense he was without Father,
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Some hereticks of old affirmed that hee was the Holy Ghost. Others that hee was an Angell. Others that hee was Sem the Sonne of Noah. Others that hee was a Canaanite, extraordinarily raised up by God to be a Priest of the Gentiles.
some Heretics of old affirmed that he was the Holy Ghost. Others that he was an Angel. Others that he was Sem the Son of Noah. Others that he was a Canaanite, extraordinarily raised up by God to be a Priest of the Gentiles.
Others that hee was Christ himselfe, manifest by a speciall dispensation and priviledge unto Abraham in the flesh, who is said to have seen his day, and rejoyced, Ioh. 8.56. Difference also there is about Salem, the place of which hee was King.
Others that he was christ himself, manifest by a special Dispensation and privilege unto Abraham in the Flesh, who is said to have seen his day, and rejoiced, John 8.56. Difference also there is about Salem, the place of which he was King.
Others for a citie in the halfe tribe of Manasse, within the River Iordan, where Hierom reports that some •uines of the palace of Melchisedek were in his dayes conceived to remaine.
Others for a City in the half tribe of Manasseh, within the River Iordan, where Hieronymus reports that Some •uines of the palace of Melchisedek were in his days conceived to remain.
and that was NONLATINALPHABET, After the power of an endlesse life, Heb. 7.16. Not by a corporeall unction, legall ceremony, or the intervening act of a humane ordination:
and that was, After the power of an endless life, Hebrew 7.16. Not by a corporeal unction, Legal ceremony, or the intervening act of a humane ordination:
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but by a heavenly institution, and immediate unction of the Spirit of Life, by that extraordinary manner whereby hee was to bee both King and Priest unto God, as Melchisedek was.
but by a heavenly Institution, and immediate unction of the Spirit of Life, by that extraordinary manner whereby he was to be both King and Priest unto God, as Melchisedek was.
Thirdly, Why was hee not a Priest after the order of Aaron? The Apostle giveth us an answere, Because the Law made nothing perfect, but was weake and unprofitable, and therefore was to bee abolished,
Thirdly, Why was he not a Priest After the order of Aaron? The Apostle gives us an answer, Because the Law made nothing perfect, but was weak and unprofitable, and Therefore was to be abolished,
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and therefore his Priest-hood, which was the office of dispencing them, was to be more excellent likewise, Heb. 8 6. For when the Law and covenant were to bee abolished, the Priesthood in which they were established, was to die likewise.
and Therefore his Priesthood, which was the office of Dispensing them, was to be more excellent likewise, Hebrew 8 6. For when the Law and Covenant were to be abolished, the Priesthood in which they were established, was to die likewise.
Fourthly, Why Melchisedek brought forth bread and wine? The Papists, that they may have something to build the idolatry of their masse upon, make Melchisedek to Sacrifice bread and wine, as a Type of the Eucharist.
Fourthly, Why Melchisedek brought forth bred and wine? The Papists, that they may have something to built the idolatry of their mass upon, make Melchisedek to Sacrifice bred and wine, as a Type of the Eucharist.
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I will not fall into so tedious a controversie, as no way tending to edification, and infinite litigations there have been between the parts already about it. In one word;
I will not fallen into so tedious a controversy, as no Way tending to edification, and infinite litigations there have been between the parts already about it. In one word;
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Wee grant that the Ancients doe frequently make it a Type of the Eucharist but onely by way of allusion, not of literall prediction, or strict prefiguration ;
we grant that the Ancients do frequently make it a Type of the Eucharist but only by Way of allusion, not of literal prediction, or strict prefiguration;
as that, out of Egypt have I called my Sonne, and in Rama was there a voyce heard, which were literally and historically true in another sense, are yet by way of allusion applied by the Evangelist unto the History of Christ, Matth. 2.15.18. But wee may note;
as that, out of Egypt have I called my Son, and in Rama was there a voice herd, which were literally and historically true in Another sense, Are yet by Way of allusion applied by the Evangelist unto the History of christ, Matthew 2.15.18. But we may note;
Fourthly, the Priest-hood of Melchisedek as Type, and of Christ as the substance, was NONLATINALPHABET, a Priesthood which could not passe unto any other either as successor or vicar to one or the other,
Fourthly, the Priesthood of Melchisedek as Type, and of christ as the substance, was, a Priesthood which could not pass unto any other either as successor or vicar to one or the other,
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and by that meanes most insolently make themselves either successors, or vicars, or sharers, and co-partners and workers together with him and his Antitype, Christ Iesus, in the offices of such a Priesthood as was totally uncommunicable, and intransient, Heb. 7.24. and so most sacril•giously rob him of that honor which hee hath assumed to himselfe as his peculiar office.
and by that means most insolently make themselves either Successors, or Vicars, or sharers, and copartners and workers together with him and his Antitype, christ Iesus, in the Offices of such a Priesthood as was totally uncommunicable, and intransient, Hebrew 7.24. and so most sacril•giously rob him of that honour which he hath assumed to himself as his peculiar office.
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Fifthly, what kinde of blessing it was wherewith Melchisedek blessed Abraham? To this I answer, that there is a twofold Benediction. The one Charitativa, o•t of love,
Fifthly, what kind of blessing it was wherewith Melchisedek blessed Abraham? To this I answer, that there is a twofold Benediction. The one Charitativa, o•t of love,
and to the purpose of effecting, and reall conveying the blessing it selfe desired: without all contradiction, saith the Apostle, the lesse is blessed of the greater, Hebr. 7.7.
and to the purpose of effecting, and real conveying the blessing it self desired: without all contradiction, Says the Apostle, the less is blessed of the greater, Hebrew 7.7.
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Sixthly, in what manner he received Tithes? I answer with Calvin, that he had Ius decimarum, and received them as testifications of homage, duty, and obedience from Abraham ;
Sixthly, in what manner he received Tithes? I answer with calvin, that he had Just decimarum, and received them as testifications of homage, duty, and Obedience from Abraham;
But in this particular all the acknowledgements are from Abraham to Melchisedek. Besides, nothing was here by Abraham or Melchisedek done after an arbitrary manner,
But in this particular all the acknowledgements Are from Abraham to Melchisedek. Beside, nothing was Here by Abraham or Melchisedek done After an arbitrary manner,
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Lastly, in what sense hee was NONLATINALPHABET and NONLATINALPHABET, &c. without father, mother, or genealogie? I answer with Chrysostome, that it is not meant literally and strictly;
Lastly, in what sense he was and, etc. without father, mother, or genealogy? I answer with Chrysostom, that it is not meant literally and strictly;
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or race, (as Tiberius said of Rufus, that he was Homo ex se natus ) that so he might be the fitter to typifie Christs person and excellencie in whom those things were really true, which are onely quoad nos, spoken of the type, of whose beginning, end,
or raze, (as Tiberius said of Rufus, that he was Homo ex se Born) that so he might be the fitter to typify Christ person and excellency in whom those things were really true, which Are only quoad nos, spoken of the type, of whose beginning, end,
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These things thus premised, it will bee easie for you to preoccupate those observations, which grow betweene the Type and the Antitype, which therefore I will but cursorily propose.
These things thus premised, it will be easy for you to preoccupate those observations, which grow between the Type and the Antitype, which Therefore I will but cursorily propose.
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] This, Saint Hierom, and from him Ambrose, report to have been meant by the order of Melchisedek, namely, Regale Sacerdotium, that Christ was to be a Royall Priest. By way of merit purchasing a kingdome of his Father,
] This, Saint Hieronymus, and from him Ambrose, report to have been meant by the order of Melchisedek, namely, Regale Sacerdotium, that christ was to be a Royal Priest. By Way of merit purchasing a Kingdom of his Father,
this mystery was obscurely intimated, in the marriages allowed between the regall and sacerdotall tribes of Iuda and Levi, which confusion was in the other Tribes interdicted, as I have before observed.
this mystery was obscurely intimated, in the marriages allowed between the regal and sacerdotal tribes of Iuda and Levi, which confusion was in the other Tribes interdicted, as I have before observed.
Note, secondly, that Christ by offering up himselfe a Sacrifice unto God, is become unto his people a King of Righteousnesse, or the Lord our righteousnesse: in which sense he is called The Prince of life, Act. 3.15.
Note, secondly, that christ by offering up himself a Sacrifice unto God, is become unto his people a King of Righteousness, or the Lord our righteousness: in which sense he is called The Prince of life, Act. 3.15.
that is, he hath all power given him as a Prince, to quicken, and to justifie whom hee will, Ioh. 5.20, 21. And this comes from his Sacrifice and perfect obedience to us imputed,
that is, he hath all power given him as a Prince, to quicken, and to justify whom he will, John 5.20, 21. And this comes from his Sacrifice and perfect Obedience to us imputed,
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for having fulfilled the righteousnesse of the Law, and justified himselfe by rising from the dead, he became, being thus made perfect, the Author of righteousnesse and salvation to us, Heb. 5.9.
for having fulfilled the righteousness of the Law, and justified himself by rising from the dead, he became, being thus made perfect, the Author of righteousness and salvation to us, Hebrew 5.9.
We had in us a whole kingdome of sin, and therefore requisite there was in him that should justifie us a kingdome of Grace, and righteousnesse, That as sinne raigned unto death,
We had in us a Whole Kingdom of since, and Therefore requisite there was in him that should justify us a Kingdom of Grace, and righteousness, That as sin reigned unto death,
even so might Grace through righteousnesse raigne unto eternall life by Iesus Christ our Lord, Rom. 5.21. and therefore wee are said to be justified by the righteousnesse of God, Rom. 3.21, 22. that is, such a righteousnesse as is ours by gift and grace, not by nature, Rom. 10.3. and such a righteousnesse as God himse•fe did performe, though in the humane nature, in our behalfe, Act. 20.28. Phil. 2.6, 7, 8.
even so might Grace through righteousness Reign unto Eternal life by Iesus christ our Lord, Rom. 5.21. and Therefore we Are said to be justified by the righteousness of God, Rom. 3.21, 22. that is, such a righteousness as is ours by gift and grace, not by nature, Rom. 10.3. and such a righteousness as God himse•fe did perform, though in the humane nature, in our behalf, Act. 20.28. Philip 2.6, 7, 8.
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I finde my selfe in a miserable condition, condemned by the conscience of sinne, by the testimony of the Word, by the accusations of Satan, full of discomforts;
I find my self in a miserable condition, condemned by the conscience of sin, by the testimony of the Word, by the accusations of Satan, full of discomforts;
that hath grace enough to quench all sin, and the envenomed darts of Satan, in whom there is erected a court of peace and mercy, whereunto to appeale from the severity of God, from the importunity of the Devill,
that hath grace enough to quench all since, and the envenomed darts of Satan, in whom there is erected a court of peace and mercy, whereunto to appeal from the severity of God, from the importunity of the devil,
nor mountaines of cattell, no prayers, teares, or torments, can wipe out the staines, or remove the guilt of any sinne, I onely, even I and none else can doe it.
nor Mountains of cattle, no Prayers, tears, or torments, can wipe out the stains, or remove the guilt of any sin, I only, even I and none Else can do it.
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so we have a King that hath alwayes a residue of spirit and grace, that hath a most redundant righteousnesse from faith to faith, Rom. 1.17. A mans faith can never over-grow the righteousnesse of our King.
so we have a King that hath always a residue of Spirit and grace, that hath a most redundant righteousness from faith to faith, Rom. 1.17. A men faith can never overgrow the righteousness of our King.
so man maketh further progresses from faith to faith. And therefore wee should learne everlasting thankfulnesse unto this our King, that is pleased to bee unto us a Melchisedek, a Priest to satisfie his Fathers justice,
so man makes further Progresses from faith to faith. And Therefore we should Learn everlasting thankfulness unto this our King, that is pleased to be unto us a Melchisedek, a Priest to satisfy his Father's Justice,
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Here are two things to be noted, the Place, a Citie of the Canaanites, and the signification thereof, which is Peace: First then we must observe, that Christ is a King of Canaanites, of Gentiles, of those that lived in abominable lusts:
Here Are two things to be noted, the Place, a city of the Canaanites, and the signification thereof, which is Peace: First then we must observe, that christ is a King of Canaanites, of Gentiles, of those that lived in abominable Lustiest:
Such were some of you, but you are washed, but you are sanctified, but you are justified in the name of the Lord Iesus, 1 Cor. 6.11. Be a man never so sinfull or uncleane, he hath not enough to pose or nonplus the mercy and righteousnesse of Christ;
Such were Some of you, but you Are washed, but you Are sanctified, but you Are justified in the name of the Lord Iesus, 1 Cor. 6.11. Be a man never so sinful or unclean, he hath not enough to pose or nonplus the mercy and righteousness of christ;
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though we had justified Sodome and Samaria by our abominations, yet he can make us nigh by his bloud, he can make our crimsin sins as white as snow, he can for all that establish an everlasting covenant unto us, Ephes. 2.11 — 14. Esay 1.18.
though we had justified Sodom and Samaria by our abominations, yet he can make us High by his blood, he can make our crimson Sins as white as snow, he can for all that establish an everlasting Covenant unto us, Ephesians 2.11 — 14. Isaiah 1.18.
Ezek. 16.60 — 63. I was a blasphemer, a persecutour, very injurious to the Spirit of Grace in his Saints, I wasted, I worried, I haled into prison, I breathed out threatnings, I was mad,
Ezekiel 16.60 — 63. I was a blasphemer, a persecutor, very injurious to the Spirit of Grace in his Saints, I wasted, I worried, I haled into prison, I breathed out threatenings, I was mad,
First, To love and to beleeve in Christ, to accept as a most faithfull and worthy saying, that Christ came to save sinners; indefinitely, without restriction, without limitation;
First, To love and to believe in christ, to accept as a most faithful and worthy saying, that christ Come to save Sinners; indefinitely, without restriction, without limitation;
Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you, Ioh. 14.27. The world is either fallax or inops, either it deceives, or it is deficient;
Peace I leave with you, my peace I give unto you, not as the world gives, give I unto you, John 14.27. The world is either fallax or Inops, either it deceives, or it is deficient;
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when the Assyrian shall come into our Land, Mic. 5.5. To which Saint Paul alleaging, calleth him NONLATINALPHABET, our peace, Ephes. 2.14. By him we have peace with God, being reconciled, and recti in curia againe, being justified by faith, we have peace with God, through our Lord Iesus Christ, Rom. 5.1. so that the heart can chalenge all the world to lay any thing to its charge.
when the assyrian shall come into our Land, Mic. 5.5. To which Saint Paul alleging, calls him, our peace, Ephesians 2.14. By him we have peace with God, being reconciled, and recti in curia again, being justified by faith, we have peace with God, through our Lord Iesus christ, Rom. 5.1. so that the heart can challenge all the world to lay any thing to its charge.
and they which were two before, are both made one in him, Ephes. 2.14. and then there is towards the brethren a love of communion, towards the weake a love of pitie, towards the poore a love of bounty, either NONLATINALPHABET or NONLATINALPHABET, 2 Pet. 1.7. either brotherly love, or generall love, towards those without mercy, charity, compassion, forgivenes, towards al good works.
and they which were two before, Are both made one in him, Ephesians 2.14. and then there is towards the brothers a love of communion, towards the weak a love of pity, towards the poor a love of bounty, either or, 2 Pet. 1.7. either brotherly love, or general love, towards those without mercy, charity, compassion, forgiveness, towards all good works.
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No rust in our gold or silver, no moth, nor pride in our garment, no lewdnes in our liberty, no hand against the wall, no flying roll against the stone or beame of the house, no gravell in our bread, no gall in our drinke, no snare on our table, no feares in our bed, no destruction in our prosperitie;
No rust in our gold or silver, no moth, nor pride in our garment, no Lewdness in our liberty, no hand against the wall, no flying roll against the stone or beam of the house, no gravel in our bred, no Gall in our drink, no snare on our table, no fears in our Bed, no destruction in our Prosperity;
it keepes our hearts and mindes from feares of enemies, and maketh us serve the Lord with confidence, boldnesse and securitie, Phil. 4.7. The workes of righteousnesse are in peace, and the effect of righteousnesse is quietnesse and assurance for ever.
it keeps our hearts and minds from fears of enemies, and makes us serve the Lord with confidence, boldness and security, Philip 4.7. The works of righteousness Are in peace, and the Effect of righteousness is quietness and assurance for ever.
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for it is the blessednesse of a creature to be reunited, and one with his Maker, to have all controversies ended, all distances swallowed up, all partitions taken downe,
for it is the blessedness of a creature to be Reunited, and one with his Maker, to have all controversies ended, all distances swallowed up, all partitions taken down,
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Till all they be covered, removed, forgiven and forgotten, the creature cannot be blessed. Blessed are they whose iniquities are forgiven, and whose sinnes are covered, Rom. 4.7. All the benedictions which wee have from the most high God come unto us from the intercession and mediation of Christ.
Till all they be covered, removed, forgiven and forgotten, the creature cannot be blessed. Blessed Are they whose iniquities Are forgiven, and whose Sins Are covered, Rom. 4.7. All the benedictions which we have from the most high God come unto us from the Intercession and mediation of christ.
and so are a security unto us against all adverse power or feare, for what or whom need that man feare, that is one with the most high God? If God be for us, who can be against us? Rom. 8.31.
and so Are a security unto us against all adverse power or Fear, for what or whom need that man Fear, that is one with the most high God? If God be for us, who can be against us? Rom. 8.31.
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and hee hath blessed, and cannot reverse it, Numb. 23.19, 20. Note fifthly, from Melchisedeks meeting Abraham returning from the slaughter of the Kings, we may observe the great forwardnesse that is in Christ to meet and to blesse his people, when they have beene in his service.
and he hath blessed, and cannot reverse it, Numb. 23.19, 20. Note fifthly, from Melchisedeks meeting Abraham returning from the slaughter of the Kings, we may observe the great forwardness that is in christ to meet and to bless his people, when they have been in his service.
Thou meetest him that rejoyceth and worketh righteousnesse, Esay 64.5. I said I will confesse my sinnes, and thou forgavest the iniquitie of my sinne, Psal. 32.5.
Thou meetest him that Rejoiceth and works righteousness, Isaiah 64.5. I said I will confess my Sins, and thou forgavest the iniquity of my sin, Psalm 32.5.
when he saw him, he had compassion, and ranne (the fathers mercy was swi•ter than the sonnes repentance) and fell on his necke and kissed him, Luke 15.20. We doe not finde the Lord so hastie in his punishments, He is slow to anger, and doth not stirre up all his wrath together.
when he saw him, he had compassion, and ran (the Father's mercy was swi•ter than the Sons Repentance) and fell on his neck and kissed him, Lycia 15.20. We do not find the Lord so hasty in his punishments, He is slow to anger, and does not stir up all his wrath together.
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Note sixthly, from the refection and preparations which Melchisedek made for Abraham and for his men, we may observe, That Christ as King and Priest is a comforter and refresher of his people in all their spirituall wearinesse, and after all their services.
Note sixthly, from the refection and preparations which Melchisedek made for Abraham and for his men, we may observe, That christ as King and Priest is a comforter and refresher of his people in all their spiritual weariness, and After all their services.
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The Spirit of the Lord is upon me, because hee hath annointed me to preach the Gospell to the poore, he hath sent mee to heale the broken hearted, to preach deliverance to the captives,
The Spirit of the Lord is upon me, Because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives,
and to preach the acceptable yeare of the Lord, Luke 4.18, 19. To provide a feast of fatted things, of wines on the lees, of fat things full of marrow, of wines on the lees well refined, Esay 25.6. To mi•ke out unto his people consolations and abundance of glory, Esay 66.11.
and to preach the acceptable year of the Lord, Lycia 4.18, 19. To provide a feast of fatted things, of wines on the lees, of fat things full of marrow, of wines on the lees well refined, Isaiah 25.6. To mi•ke out unto his people consolations and abundance of glory, Isaiah 66.11.
If we faint not, but wait a while, we shall see the salvation of the Lord, that in the end he is very pitifull and of tender mercy, Exod. 14.13. Iam. 5.11. He is neere at hand, his comming draweth nigh:
If we faint not, but wait a while, we shall see the salvation of the Lord, that in the end he is very pitiful and of tender mercy, Exod 14.13. Iam. 5.11. He is near At hand, his coming draws High:
The readinesse of the Lord to helpe is a ground of challenge and defiance to al enemies, Phil. 4.5. Iam. 5.8. Esai. 50.8, 9. Iob went forth mourning, and had a great warre to fight;
The readiness of the Lord to help is a ground of challenge and defiance to all enemies, Philip 4.5. Iam. 5.8. Isaiah. 50.8, 9. Job went forth mourning, and had a great war to fight;
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I will beare the indignation of the Lord, because I have sinned against him untill he plead my cause and execute judgement for me, he will bring me forth to the light,
I will bear the Indignation of the Lord, Because I have sinned against him until he plead my cause and execute judgement for me, he will bring me forth to the Light,
and cause his redeemed to returne with singing, and with joy and gladnesse upon their heads, I, even I am he that comforteth you, who art thou that shouldest bee affraid of a man that shall dye,
and cause his redeemed to return with singing, and with joy and gladness upon their Heads, I, even I am he that comforts you, who art thou that Shouldst be afraid of a man that shall die,
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and of the sonne of man that shall bee as grasse? Esai. 51.12. Note, seventhly, from Melchisedeks receiving of tithes from Abraham (which the Apostle taketh speciall notice of foure or five times together in one Chapt. Heb. 7.2, 4, 6, 8, 9.) we may observe, That Christ is a receiver of homage and tribute from his people ;
and of the son of man that shall be as grass? Isaiah. 51.12. Note, seventhly, from Melchisedeks receiving of Tithes from Abraham (which the Apostle Takes special notice of foure or five times together in one Chapter Hebrew 7.2, 4, 6, 8, 9.) we may observe, That christ is a receiver of homage and tribute from his people;
but meerely in the vertue of his typicall office, so that originally they did manifestly pertaine to that principall Priest, whom these represented, whose personall priesthood is standing, unalterable,
but merely in the virtue of his typical office, so that originally they did manifestly pertain to that principal Priest, whom these represented, whose personal priesthood is standing, unalterable,
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and to the dispensation of mans Redemption, 2 Corinth. 8.9. You will say, now Christs priesthood is consummate, and hee himselfe is in heaven, whither no tithes can bee sent;
and to the Dispensation of men Redemption, 2 Corinth. 8.9. You will say, now Christ priesthood is consummate, and he himself is in heaven, whither no Tithes can be sent;
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and in the dispensation of the vertue of his sacrifice; and the Ministers of the Gospell are in his stead, 2 Cor. 5.20. and ought to bee received as Christ himselfe, Gal. 4.14. so then men are not by this excused from rendering Gods dues unto him;
and in the Dispensation of the virtue of his sacrifice; and the Ministers of the Gospel Are in his stead, 2 Cor. 5.20. and ought to be received as christ himself, Gal. 4.14. so then men Are not by this excused from rendering God's dues unto him;
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and in as much as he hath no where dispenced with, or denied, or refused, or revoked this right which from him as the principall all his types ever enjoyed:
and in as much as he hath no where dispensed with, or denied, or refused, or revoked this right which from him as the principal all his types ever enjoyed:
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But not to enter upon any disputes or unwelcome controversies, thus much I cannot by the way but observe, that these who labour in the word and doctrine,
But not to enter upon any disputes or unwelcome controversies, thus much I cannot by the Way but observe, that these who labour in the word and Doctrine,
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the Apostle saith, that they are worthy of double honour, an honour of reverence, and an honour of maintenance, and doubtlesse the very heathen shall rise up in judgement against many who professe the truth in both these respects:
the Apostle Says, that they Are worthy of double honour, an honour of Reverence, and an honour of maintenance, and doubtless the very heathen shall rise up in judgement against many who profess the truth in both these respects:
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and some Vestall virgins going on foot, and he riding on his chariot, descended, and would not goe into it againe, till those diabolicall Votaries were first placed,
and Some Vestal Virgins going on foot, and he riding on his chariot, descended, and would not go into it again, till those diabolical Votaries were First placed,
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nay their very kings and emperours in Greece, Aegypt, Rome, &c. thought it one of their greatest honours to bee withall the Priests for the people ▪ amongst the Christians when the Synode of Nice was assembled by Constantines command,
nay their very Kings and Emperors in Greece, Egypt, Rome, etc. Thought it one of their greatest honours to be withal the Priests for the people ▪ among the Christians when the Synod of Nicaenae was assembled by Constantines command,
and some accusations, or (as the Historian calleth them) calumniations were presented to the emperour against some Bishops and Ministers, he looked not on the particulars, but sealed them up with his owne signet,
and Some accusations, or (as the Historian calls them) calumniations were presented to the emperor against Some Bishops and Ministers, he looked not on the particulars, but sealed them up with his own signet,
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and having first reconciled the parties, commanded the libels to be burnt, adding withall that if hee should himselfe see a bishop in adultery, hee would cover his nakednesse, with his owne roiall robe,
and having First reconciled the parties, commanded the libels to be burned, adding withal that if he should himself see a bishop in adultery, he would cover his nakedness, with his own royal robe,
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but to shew both in how high honour they who are worthy in that function ought to be had for their workes sake, 1 Thes. 5.12, 13. and how wary men should be in giving libertie to their tongues or distemper'd passions to censure, misreport,
but to show both in how high honour they who Are worthy in that function ought to be had for their works sake, 1 Thebes 5.12, 13. and how wary men should be in giving liberty to their tongues or distempered passion to censure, misreport,
And to give notice of those ill consequences which would ensue upon the publike observation of the sinnes of those men, who in their doctrine preach the truth, and build up the Church:
And to give notice of those ill consequences which would ensue upon the public observation of the Sins of those men, who in their Doctrine preach the truth, and built up the Church:
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first, looke upon the proportion of their persons, and then upon the proportion of their maintenance: for their persons it would not be hard to prove that the Tribe of Levi, though the thirteenth part of the people in regard of their civill division, were not yet the fortieth part of the people.
First, look upon the proportion of their Persons, and then upon the proportion of their maintenance: for their Persons it would not be hard to prove that the Tribe of Levi, though the thirteenth part of the people in regard of their civil division, were not yet the fortieth part of the people.
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The other Tribes were numbred from twentie yeeres old and upward, all that were able to beare armes, which was to the age of fifty yeeres, as Iosephus reports;
The other Tribes were numbered from twentie Years old and upward, all that were able to bear arms, which was to the age of fifty Years, as Iosephus reports;
Of which number, the number of the Levites is just the one and fortieth part. After we finde that they increased to a mightie number more, 1 Chron. 33.3.
Of which number, the number of the Levites is just the one and fortieth part. After we find that they increased to a mighty number more, 1 Chronicles 33.3.
and in Iehoshaphats time eleven hundred thousand at least, 2 Sam. 24 ▪ 2 Chron. 7. well then, the Levites were but the fortieth part of the people (not so much) so that that Tribe was but almost a quarter as numerous as the rest.
and in Iehoshaphats time eleven hundred thousand At least, 2 Sam. 24 ▪ 2 Chronicles 7. well then, the Levites were but the fortieth part of the people (not so much) so that that Tribe was but almost a quarter as numerous as the rest.
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Now looke in the next place to the Proportion of their maintenance. One would thinke that the fortieth part of the people could require but the fortieth part of the maintenance in proportion.
Now look in the next place to the Proportion of their maintenance. One would think that the fortieth part of the people could require but the fortieth part of the maintenance in proportion.
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Secondly, they had fortie eight cities with suburbs for gardens and for cattell, Numb. 35.2. Which cities were next to the best, and in many tribes the best of all;
Secondly, they had fortie eight cities with suburbs for gardens and for cattle, Numb. 35.2. Which cities were next to the best, and in many tribes the best of all;
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so that those Cities with about a mile suburb to every one of them can come to little lesse than the wealth of one tribe alone, in that little countrie, which from Dan to Beersheba was but about a hundred and sixtie miles long.
so that those Cities with about a mile suburb to every one of them can come to little less than the wealth of one tribe alone, in that little country, which from Dan to Beersheba was but about a hundred and sixtie miles long.
Thirdly, they had all the first fruits of cleane and uncleane beasts, Numb. 18.13. Of the fruits of the earth and the fleece of the sheepe, Deut. 18.4. Nehem. 10.35. of men to bee redeemed, Num. 18.15.
Thirdly, they had all the First fruits of clean and unclean beasts, Numb. 18.13. Of the fruits of the earth and the fleece of the sheep, Deuteronomy 18.4. Nehemiah 10.35. of men to be redeemed, Num. 18.15.
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Fourthly, the meate Offerings, the sinne offerings, the trespasse offerings, the heave offerings, and the wave offerings, were all theirs, Numb. 18.9, 10, 11. Fifthly, they had all vowes, and voluntary oblations, and consecrations,
Fourthly, the meat Offerings, the sin offerings, the trespass offerings, the heave offerings, and the wave offerings, were all theirs, Numb. 18.9, 10, 11. Fifthly, they had all vows, and voluntary Oblations, and consecrations,
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and the Priests and Levites, who were but about a quarter as many as one tribe, had yet about three times the revenews of one tribe. But to leave this Argument.
and the Priests and Levites, who were but about a quarter as many as one tribe, had yet about three times the revenues of one tribe. But to leave this Argument.
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The elders that labour in the word and Doctrine are worthy of double honor, for the Scripture saith, Thou shalt not muzzle the oxe that treadeth out the corne,
The Elders that labour in the word and Doctrine Are worthy of double honour, for the Scripture Says, Thou shalt not muzzle the ox that treadeth out the corn,
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and the Labourer is worthy of his reward, 1 Tim. 5.17, 18. Who goeth a warfare at any time of his owne charges? Who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milke of the flock.
and the Labourer is worthy of his reward, 1 Tim. 5.17, 18. Who Goes a warfare At any time of his own charges? Who plants a vineyard and Eateth not of the fruit thereof? Or who feeds a flock and Eateth not of the milk of the flock.
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and humane favor to mine owne cause, or calling?) or, saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzle the mouth of the Oxe that treadeth out the corne.
and humane favour to mine own cause, or calling?) or, Says not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzle the Mouth of the Ox that treadeth out the corn.
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Doth God take care for Oxen? or saith hee it altogether for our sakes? That is, doth God provide Lawes for rewarding and encouraging the labor of brute beasts,
Does God take care for Oxen? or Says he it altogether for our sakes? That is, does God provide Laws for rewarding and encouraging the labour of brutus beasts,
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and doth hee leave the maintenance and honor of his owne immediate officers to the arbitrary and pinching allowances of covetous and cruel men? For our sakes no doubt this is written, That hee that ploweth should plow in hope,
and does he leave the maintenance and honour of his own immediate Officers to the arbitrary and pinching allowances of covetous and cruel men? For our sakes no doubt this is written, That he that ploweth should blow in hope,
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If wee have sowen unto you spirituall things, is it a great thing if wee shall reape your carnall things? If you doe rightly judge of those heavenly treasures which wee bring in abundance unto you, impossible it is that you should judge our paines and service towards your immortall and pretious soules sufficiently rewarded with a narrow and hungry proportion of earthly and perishable things.
If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If you do rightly judge of those heavenly treasures which we bring in abundance unto you, impossible it is that you should judge our pains and service towards your immortal and precious Souls sufficiently rewarded with a narrow and hungry proportion of earthly and perishable things.
Doe yee not know that they which minister about holy things, live of the things of the Temple? And they which waite at the Altar are partakers with the Altar (to note that they receive their maintenance from the hand of God himselfe, whose onely the things of the Altar are,
Do ye not know that they which minister about holy things, live of the things of the Temple? And they which wait At the Altar Are partakers with the Altar (to note that they receive their maintenance from the hand of God himself, whose only the things of the Altar Are,
Secondly, they must live as beleevers. Hee that provideth not for his owne is worse than an infidell, 1 Tim. 5.8. They must therefore have by the Gospell sufficient to lay up for those, whom the Law of common humanity, much more of faith, commands them to provide for.
Secondly, they must live as believers. He that Provideth not for his own is Worse than an infidel, 1 Tim. 5.8. They must Therefore have by the Gospel sufficient to lay up for those, whom the Law of Common humanity, much more of faith, commands them to provide for.
And the instruments of their calling, which in a profession of so vast and unlimited a compasse of learning, (for there is no part of learning in the whole circle thereof which is not helpfull and may not contribute to the understanding of Holy Scriptures,
And the Instruments of their calling, which in a profession of so vast and unlimited a compass of learning, (for there is no part of learning in the Whole circle thereof which is not helpful and may not contribute to the understanding of Holy Scriptures,
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And alas, how many men preach the Gospell, and yet can scarce finde the first and meanest of all these supplies? This is the great ingratitude of the world,
And alas, how many men preach the Gospel, and yet can scarce find the First and Meanest of all these supplies? This is the great ingratitude of the world,
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Doe wee thinke poverty a just pretext for the neglect of a morall duty? may a man spend the Lords day on his shop-board because he is poore and wants means? And if I may not rob God of his time upon pretence of povertie,
Do we think poverty a just pretext for the neglect of a moral duty? may a man spend the lords day on his shopboard Because he is poor and Wants means? And if I may not rob God of his time upon pretence of poverty,
S. Paul bears witnesse unto some men, that they did good beyond their power, that they were richly liberall though they were deeply poor, 2 Cor. 8.2, 3. And yet those were but contributions out of mercy,
S. Paul bears witness unto Some men, that they did good beyond their power, that they were richly liberal though they were deeply poor, 2 Cor. 8.2, 3. And yet those were but contributions out of mercy,
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whereas double honor is due to the Ministers of the Gospell by a Law of Iustice. It is a wrong and foolish Apologie to pretend the punishment for the continuance of the fault.
whereas double honour is due to the Ministers of the Gospel by a Law of Justice It is a wrong and foolish Apology to pretend the punishment for the Continuance of the fault.
The poverty of many men is doubtlesse a just recompence for their neglect of the honor of the Gospell. (For God hath ever severely punished the contempt and dishonor done to his messengers, 2 Chron. 16.10.12. 2 Chron. 24. 21-25. 2 Chron. 26.19, 20. 2 Chron. 36.16, 17.) Wheras on the other side, doe thou deale faithfully with God, fulfill to thy power his appointment and decree, that they which preach the Gospell may live by the Gospell, and then hearken unto God.
The poverty of many men is doubtless a just recompense for their neglect of the honour of the Gospel. (For God hath ever severely punished the contempt and dishonour done to his messengers, 2 Chronicles 16.10.12. 2 Chronicles 24. 21-25. 2 Chronicles 26.19, 20. 2 Chronicles 36.16, 17.) Whereas on the other side, do thou deal faithfully with God, fulfil to thy power his appointment and Decree, that they which preach the Gospel may live by the Gospel, and then harken unto God.
so shall thy barnes bee filled with plenty, and thy presses burst out with new wine, Prov. 3.9, 10. Consider now from this day and upward, from the day that the foundation of the Lords Temple was laid consider it.
so shall thy Barns be filled with plenty, and thy presses burst out with new wine, Curae 3.9, 10. Consider now from this day and upward, from the day that the Foundation of the lords Temple was laid Consider it.
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Render to all their Dues, Tribute to whom Tribute, Custome to whom Custome, feare to whom feare, Honor to whom Honor, Rom. 13.3. Note lastly, The Priesthood of Christ is an everlasting Priesthood.
Render to all their Dues, Tribute to whom Tribute, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour, Rom. 13.3. Note lastly, The Priesthood of christ is an everlasting Priesthood.
The vertue of his bloud goes backward as high as Adam. He was foreordain'd before the foundation of the world, 2 Tim. 1.9. The redemption of those that transgressed under the first Testament, the remission of sinnes that were past, were procured by this Sacrifice, Heb. 9.15. Rom. 3.25.
The virtue of his blood Goes backward as high as Adam. He was foreordained before the Foundation of the world, 2 Tim. 1.9. The redemption of those that transgressed under the First Testament, the remission of Sins that were passed, were procured by this Sacrifice, Hebrew 9.15. Rom. 3.25.
or expiring terme, but NONLATINALPHABET, an endlesse life, an everlasting glory, an inheritance, incorruptible & that fadeth not away, reserved in the heaven for them.
or expiring term, but, an endless life, an everlasting glory, an inheritance, incorruptible & that fades not away, reserved in the heaven for them.
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VERSE 5. The Lord at thy Right hand shall strike through Kings in the day of his wrath. VERSE 6. Hee shall judge amongst the Heathen, he shall fill the places with dead Bodies:
VERSE 5. The Lord At thy Right hand shall strike through Kings in the day of his wrath. VERSE 6. He shall judge among the Heathen, he shall fill the places with dead Bodies:
IN the former part of the Psalme we have had the description of Christs offices of King and Priest, together with the effect thereof in gathering a willing people unto himselfe.
IN the former part of the Psalm we have had the description of Christ Offices of King and Priest, together with the Effect thereof in gathering a willing people unto himself.
Now here the Prophet sheweth another effect of the powerfull administration of these offices, containing his victories over all his enemies, allegorically expressed in a Hypotiposis, or lively allusion unto the manner of humane victories;
Now Here the Prophet shows Another Effect of the powerful administration of these Offices, containing his victories over all his enemies, allegorically expressed in a Hypotiposis, or lively allusion unto the manner of humane victories;
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Some make it an Apostrophe to God the Father, a triumphall and thankfull prediction of that power and Iudgement which he hath given to this his Benjamin, the Sonne at his right hand.
some make it an Apostrophe to God the Father, a triumphal and thankful prediction of that power and Judgement which he hath given to this his Benjamin, the Son At his right hand.
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Because that thereby the phrase retaineth the same signification and sense which it had in the first verse. As if David had said, O God, the Father of all power and majesty, worthy art thou of all praise, thanksgiving and honor who hast given such power to thy Sonne in the behalfe of thy Church,
Because that thereby the phrase retaineth the same signification and sense which it had in the First verse. As if David had said, Oh God, the Father of all power and majesty, worthy art thou of all praise, thanksgiving and honour who hast given such power to thy Son in the behalf of thy Church,
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and these read it thus, O Lord, hee that is at thy right hand shall strike through Kings, &c. Others make it to be an Apostrophe to the Church, and so to bee a phrase not expressing Christs exaltation,
and these read it thus, Oh Lord, he that is At thy right hand shall strike through Kings, etc. Others make it to be an Apostrophe to the Church, and so to be a phrase not expressing Christ exaltation,
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as verse 1. But his care and protection over his Church, his readinesse, to assist and defend his owne people against all the injuries and assaults of adverse power.
as verse 1. But his care and protection over his Church, his readiness, to assist and defend his own people against all the injuries and assaults of adverse power.
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Salomon saith, A wise mans heart is at his right hand, but a fooles heart is at his left, Eccl. 10.2. That is, his heart is ready and prepared to execute any wife counsels or godly resolutions;
Solomon Says, A wise men heart is At his right hand, but a Fools heart is At his left, Ecclesiastes 10.2. That is, his heart is ready and prepared to execute any wife Counsels or godly resolutions;
Because the Lord is at my right hand I shall not bee moved, Psal. 16.8. Hee shall stand at the right hand of the poore to save him, Psal. 109.31. I the Lord thy God will hold thy right hand, saying unto thee, feare not I will helpe thee, Esai. 31.13.
Because the Lord is At my right hand I shall not be moved, Psalm 16.8. He shall stand At the right hand of the poor to save him, Psalm 109.31. I the Lord thy God will hold thy right hand, saying unto thee, Fear not I will help thee, Isaiah. 31.13.
and bring of their owne, to note unto us, that Gods power and providence, must not exclude but encourage mans industry, Ioh. 21.9, 10. Hee protecteth us in viis nostris, non in praecipitiis, in our wayes, not in our precipices or presumptions, Psal. 91.11.
and bring of their own, to note unto us, that God's power and providence, must not exclude but encourage men industry, John 21.9, 10. He Protecteth us in viis nostris, non in praecipitiis, in our ways, not in our precipices or presumptions, Psalm 91.11.
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So long then as the Church is valiant and constant in withstanding the enemies of her peace & prosperity, God is undoubtedly with her to blesse that courage,
So long then as the Church is valiant and constant in withstanding the enemies of her peace & Prosperity, God is undoubtedly with her to bless that courage,
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for wee may observe in the Scripture that Satan plieth the right hand of the Church, laboureth to weaken and assault us where there is most danger towards him.
for we may observe in the Scripture that Satan plieth the right hand of the Church, Laboureth to weaken and assault us where there is most danger towards him.
Noting the assiduous and indefatigable endeavors of Satan to resist, disappoint, and overthrow the workes of the worthies in Gods Church ( I would have come unto you,
Noting the assiduous and indefatigable endeavors of Satan to resist, disappoint, and overthrow the works of the worthies in God's Church (I would have come unto you,
and fall, and rise up no more, and that affliction may not arise a second time, Nahum 1.9. 1 Sam. 26.8. The onely difficulty is what is meant by Kings ;
and fallen, and rise up no more, and that affliction may not arise a second time, Nahum 1.9. 1 Sam. 26.8. The only difficulty is what is meant by Kings;
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whether spirituall, wee wrestle not against flesh and bloud, but against principalities, and powers, and spirituall wickednesse in high places, Ephes. 6.12. 2 Cor. 10.4.
whither spiritual, we wrestle not against Flesh and blood, but against principalities, and Powers, and spiritual wickedness in high places, Ephesians 6.12. 2 Cor. 10.4.
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Or Carnall, as heathen and wicked men, Psal. 2.8, 9. The fat and the strong enemies of the Church, Ezek. 34.16. Our spirituall enemies in Scripture are called Kings. Satan the Prince of this world, the God of this world, the Prince of the power of the aire.
Or Carnal, as heathen and wicked men, Psalm 2.8, 9. The fat and the strong enemies of the Church, Ezekiel 34.16. Our spiritual enemies in Scripture Are called Kings. Satan the Prince of this world, the God of this world, the Prince of the power of the air.
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But since all sorts of Christs enemies are called Kings in Scripture, and all of them doe push at his Kingdome in the Church, I see no ground why wee may not by Kings understand them all, with their subjects, armies, and associates.
But since all sorts of Christ enemies Are called Kings in Scripture, and all of them do push At his Kingdom in the Church, I see no ground why we may not by Kings understand them all, with their subject's, armies, and associates.
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when the sinnes and provocations of his enemie is ripe, when the utmost period of his patience is expired, NONLATINALPHABET, in the fixed and unmoveable day which hee hath set, bee the probabilities never so poore,
when the Sins and provocations of his enemy is ripe, when the utmost Period of his patience is expired,, in the fixed and Unmovable day which he hath Set, be the probabilities never so poor,
The Lord standeth up to plead and to judge his people, Esai. 3.13. That nation whom they serve will I judge, Gen. 15.14. There to judge noteth punishment.
The Lord Stands up to plead and to judge his people, Isaiah. 3.13. That Nation whom they serve will I judge, Gen. 15.14. There to judge notes punishment.
O wretched man that I am who shall deliver mee, &c. I thanke God through Iesus Christ our Lord, Rom. 7.25. 1 Tim. 1.16, 17. All the promises of God are in him yea,
O wretched man that I am who shall deliver me, etc. I thank God through Iesus christ our Lord, Rom. 7.25. 1 Tim. 1.16, 17. All the promises of God Are in him yea,
and in him Amen, to the Glory of God by us, 2 Cor. 1.19, 20. Hee gave himselfe for our sinnes, that hee might deliver us from this present evill world according to the will of God and our Father, to whom bee glory for ever and ever, Amen, Gal. 1.4, 5. Every tongue must confesse that Iesus Christ is Lord to the Glory of God the Father, Phil. 2.11.
and in him Amen, to the Glory of God by us, 2 Cor. 1.19, 20. He gave himself for our Sins, that he might deliver us from this present evil world according to the will of God and our Father, to whom be glory for ever and ever, Amen, Gal. 1.4, 5. Every tongue must confess that Iesus christ is Lord to the Glory of God the Father, Philip 2.11.
and this the Sonne hath revealed to us, that so hee might manifest the name, that is, get glory to his Father thereby, Ioh. 17.6, 7. For in Christ it was God that reconciled the world to himselfe.
and this the Son hath revealed to us, that so he might manifest the name, that is, get glory to his Father thereby, John 17.6, 7. For in christ it was God that reconciled the world to himself.
In all the victories, deliverances, refreshments, experiences of Gods power and goodnesse wee must ever remember to praise God in and through his Sonne, to acknowledge the power of his right hand, which is not now against his Church,
In all the victories, Deliverances, refreshments, experiences of God's power and Goodness we must ever Remember to praise God in and through his Son, to acknowledge the power of his right hand, which is not now against his Church,
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For therefore the deliverance of his Church is ascribed to Gods Right hand, because hee hath there one to plead, to intreat, to move his right hand in our behalfe.
For Therefore the deliverance of his Church is ascribed to God's Right hand, Because he hath there one to plead, to entreat, to move his right hand in our behalf.
Therefore in all our distresses, in all conflicts and temptations, wee must by faith looke up unto Gods right hand, put him in remembrance of that faithfulnesse, righteousnesse, atonement,
Therefore in all our Distresses, in all conflicts and temptations, we must by faith look up unto God's right hand, put him in remembrance of that faithfulness, righteousness, atonement,
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In the conflicts of my corruptions (which are an adversary too wise, too subtile, too numberlesse for mee to vanquish,) I may yet when I am driven to Pauls extremity, rest in his thanksgiving,
In the conflicts of my corruptions (which Are an adversary too wise, too subtle, too numberless for me to vanquish,) I may yet when I am driven to Paul's extremity, rest in his thanksgiving,
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13. that is, that they having a specimen and forme of that Intercession which with thee I shall make for them, left upon publike record for them to looke on,
13. that is, that they having a specimen and Form of that Intercession which with thee I shall make for them, left upon public record for them to look on,
and there finding, that their sanctification is the businesse of my sitting at thy right hand, may in the midst of the discomforts and conflicts of their corruption have a full joy and triumph in the honour which thou hast given me.
and there finding, that their sanctification is the business of my sitting At thy right hand, may in the midst of the discomforts and conflicts of their corruption have a full joy and triumph in the honour which thou hast given me.
In this case I may give God praise for the power which hee hath given to his Sonne, I may from mine enemies appeale unto Gods right hand, I may like Stephen when the stones and buffets are about my soule looke up by faith,
In this case I may give God praise for the power which he hath given to his Son, I may from mine enemies appeal unto God's right hand, I may like Stephen when the stones and buffets Are about my soul look up by faith,
Note, secondly, Christ is at the right hand of his people, present with them, and prepared to defend them from all their enemies, present by his Spirit to strengthen, comfort,
Note, secondly, christ is At the right hand of his people, present with them, and prepared to defend them from all their enemies, present by his Spirit to strengthen, Comfort,
and that which is needfull to purge their faith, and to make them beare their shame, 1 Pet. 1.6, 7. Iam. 1.2, 3. Esai. 27.8, 9. and to glorifie the consequent power of Christ, which shall bee revealed to their joy, 1 Pet. 4.13. when hee will recompence double to us in mercy, and to our enemies in severity, Esai. 54.7, 8.61.7.
and that which is needful to purge their faith, and to make them bear their shame, 1 Pet. 1.6, 7. Iam. 1.2, 3. Isaiah. 27.8, 9. and to Glorify the consequent power of christ, which shall be revealed to their joy, 1 Pet. 4.13. when he will recompense double to us in mercy, and to our enemies in severity, Isaiah. 54.7, 8.61.7.
the enemies have combinations and confederacies of men, but the Church hath Immanuel, God with them, Esai. 8.9, 10. none can pull Christ from the right hand of God,
the enemies have combinations and confederacies of men, but the Church hath Immanuel, God with them, Isaiah. 8.9, 10. none can pull christ from the right hand of God,
The Church hath Christ for her husband, hee to whom all knees must bend, hee whom every tongue must confesse, hee who will subdue all things to himselfe,
The Church hath christ for her husband, he to whom all knees must bend, he whom every tongue must confess, he who will subdue all things to himself,
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prefigured they were in the deliverances of Israel out of Egypt, 1 Cor. 10.2, 4. In the deliverance of the Arke out of the waters, 1 Pet. 3.21, 22. in the deliverance of the Iewes from Babylon, Revel. 14.8. Esai. 11. 10-12.15. To note that in the sorest extremities and greatest improbabilities God will shew himselfe jealous for his people.
prefigured they were in the Deliverances of Israel out of Egypt, 1 Cor. 10.2, 4. In the deliverance of the Ark out of the waters, 1 Pet. 3.21, 22. in the deliverance of the Iewes from Babylon, Revel. 14.8. Isaiah. 11. 10-12.15. To note that in the Sorest extremities and greatest improbabilities God will show himself jealous for his people.
though multitudes meete against her as many as the grapes in a vintage, they shall all be but as Clusters of grapes, he shall squeeze out their bloud like wine,
though Multitudes meet against her as many as the grapes in a vintage, they shall all be but as Clusters of grapes, he shall squeeze out their blood like wine,
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and make his Church to thresh them, Lam. 1.15. Revel. 14.20. Ioel 3.12. Mic. 4.13. By the dissipation of smoke out of a Chimnie, they shall bee as the smoke out of the Chimnie, Hos. 13.3.
and make his Church to thresh them, Lam. 1.15. Revel. 14.20. Joel 3.12. Mic. 4.13. By the dissipation of smoke out of a Chimney, they shall be as the smoke out of the Chimney, Hos. 13.3.
and while they are drunken with the pride and confidence of their own strength, they shall then be devoured as stubble that is fully dry, Nahum 1.10. Esai. 27.4.31.9.
and while they Are drunken with the pride and confidence of their own strength, they shall then be devoured as stubble that is Fully dry, Nahum 1.10. Isaiah. 27.4.31.9.
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so is he amongst his enemies, Esai. 31.4. wisedome unsearchable which must stand, v. 1, 2. If hee purpose, none can disappoint him, Esai. 14.27. Authority by the least intimation to gather together all the forces of the world against the enemies of his Church.
so is he among his enemies, Isaiah. 31.4. Wisdom unsearchable which must stand, v. 1, 2. If he purpose, none can disappoint him, Isaiah. 14.27. authority by the least intimation to gather together all the forces of the world against the enemies of his Church.
when hee wrought miracles to deliver them, Psal. 106.22. We may more profitably consider the truth and comfort of this point, by discovering it in the severall enemies of Christ and his people.
when he wrought Miracles to deliver them, Psalm 106.22. We may more profitably Consider the truth and Comfort of this point, by discovering it in the several enemies of christ and his people.
The Accuser, the Tempter, the Destroyer, the Devourer, the Envious man, furnished with much strength, and mightie succour, legions of principalities and powers attending on him;
The Accuser, the Tempter, the Destroyer, the Devourer, the Envious man, furnished with much strength, and mighty succour, legions of principalities and Powers attending on him;
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and will give his Church the victory at the last, either by Arming us with sufficiency of grace and faith in his Victories, putting us by his Spirit in minde of his Temptations, which taught him compassion towards us who are so much weaker,
and will give his Church the victory At the last, either by Arming us with sufficiency of grace and faith in his Victories, putting us by his Spirit in mind of his Temptations, which taught him compassion towards us who Are so much Weaker,
and our spirit of Adoption to cry unto him when wee are in danger; and our spirit of wisedome to solve the objections to discerne the devices of Satan,
and our Spirit of Adoption to cry unto him when we Are in danger; and our Spirit of Wisdom to solve the objections to discern the devices of Satan,
as our second, undertaking the combate in person for us, when he is ready to prevaile, Zech. 3.1, 2. Thus he overcommeth him as a Tempter, and ever giveth some either comfortable or profitable issue out of them.
as our second, undertaking the combat in person for us, when he is ready to prevail, Zechariah 3.1, 2. Thus he Overcometh him as a Tempter, and ever gives Some either comfortable or profitable issue out of them.
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He likewise overcommeth him as an Accuser. Satan accuseth the Saints either by way of complaint and na•ration of the things which they have done, Revel. 12.10. which the Apostle calleth NONLATINALPHABET, his laying of crimes to the charge of men, Rom. 8.33. and thus Christ overcommeth him by his Intercession, and in the hearts of his Saints by making them judge and accuse themselves, that they may be able to cleere themselves too, 1 Cor. 11.31. 2 Corin. 7.11.
He likewise Overcometh him as an Accuser. Satan Accuseth the Saints either by Way of complaint and na•ration of the things which they have done, Revel. 12.10. which the Apostle calls, his laying of crimes to the charge of men, Rom. 8.33. and thus christ Overcometh him by his Intercession, and in the hearts of his Saints by making them judge and accuse themselves, that they may be able to clear themselves too, 1 Cor. 11.31. 2 Corin. 7.11.
Or hee accuseth by way of suspition or preconjecture, as hee did Iob, Iob 1.9, 10, 11. and herein likewise Christ overcommeth him in his servants, by permitting him to tempt and vexe them, that they may come the purer out of the fire,
Or he Accuseth by Way of suspicion or preconjecture, as he did Job, Job 1.9, 10, 11. and herein likewise christ Overcometh him in his Servants, by permitting him to tempt and vex them, that they may come the Purer out of the fire,
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and by putting a holy suspition and jealousie into them over their owne hearts, which may still bee a meanes to prevent them against evils that are likely to assault them, to teach them in every condition,
and by putting a holy suspicion and jealousy into them over their own hearts, which may still be a means to prevent them against evils that Are likely to assault them, to teach them in every condition,
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as well possible as present, how to walke acceptably before God, Phil. 4.11, 13. Another great enemie of the Kingdome of Christ is, the lust of our owne evill nature.
as well possible as present, how to walk acceptably before God, Philip 4.11, 13. another great enemy of the Kingdom of christ is, the lust of our own evil nature.
Enmity in grieving, vexing, and quenching the holy Spirit in us, and lusting enviously against his grace, Iam. 4.4, 5. And here also Christ overcommeth, by the prevailing power of his Spirit, giving us more Grace, demolishing the kingdome of sinne,
Enmity in grieving, vexing, and quenching the holy Spirit in us, and lusting enviously against his grace, Iam. 4.4, 5. And Here also christ Overcometh, by the prevailing power of his Spirit, giving us more Grace, demolishing the Kingdom of sin,
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for the judgement of the Spirit is too hard for the principality of Satan, Ioh. 16.11. The Spirit of Christ is a victorious Spirit. He bringeth forth his judgement unto victory, Matth. 12.20. Esai. 4.4. Hee worketh out by degrees the drosse and impurity of our nature, and services.
for the judgement of the Spirit is too hard for the principality of Satan, John 16.11. The Spirit of christ is a victorious Spirit. He brings forth his judgement unto victory, Matthew 12.20. Isaiah. 4.4. He works out by Degrees the dross and impurity of our nature, and services.
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First, by faith fixing upon better promises and hopes than lust can make, 1 Ioh. 5.4. Heb. 11.24, 26. Secondly, by watchfulnesse, eying corruptions, and so stirring up those arguments and principles which are strongest against them, Iob 31.1. Psal. 39.1.
First, by faith fixing upon better promises and hope's than lust can make, 1 John 5.4. Hebrew 11.24, 26. Secondly, by watchfulness, Eyeing corruptions, and so stirring up those Arguments and principles which Are Strongest against them, Job 31.1. Psalm 39.1.
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Thirdly, by leading us to more acquaintance with God in knowledge, love and communion, Iob 22.21. 1 Ioh. 1.3. and so fetching more wisedome and strength from him:
Thirdly, by leading us to more acquaintance with God in knowledge, love and communion, Job 22.21. 1 John 1.3. and so fetching more Wisdom and strength from him:
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as Paul and Ephraim did, Rom. 7.23. Mark. 9.24. Ier. 31.18, 19. Fifthly, by bringing the heart into the light, there to approve and judge its actions, Ioh. 3.20. by setting it alwayes in Gods eye, that it may not sinne against him, Psal. 16.8.
as Paul and Ephraim did, Rom. 7.23. Mark. 9.24. Jeremiah 31.18, 19. Fifthly, by bringing the heart into the Light, there to approve and judge its actions, John 3.20. by setting it always in God's eye, that it may not sin against him, Psalm 16.8.
and so making the soule more full of desires for the one, and against the other, Esai. 26.8. Ezek. 36.31. and thus kindling lust against lust, Gal. 5.17. Seventhly, by being alwayes a present Monitour and Watchman in the soule, to supply it with spirituall weapons and reasonings against the temptations of lust, Esai. 30.31. Ioh. 14.26. Lastly, in one word, by daily supplies from the residue of Spirit which is in our head, whereby according to the proportion and exigence of the members, he floweth into them, Mal. 2.15. Phil. 1.19.
and so making the soul more full of Desires for the one, and against the other, Isaiah. 26.8. Ezekiel 36.31. and thus kindling lust against lust, Gal. 5.17. Seventhly, by being always a present Monitour and Watchman in the soul, to supply it with spiritual weapons and reasonings against the temptations of lust, Isaiah. 30.31. John 14.26. Lastly, in one word, by daily supplies from the residue of Spirit which is in our head, whereby according to the proportion and exigence of the members, he flows into them, Malachi 2.15. Philip 1.19.
The grand instrument of Satan and lust (who are the two leaders in this warre against Christ) is the wicked world. The power, malice, wisedome, learning,
The grand Instrument of Satan and lust (who Are the two leaders in this war against christ) is the wicked world. The power, malice, Wisdom, learning,
and will not have him to raigne over them, those are the kings in the Text. And these also will hee smite through and confound by the Power of his Word,
and will not have him to Reign over them, those Are the Kings in the Text. And these also will he smite through and confound by the Power of his Word,
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Thus Rabshakah and his hoast were called from Iudah, 2 King. 19.7, 8. so the Lord promised his people that when they went up to appeare before him thrice a yeere he would divert the desires of their enemies from their land, Exod. 34.24.
Thus Rabshakah and his host were called from Iudah, 2 King. 19.7, 8. so the Lord promised his people that when they went up to appear before him thrice a year he would divert the Desires of their enemies from their land, Exod 34.24.
for the prosperous successe of which expedition he vowed unto his idoll-gods a sacrifice of all the Christians in the Empire, as Gregorie Nazianzen relateth.
for the prosperous success of which expedition he vowed unto his idol-gods a sacrifice of all the Christians in the Empire, as Gregory Nazianzen relateth.
Sometimes by infatuating, and implanting a spirit of giddinesse and distraction in the enemies of his Church, making them destitute both of counsell and courage.
Sometime by infatuating, and implanting a Spirit of giddiness and distraction in the enemies of his Church, making them destitute both of counsel and courage.
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When God would punish Babylon (which was a type of the enemies of Christs Kingdome) hee made their hearts melt, that they should bee amazed at one another,
When God would Punish Babylon (which was a type of the enemies of Christ Kingdom) he made their hearts melt, that they should be amazed At one Another,
and their wisedome to perish, Esal. 19.1, 2, 3, 14, 17. and thus likewise the Lord dealt with Iulian in that Persian expedition, he put a spirit of folly in him to burne his ships, and so to put a necessity of courage in his people,
and their Wisdom to perish, Esau. 19.1, 2, 3, 14, 17. and thus likewise the Lord dealt with Iulian in that Persian expedition, he put a Spirit of folly in him to burn his ships, and so to put a necessity of courage in his people,
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Sometimes by ordering casualties and particular emergencies for the deliverance of his Church, a thing wonderfully seene in the histories of Ioseph and Ester. Thus as a man by a chaine made up of s•verall links, some of gold, others of silver, other of brasse, iron,
Sometime by ordering casualties and particular emergencies for the deliverance of his Church, a thing wonderfully seen in the histories of Ioseph and Ester. Thus as a man by a chain made up of s•verall links, Some of gold, Others of silver, other of brass, iron,
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or naturall coincidencie amongst themselves, hath oftentimes wrought the deliverance of his Church, that it might appeare to bee the worke of his owne hand.
or natural coincidency among themselves, hath oftentimes wrought the deliverance of his Church, that it might appear to be the work of his own hand.
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Thus the starres in their courses are said to fight against Sisera, Iudg. 5.20. A mighty winde from heaven beating on their faces discomfited them, as Iosephus reports.
Thus the Stars in their courses Are said to fight against Sisera, Judges 5.20. A mighty wind from heaven beating on their faces discomfited them, as Iosephus reports.
So the Christian armies under Theodosius against Eugenius the Tyrant were defended by winds from heaven, which snatcht a way their weapons out of their hands.
So the Christian armies under Theodosius against Eugenius the Tyrant were defended by winds from heaven, which snatched a Way their weapons out of their hands.
And thus the Moabites were overthrowne by occasion of the Sunne shining upon the water, 2 King. 3.22, 23. Sometimes by implanting phantasies and frightfull apprehensions into the mindes of the enemie,
And thus the Moabites were overthrown by occasion of the Sun shining upon the water, 2 King. 3.22, 23. Sometime by implanting fantasies and frightful apprehensions into the minds of the enemy,
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as into the Midianites, Iudg. 7.13, 14. The Assyrians, 2 King. 7.6. thus the Lord caused a voyce to be heard in the Temple before the destruction of Ierusalem, warning the faithfull to goe out of the Citie.
as into the midianites, Judges 7.13, 14. The Assyrians, 2 King. 7.6. thus the Lord caused a voice to be herd in the Temple before the destruction of Ierusalem, warning the faithful to go out of the city.
The Medes and Persians were an effeminate and luxurious people, Cyrus a meane prince, for hee was not at this time the emperour of the Medes or Persians,
The Medes and Persians were an effeminate and luxurious people, Cyrus a mean Prince, for he was not At this time the emperor of the Medes or Persians,
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but onely sonne in law to Darius or Cyaxares, and yet these are made instruments to overthrow that most valiant people, the Babylonians, Esai. 45.1.13.3.17.
but only son in law to Darius or Cyaxares, and yet these Are made Instruments to overthrow that most valiant people, the Babylonians, Isaiah. 45.1.13.3.17.
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and divide it into severall small branches, and so he made a way to bring his armie into the Citie while they were feasting, the gates thereof being in great confidence and security left open, Esay 44.27, 28.45.1. Ier. 51.36.
and divide it into several small branches, and so he made a Way to bring his army into the city while they were feasting, the gates thereof being in great confidence and security left open, Isaiah 44.27, 28.45.1. Jeremiah 51.36.
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Sometimes by turning the hearts of others to compassionate the Church, to hate the enemies, and not to helpe them, but to rejoyce when he is sinking, Esay 14.6.10.16. Nahum 3.7. Sometimes by the immediate stroke of God upon their bodies or consciences.
Sometime by turning the hearts of Others to compassionate the Church, to hate the enemies, and not to help them, but to rejoice when he is sinking, Isaiah 14.6.10.16. Nahum 3.7. Sometime by the immediate stroke of God upon their bodies or Consciences.
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Thus God gave the Church rest by smiting Herod, Act. 12.23, 24. Thus Maximinus being smitten with an horrible and stinking disease in his bowels, confessed that it was Christ which overcame him;
Thus God gave the Church rest by smiting Herod, Act. 12.23, 24. Thus Maximinus being smitten with an horrible and stinking disease in his bowels, confessed that it was christ which overcame him;
he forbore it out of envie, and not out of mercy, as Nazian. observes. Sometimes by turning their owne devices upon their heads, ruining them with their owne counsels,
he forbore it out of envy, and not out of mercy, as Nazian. observes. Sometime by turning their own devices upon their Heads, ruining them with their own Counsels,
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Thus God did not onely curse the counsell, but revenge the treason of Achitophel by an act of the most desperate folly and inhumanity which could be committed.
Thus God did not only curse the counsel, but revenge the treason of Ahithophel by an act of the most desperate folly and inhumanity which could be committed.
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Sometimes by hardning them unto a most desperate prosecution of their owne ruine, as in the case of Pharaoh, suffering them to lift at the stone so long, till it loosen,
Sometime by hardening them unto a most desperate prosecution of their own ruin, as in the case of Pharaoh, suffering them to lift At the stone so long, till it loosen,
and fall upon them, Zech. 12.3. Matth. 21.44. Sometimes by ingratiating the Church with them to their owne destruction, as he did Israel with the Aegyptians, Exod. 12.35, 36. By these and a world the like meanes doth the Lord overthrow the enemies of his kingdome.
and fallen upon them, Zechariah 12.3. Matthew 21.44. Sometime by ingratiating the Church with them to their own destruction, as he did Israel with the egyptians, Exod 12.35, 36. By these and a world the like means does the Lord overthrow the enemies of his Kingdom.
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But yet to those that will not kisse, that is, not love, worship, nor obey him, hee can with a little wrath shew himselfe very terrible, Psal. 2.12. He commeth first with peace, Luke 10.5.
But yet to those that will not kiss, that is, not love, worship, nor obey him, he can with a little wrath show himself very terrible, Psalm 2.12. He comes First with peace, Lycia 10.5.
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and so wrought by way of composition for his owne advantages. The peace of a Conquerour, Zech. 9.10. A peace which putteth conditions to those to whom it is granted, that they shall be tributaries and servants unto him, Deut. 20.10, 11, 12. Therefore the Apostle saith, that he came to preach or to proclaime peace, Ephes. 2.17. but if we reject it, he then followes the directions of Ioshua, These mine enemies which would not have me to raigne over them, bring them hither and slay them before me, Luke 19.27.
and so wrought by Way of composition for his own advantages. The peace of a Conqueror, Zechariah 9.10. A peace which putteth conditions to those to whom it is granted, that they shall be tributaries and Servants unto him, Deuteronomy 20.10, 11, 12. Therefore the Apostle Says, that he Come to preach or to proclaim peace, Ephesians 2.17. but if we reject it, he then follows the directions of Ioshua, These mine enemies which would not have me to Reign over them, bring them hither and slay them before me, Lycia 19.27.
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The Lord seemeth to neglect, to breake up the hedge, to sleepe while his Church is sinking (as Christ to his Disciples seemed carelesse, Mark. 4.38, 39.) so frequently in Scripture the Saints expostulate with God in an humble and mourning debate, Why sleepest thou, O Lord? Arise, cast us not off for ever, Psal. 44.23. Ier. 14.8, 9. But God hath his quare against us too for this infirmitie and haste of ours:
The Lord seems to neglect, to break up the hedge, to sleep while his Church is sinking (as christ to his Disciples seemed careless, Mark. 4.38, 39.) so frequently in Scripture the Saints expostulate with God in an humble and mourning debate, Why Sleepest thou, Oh Lord? Arise, cast us not off for ever, Psalm 44.23. Jeremiah 14.8, 9. But God hath his quare against us too for this infirmity and haste of ours:
Hast thou not knowne, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? There is no searching of his understanding, Esay 40.27, 28. He is wonderfull in counsell and excellent in working;
Hast thou not known, hast thou not herd, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? There is no searching of his understanding, Isaiah 40.27, 28. He is wonderful in counsel and excellent in working;
yet indeed they were dead but as seed in the furrowes, which revived againe, Psal. 126.5, 6. and therefore the Lord likewise (like Saint Iames his husbandman) is said to wait, that he may be gracious to his people, Esay 30.18.
yet indeed they were dead but as seed in the furrows, which revived again, Psalm 126.5, 6. and Therefore the Lord likewise (like Saint James his husbandman) is said to wait, that he may be gracious to his people, Isaiah 30.18.
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therefore the Lord calleth it The yeare of recompences for the controversies of Sion, Esay 34.8. It is not for private men to order the periods, or stints, or revolutions of times wherein businesses are to be tried;
Therefore the Lord calls it The year of recompenses for the controversies of Sion, Isaiah 34.8. It is not for private men to order the periods, or stints, or revolutions of times wherein businesses Are to be tried;
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So outragious they are, that their fury runneth over from thy servants to thine ordinances, to blot out the very records of heaven, the name and feare of God out of the earth.
So outrageous they Are, that their fury Runneth over from thy Servants to thine ordinances, to blot out the very records of heaven, the name and Fear of God out of the earth.
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O thou that dwellest upon many waters, abundant in treasures (saith the Lord to Babylon) thine end is come, and the measure of thy covetousnesse, Ier. 51.13. when men have filled up the measure of their sinne, then is their end come;
Oh thou that dwellest upon many waters, abundant in treasures (Says the Lord to Babylon) thine end is come, and the measure of thy covetousness, Jeremiah 51.13. when men have filled up the measure of their sin, then is their end come;
It is further demanded when sinne is full? To this I answer, that there are three things principally which set forth the fulnesse of sinne, Vniversality, Impudence and Obstinacy: First,
It is further demanded when sin is full? To this I answer, that there Are three things principally which Set forth the fullness of sin, Universality, Impudence and Obstinacy: First,
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The Land is full of adulterers, saith the Prophet, because of swearers the Land mourneth — for both Priest and Prophet are profane, yea in my house have I found their wickednesse, saith the Lord, Ier. 23.10, 11. when in every place,
The Land is full of Adulterers, Says the Prophet, Because of swearers the Land Mourneth — for both Priest and Prophet Are profane, yea in my house have I found their wickedness, Says the Lord, Jeremiah 23.10, 11. when in every place,
They declare their sinne as Sodome, saith the Prophet, and hide it not: woe unto their soules, Esay 3.9. it is so full that it breakes out into their countenance, hypocrisie it selfe is too narrow to cover it.
They declare their sin as Sodom, Says the Prophet, and hide it not: woe unto their Souls, Isaiah 3.9. it is so full that it breaks out into their countenance, hypocrisy it self is too narrow to cover it.
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when lusts breake forth, and throng together, when from concupiscence sinne goes on to conception and delight, to formation and contrivance, to birth and execution, to education,
when Lustiest break forth, and throng together, when from concupiscence sin Goes on to conception and delight, to formation and contrivance, to birth and execution, to education,
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and the enemie regarded no man — Now, saith the Lord, will I arise, now will I be exalted, &c. Esay 33.8 — 11. when the enemies help forward the affliction of Gods people,
and the enemy regarded no man — Now, Says the Lord, will I arise, now will I be exalted, etc. Isaiah 33.8 — 11. when the enemies help forward the affliction of God's people,
for when Gods time to deliver a people is come, he will more abundantly stirre up the hearts of his people to pray for it, Psal. 102.16.17. Dan. 9.2.3. whereas, when he will destroy a people, hee will not suffer his Saints to pray, Ier. 14.11.
for when God's time to deliver a people is come, he will more abundantly stir up the hearts of his people to pray for it, Psalm 102.16.17. Dan. 9.2.3. whereas, when he will destroy a people, he will not suffer his Saints to pray, Jeremiah 14.11.
Thirdly, when all humane hopes and expectations are gone, when a people is so pilled and broken, that they have no courage, meanes, succours or probabilities left,
Thirdly, when all humane hope's and Expectations Are gone, when a people is so peeled and broken, that they have no courage, means, succours or probabilities left,
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and by faith in them wee may rebuke Satan, wee may chide away the weaknesse and feare of our owne hearts, wee may rejoice against those that insult over us,
and by faith in them we may rebuke Satan, we may chide away the weakness and Fear of our own hearts, we may rejoice against those that insult over us,
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Therefore wee finde the Saints in Scripture arme themselves against present dangers, with the consideration of what God hath done for his Church in times past, Psal. 68.7, 8. 74.13-18.
Therefore we find the Saints in Scripture arm themselves against present dangers, with the consideration of what God hath done for his Church in times past, Psalm 68.7, 8. 74.13-18.
Esai. 51.9, 10, 11. Habak. 3. And in the confidence of the same truth and power breake forth into a holy scorne of their enemies, Mich. 7.8, 9, 10. Esai. 50.8, 9. In the sorest extremities wee may fix our faith on God,
Isaiah. 51.9, 10, 11. Habak. 3. And in the confidence of the same truth and power break forth into a holy scorn of their enemies, Mich. 7.8, 9, 10. Isaiah. 50.8, 9. In the Sorest extremities we may fix our faith on God,
and hee delighteth to bee depended upon alone, when all outward helpes and probabilities faile, see Esai. 41.17, 18. Hab. 3.17, 18. A million of men came against Asa, one of the hugest hoasts of men that were ever read of,
and he delights to be depended upon alone, when all outward helps and probabilities fail, see Isaiah. 41.17, 18. Hab. 3.17, 18. A million of men Come against Asa, one of the hugest hosts of men that were ever read of,
] By heathen we are to understand the same with Enemies, vers. 1. and People, Esai. 63.6. Meaning all the armies and swarmes of Christs enemies either spirituall or secular.
] By heathen we Are to understand the same with Enemies, vers. 1. and People, Isaiah. 63.6. Meaning all the armies and swarms of Christ enemies either spiritual or secular.
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And therefore wee finde those two still joyned together Publicans and sinners ; and so the Apostle joyneth these two words Gentiles and sinners, Gal. 2.15.
And Therefore we find those two still joined together Publicans and Sinners; and so the Apostle Joineth these two words Gentiles and Sinners, Gal. 2.15.
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So then the meaning is, his most abject and hatefull enemies, that are unto him as Iewes and Samaritans, hee shall judge, that is, hee shall condemne and punish them.
So then the meaning is, his most abject and hateful enemies, that Are unto him as Iewes and Samaritans, he shall judge, that is, he shall condemn and Punish them.
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Therefore the day of Gods wrath is called a time of vengeance, and recompence for the Controversies of Sion, Esai. 34.8. To shew that the Lord doth not take vengeance but by way of debate.
Therefore the day of God's wrath is called a time of vengeance, and recompense for the Controversies of Sion, Isaiah. 34.8. To show that the Lord does not take vengeance but by Way of debate.
that is, to convince, and argue before hee doth punish, Esai. 11.4. as wee see in the case of Sodom, Gen. 18. 21-33. Herein the Lord sheweth that all our misery beginnes at our selves.
that is, to convince, and argue before he does Punish, Isaiah. 11.4. as we see in the case of Sodom, Gen. 18. 21-33. Herein the Lord shows that all our misery begins At our selves.
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That hee did not sell us to any of his creditors, but that for our iniquities we sold our selves, Esai. 50.1. In humane warres, though never so regularly and righteously ordered, yet many particular men may perish without any personall guilt of their owne. Delirant Reges, plectuntur Achivi.
That he did not fell us to any of his creditors, but that for our iniquities we sold our selves, Isaiah. 50.1. In humane wars, though never so regularly and righteously ordered, yet many particular men may perish without any personal guilt of their own. Delirant Reges, plectuntur Achivi.
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He argued with Adam before he thrust him out of Paradise. The voyce goeth ever before the rod, Mich. 6.9. This course our Savior observed towards him who had not the wedding garment.
He argued with Adam before he thrust him out of Paradise. The voice Goes ever before the rod, Mich. 6.9. This course our Saviour observed towards him who had not the wedding garment.
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First, convinced him till hee was speechlesse, and then cast him into utter darknesse, Matth. 22.12, 13. And this course the Lord tooke with his people when hee punished them, Esai. 5.3, 4. Amos 2.11.3.7.
First, convinced him till he was speechless, and then cast him into utter darkness, Matthew 22.12, 13. And this course the Lord took with his people when he punished them, Isaiah. 5.3, 4. Amos 2.11.3.7.
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and to condemne themselves by their owne witnesse; when hee entreth into judgement hee doth it by line and plummet, Esai. 28.17. In proportion to the meanes of grace neglected, to the patience and forbearance abused, to the times of grace overslipped, to the purity of the Law violated and profaned.
and to condemn themselves by their own witness; when he entereth into judgement he does it by line and plummet, Isaiah. 28.17. In proportion to the means of grace neglected, to the patience and forbearance abused, to the times of grace overslipped, to the purity of the Law violated and profaned.
wee must be all ingrafted into the naturall Olive, and become the seed of Abraham, & Iewes by covenant, before Christ will bee our peace or reconcile us unto his Father, Rom. 2. 29.11.17-24. Gal. 6.16. Eph. 2. 11-14. Hee shall fill the places with dead Bodies.
we must be all ingrafted into the natural Olive, and become the seed of Abraham, & Iewes by Covenant, before christ will be our peace or reconcile us unto his Father, Rom. 2. 29.11.17-24. Gal. 6.16. Ephesians 2. 11-14. He shall fill the places with dead Bodies.
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and shall bee beholding to their victors for a base and dishonorable buriall, as wee see in the great battell with Gog and Magog, Ezek. 39. 11-16. Hee shall wound the Head over many Countries.
and shall be beholding to their victor's for a base and dishonourable burial, as we see in the great battle with Gog and Magog, Ezekiel 39. 11-16. He shall wound the Head over many Countries.
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Or figuratively, the Head, that is, the counsell and power of many nations, which shall at last appeare to have been but a vaine thing, Psal. 2.2. 1 Cor. 1.19. What sense soever wee follow, the maine thing to bee observed is that which wee handled before;
Or figuratively, the Head, that is, the counsel and power of many Nations, which shall At last appear to have been but a vain thing, Psalm 2.2. 1 Cor. 1.19. What sense soever we follow, the main thing to be observed is that which we handled before;
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But upon occasion of this latter (which I thinke is more generally embraced) I shall speake something of the meanes and ground of Christs victories over his enemies,
But upon occasion of this latter (which I think is more generally embraced) I shall speak something of the means and ground of Christ victories over his enemies,
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And this is a very frequent Metaphore in holy Scriptures to understand afflictions by water, Psal. 18.4, 5.42.7.69.1.124.4, 5. So the wrath of the Lord is called a streame, and a lake, Esay 30.33. Revel. 19.20.
And this is a very frequent Metaphor in holy Scriptures to understand afflictions by water, Psalm 18.4, 5.42.7.69.1.124.4, 5. So the wrath of the Lord is called a stream, and a lake, Isaiah 30.33. Revel. 19.20.
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In regard of the rage and irresistiblenesse thereof, Sternit agros, sternit sata laeta, boum { que } labores, and in regard of the turbidnesse and foulenesse thereof,
In regard of the rage and irresistibleness thereof, Sternit agros, sternit Satan Laeta, Boum { que } labores, and in regard of the turbidness and foulness thereof,
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for Gods wrath is full of dregs, Esay 51.17. Psal. 75.8. It is said in the History of Christs passion, when he was going to wrestle with that woefull agony in the garden, that hee passed over the brooke Cedron. Ioh. 18.1.
for God's wrath is full of dregs, Isaiah 51.17. Psalm 75.8. It is said in the History of Christ passion, when he was going to wrestle with that woeful agony in the garden, that he passed over the brook Cedron. John 18.1.
And we may observe in the History of the Kings, that when the good Kings Hezekiah, and Asa, and Iosiah, purged the Citie and the Temple of idolatry, they burnt the cursed things at the brooke Kidron,
And we may observe in the History of the Kings, that when the good Kings Hezekiah, and Asa, and Josiah, purged the city and the Temple of idolatry, they burned the cursed things At the brook Kidron,
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and cast them thereinto, 2 Chron. 15. 16. 2 Chron. 29.16.30.14. 2 King. 23.6. To note unto us that that brooke was the sinke, as it were, of the Temple, that into which al the purgamenta, and uncleannesses of Gods house, all the cursed things were to bee cast;
and cast them thereinto, 2 Chronicles 15. 16. 2 Chronicles 29.16.30.14. 2 King. 23.6. To note unto us that that brook was the sink, as it were, of the Temple, that into which all the Dregs, and Uncleannesses of God's house, all the cursed things were to be cast;
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with relation whereunto it is not improbable that the Prophet David by a propheticall spirit might notifie the sufferings of Christ, by drinking of that cursed brooke over which hee was to passe, to signifie that on him all the faithfull might lay and powre ut their sins, who is therefore said to be made sinne and a curse for us, 2 Cor. 5.21. Gal. 3.13.
with Relation whereunto it is not improbable that the Prophet David by a prophetical Spirit might notify the sufferings of christ, by drinking of that cursed brook over which he was to pass, to signify that on him all the faithful might lay and pour ut their Sins, who is Therefore said to be made sin and a curse for us, 2 Cor. 5.21. Gal. 3.13.
so there are two words with relation thereunto, which signifie suffering of afflictions, and they are both applied unto Christ, Matth. 20.22. Are yee able to drinke of the cup that I shall drinke of, or be baptized with that Baptisme that I am baptized with? He that drinketh hath the water in him;
so there Are two words with Relation thereunto, which signify suffering of afflictions, and they Are both applied unto christ, Matthew 20.22. are ye able to drink of the cup that I shall drink of, or be baptised with that Baptism that I am baptised with? He that Drinketh hath the water in him;
and it was all about him, betrayed by Iudas, accused by Iewes, forsaken by Disciples, mocked by Herod, condemned by Pilate, buffeted by the servants, nailed by the souldiers, reviled by the theeves and standers by,
and it was all about him, betrayed by Iudas, accused by Iewes, forsaken by Disciples, mocked by Herod, condemned by Pilate, buffeted by the Servants, nailed by the Soldiers, reviled by the thieves and standers by,
So then by drinking of the brooke is meant suffering of the curses, and it is frequently so used, Ier. 25.27.49.12. Ezek. 23.32.34. Hab. 2.16. Revel. 14.9.10. By [ The way ] we must understand either the life of Christ on earth, his passage betweene his assumed voluntary humility and his exaltation againe;
So then by drinking of the brook is meant suffering of the curses, and it is frequently so used, Jeremiah 25.27.49.12. Ezekiel 23.32.34. Hab. 2.16. Revel. 14.9.10. By [ The Way ] we must understand either the life of christ on earth, his passage between his assumed voluntary humility and his exaltation again;
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or The way between mankind and heaven, which by that should of wrath and torrent of curses, which were NONLATINALPHABET, Col. 2.14. was made utterly unpassable, till Christ by his sufferings made a path thorow it, for the ransomed of the Lord to passe over.
or The Way between mankind and heaven, which by that should of wrath and torrent of curses, which were, Col. 2.14. was made utterly unpassable, till christ by his sufferings made a path thorough it, for the ransomed of the Lord to pass over.
] It noteth in the Scripture phrase victory, electation, and breaking thorow those evils which did urge and presse a man before, Psal. 27.6. and also boldnesse ▪ confidence, and securitie to the whole body, Luke 21.28.
] It notes in the Scripture phrase victory, electation, and breaking thorough those evils which did urge and press a man before, Psalm 27.6. and also boldness ▪ confidence, and security to the Whole body, Lycia 21.28.
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So that following this sense of the words, the meaning is, He shall suffer, and remove all those curses which were in the way between mankinde and heaven,
So that following this sense of the words, the meaning is, He shall suffer, and remove all those curses which were in the Way between mankind and heaven,
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It is written within and without with curses, which way soever a man stirres, he findes nothing but death before him: one mans way by the civility of his education, the ingenuitie of his disposition, the engagement of other ends or relations, may seeme more smooth and plausible than anothers,
It is written within and without with curses, which Way soever a man stirs, he finds nothing but death before him: one men Way by the civility of his education, the ingenuity of his disposition, the engagement of other ends or relations, may seem more smooth and plausible than another's,
It is as impossible for a naturall man of himselfe to escape damnation, as it is to make himselfe no childe of the old Adam, or not to have beene begotten by fleshly parents.
It is as impossible for a natural man of himself to escape damnation, as it is to make himself no child of the old Adam, or not to have been begotten by fleshly Parents.
We should learne often to meditate on this point, to finde our selves reduced unto these straits and impossibilities, that we cannot see which way to turne,
We should Learn often to meditate on this point, to find our selves reduced unto these straits and impossibilities, that we cannot see which Way to turn,
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no man ever did begin at Christ, but went unto him upon meere necessitie, when he had experience of the emptinesse of all his other succours and dependencies, we all by nature are offended at him,
no man ever did begin At christ, but went unto him upon mere necessity, when he had experience of the emptiness of all his other succours and dependencies, we all by nature Are offended At him,
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and will not have him to reigne over us, till thereunto we be forced by the evidence of that infinite and unpreventable misery, under which without him we must sinke for ever.
and will not have him to Reign over us, till thereunto we be forced by the evidence of that infinite and unpreventable misery, under which without him we must sink for ever.
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This is of all other the most urging argument unto men at first to consider, that there is a torrent of curses, a sea of death, a raigne of condemnation, a hell of sinne within,
This is of all other the most urging argument unto men At First to Consider, that there is a torrent of curses, a sea of death, a Reign of condemnation, a hell of sin within,
And in them every inordinate motion of the will, every sudden stirring, and secret working of inward lust, every idle word, every uncleane aspect, every impertinencie and irregularity of life, scored up against thy poore soule,
And in them every inordinate motion of the will, every sudden stirring, and secret working of inward lust, every idle word, every unclean aspect, every impertinency and irregularity of life, scored up against thy poor soul,
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O where shall the ungodly and sinners appeare if they have not right in Christ? And how should men labour to be secured in that right? Who would suffer so many millions of obligations and indictments to lye betweene him and God, uncancelled,
O where shall the ungodly and Sinners appear if they have not right in christ? And how should men labour to be secured in that right? Who would suffer so many millions of obligations and indictments to lie between him and God, canceled,
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And when the soule is thus once humbled with the taste and remembrance of that worme-wood and gall which is in sinne, there is then an immediate passage unto hope and mercy, Lament. 3.19 — 22. and that hope is this.
And when the soul is thus once humbled with the taste and remembrance of that wormwood and Gall which is in sin, there is then an immediate passage unto hope and mercy, Lament. 3.19 — 22. and that hope is this.
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first, that Christ Humane nature was by the hypostaticall Vnion exalted unto many dignities, which to all the Creatures in the world besides are utterly incommunicable;
First, that christ Humane nature was by the hypostatical union exalted unto many dignities, which to all the Creatures in the world beside Are utterly incommunicable;
as the communication of properties, the adoration of Angels, the primogenitu•e of the Creatures, the cooperation with the Deitie in many mighty workes, the satisfaction of an infinite Justice by a finite passion, &c. Exalted likewise it was by his spirituall unction above all his fellowes, with that unmeasurable fulnesse of grace,
as the communication of properties, the adoration of Angels, the primogenitu•e of the Creatures, the cooperation with the Deity in many mighty works, the satisfaction of an infinite justice by a finite passion, etc. Exalted likewise it was by his spiritual unction above all his Fellows, with that unmeasurable fullness of grace,
so Christ was to be torne and divided by his sufferings, that so there might be a passage for us to God, through that sea of wrath which was betweene our Egypt and our Canaan, our sinne and our Salvation.
so christ was to be torn and divided by his sufferings, that so there might be a passage for us to God, through that sea of wrath which was between our Egypt and our Canaan, our sin and our Salvation.
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Secondly, in as much as a Mediatour betweene God and sinners was to be holy and separate from sinners (for if he should have beene a sinner, he had beene one of the parties,
Secondly, in as much as a Mediator between God and Sinners was to be holy and separate from Sinners (for if he should have been a sinner, he had been one of the parties,
Such things then as did no way prejudice the plenitude of his grace, the union of his natures, the quality of his mediation, such things as were suteable to his person,
Such things then as did not Way prejudice the plenitude of his grace, the Union of his nature's, the quality of his mediation, such things as were suitable to his person,
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and requisite for our pardon, such as were possible for him, and such as were necessary for us, those things he suffered as the punishments of our sinnes.
and requisite for our pardon, such as were possible for him, and such as were necessary for us, those things he suffered as the punishments of our Sins.
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Other punishments are from sinne, and in this regard sinne is two wayes considerable, either as inherent, or as imputed: from sinne as inherent, or from the consciousnesse of sinne in a mans selfe, doth arise remorse,
Other punishments Are from sin, and in this regard sin is two ways considerable, either as inherent, or as imputed: from sin as inherent, or from the consciousness of sin in a men self, does arise remorse,
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Or else it is imputed upon a ground of voluntary contract, vadimonie, or susception, so that the guilt thereupon growing is not a derived, but an assumed guilt, which did not bring with it any desert, or worthinesse to suffer,
Or Else it is imputed upon a ground of voluntary contract, vadimony, or susception, so that the guilt thereupon growing is not a derived, but an assumed guilt, which did not bring with it any desert, or worthiness to suffer,
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As if a sober and honest person be suretie for a prodigall and luxurious man, who spending his estate upon courses of intemperance and excesse, hath disabled himselfe to pay any of his debts;
As if a Sobrium and honest person be surety for a prodigal and luxurious man, who spending his estate upon courses of intemperance and excess, hath disabled himself to pay any of his debts;
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Againe, in punishments we are to distinguish betweene punishments inflicted from without, and punishments ingenerated, and immediately resulting from the condition of the person that suffereth.
Again, in punishments we Are to distinguish between punishments inflicted from without, and punishments ingenerated, and immediately resulting from the condition of the person that suffers.
Punishments ingenerated are those which grow out of the weakenesse and wickednesse of the person lying under the sore and invincible pressure of those paines which are thus inflicted.
Punishments ingenerated Are those which grow out of the weakness and wickedness of the person lying under the soar and invincible pressure of those pains which Are thus inflicted.
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In one word, some evils of punishment are vitious, either formally in themselves or fundamentally, and by way of connotation in regard of the originals thereof in the person suffering them.
In one word, Some evils of punishment Are vicious, either formally in themselves or fundamentally, and by Way of connotation in regard of the originals thereof in the person suffering them.
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Now these punishments which Christ thus suffered are either inchoate or consummate; inchoate, as all those penall defects of our nature which neither were sinnes,
Now these punishments which christ thus suffered Are either inchoate or consummate; inchoate, as all those penal defects of our nature which neither were Sins,
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First, a punishment of Dereliction. My God, my God, why hast thou forsaken mee? Matth. 27.46. There was some kinde of separation betweene God and Christ during the time of his sufferings for sinne in that cursed manner.
First, a punishment of Dereliction. My God, my God, why hast thou forsaken me? Matthew 27.46. There was Some kind of separation between God and christ during the time of his sufferings for sin in that cursed manner.
For understanding wherof we must note that he had a fourfold Vnion unto God? First, In his humane Nature, which was so fast united in his person to the divine, that death it selfe did not separate it either from the person or from the deitie.
For understanding whereof we must note that he had a fourfold union unto God? First, In his humane Nature, which was so fast united in his person to the divine, that death it self did not separate it either from the person or from the deity.
Secondly, In Love, and so there was never any separation neither, but when hee hanged on the Crosse, hee was still the beloved Sonne of his Father, in whom hee was well pleased.
Secondly, In Love, and so there was never any separation neither, but when he hanged on the Cross, he was still the Beloved Son of his Father, in whom he was well pleased.
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and in this respect there was for the time of his sufferings a dereliction, subtractione visionis, non dissolutione unionis, by the withdrawing of his countenance, not by the dissolving of his union.
and in this respect there was for the time of his sufferings a dereliction, subtractione visionis, non dissolution unionis, by the withdrawing of his countenance, not by the dissolving of his Union.
and with the powers of darknesse, hee felt the scourges due unto our sinnes in his humane nature, which squeezed and wrung from him those strong cries, those deepe and woefull complaints, that bloudy and bitter sweate, which drew compassion from the very rocks.
and with the Powers of darkness, he felt the scourges due unto our Sins in his humane nature, which squeezed and wrung from him those strong cries, those deep and woeful complaints, that bloody and bitter sweat, which drew compassion from the very Rocks.
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And surely it is no derogation to the dignity of Christs person, but on the other side a great magnifying of the Iustice of God against sinne, of the power of Christ against the Law,
And surely it is no derogation to the dignity of Christ person, but on the other side a great magnifying of the justice of God against sin, of the power of christ against the Law,
and of the mercy of them both towards sinners, to affirme, that the sufferings of Christ, what-ever they were in specie ▪ in the kinde of them, were yet in pondere, in their weight and pressure, equally grievous with those which we should have suffered;
and of the mercy of them both towards Sinners, to affirm, that the sufferings of christ, whatever they were in specie ▪ in the kind of them, were yet in ponder, in their weight and pressure, equally grievous with those which we should have suffered;
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for being in all things save sinne like unto us, and most of all in his liablenesse to the curse of the Law (so farre as it did not necessarily denotate either sinne inherent,
for being in all things save sin like unto us, and most of all in his liableness to the curse of the Law (so Far as it did not necessarily denotate either sin inherent,
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for no degree of meere anguish and dolor can bee unbefitting the person of him who was to bee knowne by that Title, A man of sorrowes. And surely farre more indignity it was to him to suffer a violent death of body from the hands of base men,
for no degree of mere anguish and dolour can be unbefitting the person of him who was to be known by that Title, A man of sorrows. And surely Far more indignity it was to him to suffer a violent death of body from the hands of base men,
than to suffer with patience, obedience, and victorie farre sorer stripes from the hand of God his Father, who was pleased upon him to lay the iniquity of us all.
than to suffer with patience, Obedience, and victory Far Sorer stripes from the hand of God his Father, who was pleased upon him to lay the iniquity of us all.
The Scripture giveth principally these five reasons: First, to execute the decrees of his Father, Act. 4.27, 28. Secondly, to fulfill the prophesies, prefigurations,
The Scripture gives principally these five Reasons: First, to execute the decrees of his Father, Act. 4.27, 28. Secondly, to fulfil the prophecies, prefigurations,
Fourthly, to declare the Righteousnesse and truth of God against sinne, who would not bee reconciled with sinners but upon a legall expiation, Rom. 3.25.
Fourthly, to declare the Righteousness and truth of God against sin, who would not be reconciled with Sinners but upon a Legal expiation, Rom. 3.25.
as most convenient to set forth his wonderfull hate of sinne, his inexorable Iustice and severity against it, his unsearchable riches of love and mercy towards sinners,
as most convenient to Set forth his wonderful hate of sin, his inexorable justice and severity against it, his unsearchable riches of love and mercy towards Sinners,
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But hee feared them as being paines unavoidable, which hee was most certainly to suffer; and as paines very heavie and grievous, which hee should not overcome without much bitternesse, and very woefull conflict.
But he feared them as being pains unavoidable, which he was most Certainly to suffer; and as pains very heavy and grievous, which he should not overcome without much bitterness, and very woeful conflict.
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As in his passion when hee suffered hee Bowed downe his head before-hand, and gave up the ghost with a loud voice, to note that his sufferings were voluntary, Ioh. 19.30.
As in his passion when he suffered he Bowed down his head beforehand, and gave up the ghost with a loud voice, to note that his sufferings were voluntary, John 19.30.
So in his resurrection hee is said to lift up his head himselfe, to note that hee had life in himselfe, that hee was the Prince of Life, that it was impossible for him to be held under by death (as we were by the Law, Rom. 7.6.) And that his exaltation was voluntary likewise and from his owne power,
So in his resurrection he is said to lift up his head himself, to note that he had life in himself, that he was the Prince of Life, that it was impossible for him to be held under by death (as we were by the Law, Rom. 7.6.) And that his exaltation was voluntary likewise and from his own power,
If it bee objected that Christ was raised from the dead by the Glory of his Father, and that hee raised him up, Rom. 6.4. Act. 13.33. To this I answer that this was not by way of supplement and succor to make up any defect of power in Christ;
If it be objected that christ was raised from the dead by the Glory of his Father, and that he raised him up, Rom. 6.4. Act. 13.33. To this I answer that this was not by Way of supplement and succour to make up any defect of power in christ;
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Or by the Glorie of the Father wee may understand that glorious power which the Father gave unto his Sonne in the flesh, to have life in himselfe, Ioh. 5.26. annexing thereunto a command to exercise the same Power, Ioh. 10.18.
Or by the Glory of the Father we may understand that glorious power which the Father gave unto his Son in the Flesh, to have life in himself, John 5.26. annexing thereunto a command to exercise the same Power, John 10.18.
Or hee is said to bee raised by himselfe and his Father both, because that Holy Spirit which immediatly quickned him ( Rom. 1.4. 1 Tim. 3.16. 1 Pet. 3.18.) was both his and his Fathers.
Or he is said to be raised by himself and his Father both, Because that Holy Spirit which immediately quickened him (Rom. 1.4. 1 Tim. 3.16. 1 Pet. 3.18.) was both his and his Father's.
First, it assureth us of the accomplishment of his workes of mediation on earth, and that he is now in the execution of those other offices which remaine to bee fulfilled by him in heaven for the application of his Sacrifice unto us;
First, it assureth us of the accomplishment of his works of mediation on earth, and that he is now in the execution of those other Offices which remain to be fulfilled by him in heaven for the application of his Sacrifice unto us;
and so by consequence, the mercies of David should have failed us, 1 Cor. 15.17, 18. And for this reason it is (as I conceive) that the Lord sent an Angell to remove the stone from the mouth of the sepulcher;
and so by consequence, the Mercies of David should have failed us, 1 Cor. 15.17, 18. And for this reason it is (as I conceive) that the Lord sent an Angel to remove the stone from the Mouth of the sepulcher;
so the Father to testifie that his Iustice was fully satisfied with the price which his Sonne had paid, sent an officer of heaven to open the doores of the grave,
so the Father to testify that his justice was Fully satisfied with the price which his Son had paid, sent an officer of heaven to open the doors of the grave,
for as the head must rise before the members, so the members are sure to follow the Head. The wicked shall rise by his Iudiciary power, but not by the vertue and fellowship of his Resurrection ;
for as the head must rise before the members, so the members Are sure to follow the Head. The wicked shall rise by his Judiciary power, but not by the virtue and fellowship of his Resurrection;
because their dead bodies shall live, and they that dwell in the dust shall awake and sing, Esai. 26.19. Lastly, it serveth to draw our thoughts and affections from earth unto heaven;
Because their dead bodies shall live, and they that dwell in the dust shall awake and sing, Isaiah. 26.19. Lastly, it serves to draw our thoughts and affections from earth unto heaven;
who shall change our vile Body, and make it like unto his glorious Body, according to the working whereby hee is able to subdue all things unto himselfe.
who shall change our vile Body, and make it like unto his glorious Body, according to the working whereby he is able to subdue all things unto himself.
Quid est quod di•itur Testamentum vetus, nisi occultatio novi? & quid aliud quod dicitur novum nisi veteris Revelatio. Aug. De Civ. Dei, l. 16· c. 26. hoc occultabatur in veteri Testamento pro temporum dispensatione justissima, quod revelatur in novo. Id. De pec. incrit. & remiss. l. 1. c. 11. Et tom ▪ 4. De Catech. rud cap. 4. NONLATINALPHABET. Iustin. Ma•tyr. Mat. 5.17. Mat. 7.12. Luk. 16.16, •1. Luk 9.28. Hilar. ca•. 17. in Math. S. Ambr. li. 7. in Luc. Ioh. 1.17.
Quid est quod di•itur Testamentum Vetus, nisi Occultation novi? & quid Aliud quod dicitur novum nisi veteris Revelatio. Aug. De Civ. Dei, l. 16· c. 26. hoc occultabatur in Veteri Testament Pro Temporum Dispensation justissima, quod revelatur in novo. Id. De pec. incrit. & remiss. l. 1. c. 11. Et tom ▪ 4. De Catechism rud cap. 4.. Justin Ma•tyr. Mathew 5.17. Mathew 7.12. Luk. 16.16, •1. Luk 9.28. Hilar. ca•. 17. in Math. S. Ambrose li. 7. in Luke John 1.17.
Illud n•scio quo mo•o dica•ur fr•st•a Deu 〈 … 〉 nisi vos 〈 ◊ 〉: si •nim Deus 〈 … 〉 volu••us; Ad c••d•m quippe misericu•diam per•in•: ut 〈 ◊ 〉. A•g. Tom. 4. Ad 〈 ◊ 〉. Lib 1. qu. 2. Ag 〈 ◊ 〉 in cordibus •word minum e•iam motum 〈 … 〉 Id. de Grat. & I•b. A••. c. 21.
Illud n•scio quo mo•o dica•ur fr•st•a Deu 〈 … 〉 nisi vos 〈 ◊ 〉: si •nim Deus 〈 … 〉 volu••us; Ad c••d•m quip misericu•diam per•in•: ut 〈 ◊ 〉. A•g. Tom. 4. Ad 〈 ◊ 〉. Lib 1. queen. 2. Ag 〈 ◊ 〉 in cordibus •word minum e•iam motum 〈 … 〉 Id. de Grat. & I•b. A••. c. 21.
〈 … 〉, ut vulgus super fli••osus •olet, m•num ori adm•v•ns, osculum labiis pre••it. M•nut. Felix, in Octavio. In adorando d•xtram ad osculum res•imus. •li•. lib. 28. cap. 2. NONLATINALPHABET, &c. Lucian. de Saltatio•e.
〈 … 〉, ut vulgus super fli••osus •olet, m•num Ori adm•v•ns, osculum labiis pre••it. M•nut. Felix, in Octavio. In adorando d•xtram ad osculum res•imus. •li•. lib. 28. cap. 2., etc. Lucian. de Saltatio•e.
Christus vocatur Primageni tus omni• c•eaturae, hoc est, Dominus. Schindler in v•ce NONLATINALPHABET. So•e in scripturis primogenitū votari quodcunque in suo genere excellens atque summun est — Ego P•imogenitum consti•uam •um, hoc est, mirum in modum exaltabo & glorificabo cum. Gloss. in NONLATINALPHABET Messiae, Clas. 8. Appel. 7. pag. 308.
Christus vocatur Primageni tus omni• c•eaturae, hoc est, Dominus. Schindler in v•ce. So•e in Scriptures primogenitū votari quodcunque in Sue genere excellens atque summun est — Ego P•imogenitum consti•uam •um, hoc est, Mirum in modum Exaltabo & glorificabo cum. Gloss. in Messiah, Class. 8. Appel. 7. page. 308.
Iohn 4.38. Aug. de civ. Dei, lib. 10. cap. 25. & epist. 157. ad Optat. Et epist. 49. ad•De grat. de Catech. Rud. cap. 3. &c. 19. de peccat merit. & remiss. lib. 2. c. 29. de peccat. Orig. c. 24 et 25. de nupt. & concupis. l. 2, c. 1•.
John 4.38. Aug. the civ. Dei, lib. 10. cap. 25. & Epistle. 157. and Optat Et Epistle. 49. ad•De great. de Catechism Rud. cap. 3. etc. 19. de peccat merit. & remiss. lib. 2. c. 29. de peccat. Origin c. 24 et 25. the Wedding. & Concupis. l. 2, c. 1•.
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Verb•m sedere Regni significat potestatem. Hieron, in Eph. cap. 1. Sedere quod dicitur Deus non membrorum positionem sed judiciariam significat potestatem Aug. de Fide & symbol. cap. 7. Ier. 52.12. Luk. 1.19. 2 Chron. 18.18 ▪ 1 King. 17.1.
Verb•m Sedere Regni significat potestatem. Hieron, in Ephesians cap. 1. Sedere quod dicitur Deus non Members positionem sed judiciariam significat potestatem Aug. de Fide & symbol. cap. 7. Jeremiah 52.12. Luk. 1.19. 2 Chronicles 18.18 ▪ 1 King. 17.1.
NONLATINALPHABET. Basil. Mag. Homil. de Fide. Vt sol cum in nube tegitur claritas ejus comprimitur, non caecatur — sic Homo ille, quem Dominus salvaterq•• roster, is est, Deus, Dei Filius induit, Deitatem in illo non intercepit, sed abscondit. Greg. Nazim. Orat. 49. de fide.
. Basil. Mag. Homily de Fide. Vt sol cum in Nube tegitur claritas His comprimitur, non caecatur — sic Homo Isle, Whom Dominus salvaterq•• roster, is est, Deus, Dei Filius induit, Deitatem in illo non intercepit, sed Abscondit. Greg. Nazim. Orat 49. de fide.
Tiberius in triumpho Germanico congiarium tricenos nummos viritim dedit. Sueton. Di•isit in populum congiarium, ut mos est Imperium suscipientibus. Herodian. lib. 5. & de Septimio Severo initio imperii magno congiario populum prosecutus est. I•eml. 3. vid. Sueton. Aug. cap 41. & Aelium Lamprid. in Antonino. Observatum fuit ut principes assumpto Imperio, ad conciliandum •avorem, congiarium d•rent populo, &c. Alex. ab Alex. Genial. di•r. lib. 5. c 24.
Tiberius in Triumph Germanico congiarium tricenos Nummos viritim dedit. Suetonius Di•isit in Populum congiarium, ut mos est Imperium suscipientibus. Herodian. lib. 5. & de Septimio Severo initio imperii magno congiario Populum prosecuted est. I•eml. 3. vid. Suetonius Aug. cap 41. & Aelium Lamprid in Antonino. Observatum fuit ut Princes assumpto Imperial, ad conciliandum •avorem, congiarium d•rent populo, etc. Alexander ab Alexander Genial. di•r. lib. 5. c 24.
Interpellare dicitur pro nobis, quia nobis gemendi & interpellandi imponit affectum. August. Quod dicitur Spiritus Sanctus intercedere pro nobis, hoc non est ita intelligendum ac si ipsa persona spiritus immediate intercederet. Intercedit enim per gemit { us }: porro non gemit spiritus, sed nos gemimus; itaque docendo hoc facit, efficiendo ut gemamus. Cameron. de Eccles. pag 98.
Interpellare dicitur Pro nobis, quia nobis gemendi & interpellandi imponit affectum. August. Quod dicitur Spiritus Sanctus intercedere Pro nobis, hoc non est ita intelligendum ac si ipsa persona spiritus immediate intercederet. Intercedit enim per gemit { us }: porro non gemit spiritus, sed nos gemimus; itaque docendo hoc facit, efficiendo ut gemamus. Cameron. de Eccles. page 98.
Matth. 7.23. Luke 13.27. The whole phrase NONLATINALPHABET is as much as the Latine Opera•ius Iniquitati•, one that maketh a trade of sinne, or professeth iniquity, whose service is altogether incompatible with the profession or hope of a Christian. Doctor Iackson of ••stif faith. sect. 2. c. 8.
Matthew 7.23. Luke 13.27. The Whole phrase is as much as the Latin Opera•ius Iniquitati•, one that makes a trade of sin, or Professes iniquity, whose service is altogether incompatible with the profession or hope of a Christian. Doctor Jackson of ••stif faith. sect. 2. c. 8.
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Iames 1.17. Non mutat voluntatem, sed vult mutatati•nem, Aqu. part. 1. qu. 19. art. 7. Aug. Confess. lib. 12. c. 15. deciv. Dei, lib. 14. c. 11. lib. 22. cap. 1. de Trin. lib. 5. c. 16.
James 1.17. Non Mutat voluntatem, sed vult mutatati•nem, Aqueduct part. 1. queen. 19. art. 7. Aug. Confess. lib. 12. c. 15. deciv. Dei, lib. 14. c. 11. lib. 22. cap. 1. de Trin. lib. 5. c. 16.
NONLATINALPHABET. Iust. Martyr. Apol. 2. Qui Christiano vocabul• gloriantur & perditè vivunt, non absurdè possunt videri medio Noe filio figurari; passionem quippe Christi, quae illius hominis nuditate significata est, & annunciant profitendo, & male agendo exhonorant. August. de Civit. Dei, lib. 16. cap. 2. NONLATINALPHABET, &c. Ignat. epist. ad Tral.
. Just Martyr. Apollinarian 2. Qui Christian vocabul• gloriantur & perditè Vivunt, non absurdè possunt videri medio Noah filio figurari; passionem quip Christ, Quae Illius hominis nuditate Signification est, & annunciant profitendo, & male Agendo exhonorant. August. de Civit Dei, lib. 16. cap. 2., etc. Ignatius Epistle. ad Trail.
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Si quis Christo •emporalia p•eponat, no• esl in cofundam•ntum Christus. •ug, de civit Dei, lib 21. cap. 26. Mu••• •missâ 〈 ◊ 〉 prop• ••anon 〈 … 〉, & 〈 ◊ 〉 quaere. •es, 〈 ◊ 〉 quae Iesu Christi, non à Christi unitate, sed à suis commodis 〈 … 〉. Aug de Baptismo cent. Donat. lib. 4. cap. 10.
Si quis Christ •emporalia p•eponat, no• esl in cofundam•ntum Christus. •ug, de Civit Dei, lib 21. cap. 26. Mu••• •missâ 〈 ◊ 〉 prop• ••anon 〈 … 〉, & 〈 ◊ 〉 quaere. •es, 〈 ◊ 〉 Quae Iesu Christ, non à Christ unitate, sed à suis commodis 〈 … 〉. Aug de Baptismo cent. Donat. lib. 4. cap. 10.
•uos vi•es petulanter & •iocac••er insul••re 〈 ◊ 〉 Chri•••, 〈 ◊ 〉 in e•s 〈 … 〉 que non evasissent, nisi se•vos Christi se esse finxissent, et nunc ingratâ superbia, at { que } im•itssimá insaniá ejus nomini resistunt corde perverso, ut sempiternis tenebris pu•iantur, ad quod •omen, ore vel subdola consugerunt, ut temporali luce •rucrentur. Aug. de civ. Dei, lib. 1. cap. 1.
•uos vi•es petulanter & •iocac••er insul••re 〈 ◊ 〉 Chri•••, 〈 ◊ 〉 in e•s 〈 … 〉 que non evasissent, nisi se•vos Christ se esse finxissent, et nunc ingratâ superbia, At { que } im•itssimá insaniá His nomini resistunt cord perverso, ut sempiternis tenebris pu•iantur, ad quod •omen, over vel subdola consugerunt, ut temporali luce •rucrentur. Aug. the civ. Dei, lib. 1. cap. 1.
Securus licet Aeneam Rutilum { que } ferocem Committas, nulli gravis est percussus Achilles. Quid ••fert dictis ignoscat Mutius, annon? Pone Tigillinum, taedâ lucebis in illà Qua stantes ardent qui fixo gutture fumant, &c. Iuvenal. Satyr. 1.
Secure licet Aeneam Rutilum { que } ferocem Committas, None gravis est percussus Achilles. Quid ••fert dictis ignoscat Mutius, annon? Pone Tigillinum, taedâ lucebis in illà Qua stantes Ardent qui fixo gutture fumant, etc. Juvenal. Satyr. 1.
Crantzius in Metropol. l. 5. c. 1. in Bonifacio 6. Stephano 6. Theodoro, Christophoro, Ioanne 12. Sylvestro 2. Sigon. de Regno Italiae, lib. 7. Anno 964. Guicciard. de Alex. 6. lib. Hist. 1. pag. 3, 4. Pet. Bembus de eodem in Hist. Venet. lib. 6. Platina in Christophero 1. Ioan. 13. Sylvestro 2. &c. Vid. Mornaeum de Ecclesia, ca. 9. Reynol. Conser. c. 7. divis. 1. & 5. B. Carleton of Jurisdict. cap. 7. B. Vsher de statu Ecclesiae, cap. 3, 4, 5.
Crantzius in Metropolis. l. 5. c. 1. in Boniface 6. Stephano 6. Theodoro, Christophoro, John 12. Sylvestro 2. Sigon. de Regno Italiae, lib. 7. Anno 964. Guicciardini. de Alexander 6. lib. Hist. 1. page. 3, 4. Pet. Bembus de Eodem in Hist. Venet. lib. 6. Platina in Christophero 1. Ioan. 13. Sylvestro 2. etc. Vid. Mornaeum de Ecclesia, circa 9. Reynol. Conserve. c. 7. divis. 1. & 5. B. Carleton of Jurisdict. cap. 7. B. Usher de Statu Ecclesiae, cap. 3, 4, 5.
Sicut (quod certum est) nemo potest aliud ponere fundamentum, prae•erid quod positum est, quod est Christus; ita etiam nec aliud quispiam ponet, quam quod posui• Christus, neque convellet quod ipse firmavit, dicens, Tu es Petrus, &c. Baron. An. 33 sect. 20.
Sicut (quod certum est) nemo potest Aliud ponere fundamentum, prae•erid quod positum est, quod est Christus; ita etiam nec Aliud quispiam Ponet, quam quod posui• Christus, neque convellet quod ipse firmavit, dicens, Tu es Peter, etc. Baron. Nias 33 sect. 20.
Ier. 5.22. Aegyptus mari concavitate depressior, & tamen praecep to creatoris tanquam compe dibus coercetur mare Rubrum ne in Aegyptum irrumpat. Basil, Mag. Hexamer. Homil. 4.
Jeremiah 5.22. Egypt Mary concavitate depressior, & tamen Precept to Creatoris tanquam compe dibus coercetur mare Rubrum ne in Egyptum irrumpat. Basil, Mag. Hexamer. Homily 4.
Voluntas Humana, perversè utendo bonis, fit mala: ille Ordinate etiam malis •tendo, permanet bonus. Aug. Episi. 120. Sicut ergo ipsi benignitate, & patientia, id est Bon•s Dei malè ut untur, dum non corriguntur, sic contra Deus etiā malis eorum benè utitur, non solùm ad justitiā suam, quâ eis digna in fine retribuet, sed etiam ad exercitationem & profectum sanctorum suorum, ut ex ipsa •tiam ma•orum perversitate, boni proficiant, & probentur, & manifestentur. Idem, epist. 141.
Voluntas Humana, perversè utendo bonis, fit mala: Isle Ordinate etiam malis •tendo, permanent bonus. Aug. Episi. 120. Sicut ergo ipsi benignitate, & patientia, id est Bon•s Dei malè ut untur, dum non corriguntur, sic contra Deus etiā malis Their benè utitur, non solùm ad justitiā suam, quâ eis Digna in fine retribuet, sed etiam ad exercitationem & profectum sanctorum suorum, ut ex ipsa •tiam ma•orum perversitate, boni proficiant, & probentur, & manifestentur. Idem, Epistle. 141.
Matth. 2.11. Primitiae Gentium sacramentalia munera pr•ferunt de thesauris, &c. Cyprian. serm. de stell. & Magis Brisson. De Reg. Persarum. l. 1.26.
Matthew 2.11. Primitiae Gentium Sacramentals Munera pr•ferunt de thesauris, etc. Cyprian. sermon. de stell. & Magis Brisson. De Reg. Parsarum. l. 1.26.
Nec virtutem aut vitium seculum vocavit. Tac. in Agric. Homicid••m cam admittunt si•g•li crim•n est, virtus vocatur cum publ•cè geritur, Cypr. l. 2. epist. 2.
Nec virtutem Or Vitium seculum vocavit. Tac. in Agric. Homicid••m cam admittunt si•g•li crim•n est, virtus vocatur cum publ•cè geritur, Cyprus l. 2. Epistle. 2.
Quod operum lex minando imperat, hoc fidei lex credendo impetrat. — lege operum dicit ▪ Deus, Fac quod jubeo; l•ge fidei dicitur Deo, Da quod jubes. Aug. tom. 3. lib. de spiritu & litera. copp. 13.19. 2 Cor. 3.18.
Quod Operum lex minando Implead, hoc fidei lex credendo impetrate. — lege Operum dicit ▪ Deus, Fac quod jubeo; l•ge fidei dicitur God, Dam quod jubes. Aug. tom. 3. lib. de spiritu & Letter. Copp. 13.19. 2 Cor. 3.18.
Tertull. Apolog. cap. ult. Baron. A. 179. num. 27. Euseb. Hist. l. 5. c. 1. Christiani sumus, Christiani, & Deos tuos imperator non colemus. Baro. A. 301 num. 46. A. 165. n. 4.
Tertul Apology cap. ult. Baron. A. 179. num. 27. Eusebius Hist. l. 5. c. 1. Christians sumus, Christians, & Gods tuos imperator non colemus. Baro A. 301 num. 46. A. 165. n. 4.
Adjectos ideo vocabant, quia cum in eo essent ut torquerent martyres, ipsi martyres fuerunt, verbo Dei, & constantiâ martyrum permoti. Cameron De Ecclesi pa. 83.
Adjectos ideo vocabant, quia cum in eo essent ut torquerent Martyrs, ipsi Martyrs fuerunt, verbo Dei, & constantiâ Martyrs permoti. Cameron De Ecclesiastes Paul. 83.
Sia• Ecclesiam frequenter venias, aurem divinis liter•s admoveas, explanationem mandatorum caelestium capias, sicut cibis car•, ita spiritu• verbis divinis convalescet. Origen. Hom. 9 in Levit.
Sia• Church frequenter Venias, Ear divinis liter•s admoveas, explanationem mandatorum Celestial capias, sicut Cibis car•, ita spiritu• verbis divinis convalescet. Origen. Hom. 9 in Levit.
Nihil in hac vita laeti•s aut hominibus acceptabilius, Episcopi, aut presbyteri, aut Di•coni officio, si persunitorie atque adulatorie res agatur, &c. Aug. Epist. 1.8
Nihil in hac vita laeti•s Or hominibus acceptabilius, Bishops, Or Presbyteries, Or Di•coni Officio, si persunitorie atque adulatory Rest agatur, etc. Aug. Epistle 1.8
Docent Scripturas quas non intelligunt, p•ius imperite••um magistri, quam Doctorum discipuli, &c. Hieron. Eph. 8 ad Demetriad. Apol. ad Domnion: & To. 3. Epistol. Ep. ad Paulinum.
Docent Scripturas quas non Intelligunt, p•ius imperite••um magistri, quam Doctorum Disciples, etc. Hieron. Ephesians 8 and Demetriad. Apollinarian ad Dominion: & To. 3. Epistle. Epistle and Paulinum.
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Hi sunt qui se ult•o apud temerari•s convenas sine divinâ dispositione praeficiunt, qui se praeposit•s sive •lla Ordination is l•ge constituu•t, qui nemine Episcopatum dante Episcopi sibi nomen assumunt. Cyprian. de unitat. Eccl•siae.
Him sunt qui se ult•o apud temerari•s convenas sine divinâ disposition praeficiunt, qui se praeposit•s sive •lla Ordination is l•ge constituu•t, qui Nemine Episcopate dante Bishops sibi Nome assumunt. Cyprian. de unitat. Eccl•siae.
Magnum est quod Deus p•aestitit Ecclesiae suae ubique difsusae, ut Gens Iudaea, meritò debellata & dispersa per •erra•, •e à nobis haec composita pu•arentur codices Prophetarum nostrorum ubique porta•et, & inimica fidei nostrae test• fieret veritatis nostrae. Aug. to. 4. de Conse. s. Evang. lib. 1. c. 26. & epist. 3. ad Volus•anum.
Magnum est quod Deus p•aestitit Ecclesiae suae ubique difsusae, ut Gens Iudaea, meritò debellata & dispersa per •erra•, •e à nobis haec Composita pu•arentur codices Prophetarum nostrorum ubique porta•et, & Inimical fidei Nostrae test• fieret veritatis Nostrae. Aug. to. 4. de Cones. s. Evangelist lib. 1. c. 26. & Epistle. 3. ad Volus•anum.
Quomodo potest esse cum Christo qui cum sponsa Christi, at { que } in ejus Ecclesia non est? Cypr. lib. 2. ep. 8. & lib. 4 epist. 2. ad Anton. & lib. de unitat. Eccle. Aug. to. 1. de vera Relig. cap. 5.
Quomodo potest esse cum Christ qui cum Sponsa Christ, At { que } in His Ecclesia non est? Cyprus lib. 2. Epistle. 8. & lib. 4 Epistle. 2. and Anton & lib. de unitat. Eccle. Aug. to. 1. de vera Relig cap. 5.
Figi enim sole bant leges, aut quando { que } inaes incidi, & in locis celeberrimis, ut à qu•libet l•gerentur, proponi. vid. Brisson. ae formul. l. 2. pag. 137. & lib. 3. pag. 323. —
Figi enim sole bant leges, Or quando { que } inaes Incidi, & in locis celeberrimis, ut à qu•libet l•gerentur, proponi. vid. Brisson. ae Formul. l. 2. page. 137. & lib. 3. page. 323. —
Necesse est eos qui Scripturas edissirendo pertracta•t, eti•msi rectae atque unius fidei fuerint, varias pare•e in mullorum locorum obscuritate sententias: quam vis nequaquam ipsa vaerietas ab ejusdem fidei unitate discordet; sicut etiam unus tractator secundum eandem fidem aliter at { que } aliter eundem locum potest exponere, quia hoc ejus obscuritas patitur. Aug. cp. 19.
Necessary est eos qui Scripturas edissirendo pertracta•t, eti•msi rectae atque unius fidei fuerint, Various pare•e in mullorum locorum obscuritate sententias: quam vis Nequaquam ipsa vaerietas ab ejusdem fidei unitate discordet; sicut etiam Unus tractator secundum eandem fidem aliter At { que } aliter eundem locum potest exponere, quia hoc His obscuritas patitur. Aug. Cp. 19.
Ne quicquam proficit exquisitior quae { que } crudelitas vestra, illecebra est magis sectae, plures efficimur quoties metimur a vobis. Semen est sanguis Christianorum — Inde est quod sententiis vestris gratias agimus, ut est aemulatio divinae rei & humanae, Tertul. Apolog. cap. ult.
Ne quicquam proficit exquisitior Quae { que } crudelitas Vestra, illecebra est magis sectae, plures efficimur How often metimur a vobis. Semen est sanguis Christians — Inde est quod Sententiis vestris gratias agimus, ut est aemulatio Divinae rei & humanae, Tertulian Apology cap. ult.
Ex illis omnibus qui intrinse•è & in occulto intus sunt constat ille Ho•tus conclusus, sons signatus, &c. Aug. de Baptism. cont. Donat. li. 5. cap. 27. Alii ita sunt in dom• Dei, ut ipsi etiam sint eadem Domus Dei — Alii ita ut non pertineant ad compagem Domus, &c. De Bapt. l. 7. c. 51.
Ex illis omnibus qui intrinse•è & in occulto intus sunt constat Isle Ho•tus conclusus, Sons Signatus, etc. Aug. de Baptism. contentedly. Donat. li. 5. cap. 27. Alii ita sunt in dom• Dei, ut ipsi etiam sint Same Domus Dei — Alii ita ut non pertineant ad compagem Domus, etc. De Bapt l. 7. c. 51.
Gal. 2.4. 2 Pet. 2.1. 1 Tim. 4.1, 2. Col. 2.23 2 Tim. 3.5, 6. Occultae ob•epti•nes, Aug. To. 4 de fid. & op. c. 5. NONLATINALPHABET, Isi•. Pelat. li. 1. Epist. 102. Sub i•so Christiani nominis titulo fallit [ inimic { us } ] incautos, &c. Cyp. •eunit. Eccl. Vsitatissi•a haec H•reticorum fraus de personarum revere•tiá & praetextu pietatis sibi fidem praestruere. vid. Aug. To. 1. De morib. Eccle. l. 1. c. 1. & Epist. 120 c. 37. De peccat. merit. & Remiss. lib. 2. c•p. 16. & l. 3 c. 1. & 3.
Gal. 2.4. 2 Pet. 2.1. 1 Tim. 4.1, 2. Col. 2.23 2 Tim. 3.5, 6. occultae ob•epti•nes, Aug. To. 4 the fid. & open. c. 5., Isi•. Pelat. li. 1. Epistle 102. Sub i•so Christians Nominis Titulo Falls [ inimic { us } ] incautos, etc. Cyprus •eunit. Ecclesiastes Vsitatissi•a haec H•reticorum fraus de personarum revere•tiá & praetextu pietatis sibi fidem praestruere. vid. Aug. To. 1. De Morib. Eccle. l. 1. c. 1. & Epistle 120 c. 37. De peccat. merit. & Remiss. lib. 2. c•p. 16. & l. 3 c. 1. & 3.
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Socrat. Hist. lib. 7. cap. 17. Laurent. de la Bar. in Tertull. lib. de Coron. milit. cap 1. Ambros. Tom. 4. lib. de iis qui mysterijs initiantur, cap. 7.
Socrates Hist. lib. 7. cap. 17. Laurent. de la Bar. in Tertul lib. de Coron. Milit. cap 1. Ambos Tom. 4. lib. de iis qui mysterijs initiantur, cap. 7.
Tertull. de Corona milit. cap. 3. & de spectaculis, cap 4. Ambros. To. 4. de Sacram. lib. 1. c. 2. Basil. Mag. To. 2. de Spir. Sancto. cap. 11. Nid. Brisson. Comment. in lib. Dominico, &c. pag. 137.
Tertul de Corona Milit. cap. 3. & de spectaculis, cap 4. Ambos To. 4. de Sacrament lib. 1. c. 2. Basil. Mag. To. 2. de Spir. Sancto. cap. 11. Nid. Brisson. Comment. in lib. Dominic, etc. page. 137.
Qui gehennas metuit, non peccare metuit, sed ardere, ille autē peccare metuit, qui peccatum ipsum sicut gehennas odit. Aug. Epi. 144. In ipsa intus voluntate peccat, qui non voluntate, sid •imore non peccat, Idem con. 2. Ep•. Pelag. li. 1. cap. 9. & lib. 2. cap. 9. Non sicut feram & timeo & odi, ita etiam patrem vereor quem timeo & amo. Cle. Alex. strom. li. 2.
Qui gehennas metuit, non Peccare metuit, sed ardere, Isle autē Peccare metuit, qui peccatum ipsum sicut gehennas odit. Aug. Epi. 144. In ipsa intus voluntate peccat, qui non voluntate, sid •imore non peccat, Idem con. 2. Ep•. Pelagius li. 1. cap. 9. & lib. 2. cap. 9. Non sicut feram & Timeo & Odin, ita etiam patrem Vereor Whom Timeo & Amo. Cle. Alexander strom. li. 2.
Nec si per hypo the sin d Deo po testalē acceperu •acundi •a quae sunt prohi•ita••tra ullan. •aena•: — sed 〈 ◊ 〉 persuasum habae 〈 ◊ 〉 ▪ fore, ut Deum lat•ant quae gerit, in anim•m u•quam inda •ut aliqu•d 〈 ◊ 〉 prae•er 〈 … 〉 A• x. ••om. l. 4.
Nec si per hypo the since worser God po testalem acceperu •acundi •a Quae sunt prohi•ita••tra ullan. •aena•: — said 〈 ◊ 〉 Persuasum habae 〈 ◊ 〉 ▪ before, ut God lat•ant Quae gerit, in anim•m u•quam India •ut aliqu•d 〈 ◊ 〉 prae•er 〈 … 〉 A• x. ••om. l. 4.
Qui perspicit apud te paratam fuisse virtutem, reddet pro virtute mercedem. Nunquid Cain cum Deo munus offerret jam peremerat fratrem? & tamen parricidium mente conceptum Deus providus ante damnavit, ut illic cogitatio prava, & perniciosa conceptio Deo providente prospecta est: ita & in Dei servis, apud quos confessio cogitatur, & martyrium mente concipitur, animus ad bonum deditus, Deo judice coronatur. Aliud est martyrio animum deesse, aliud animo desuisse martyrium — nec enim sanguin•m vestrum quaerit Deus, sed fidem. Cypr. de mortal. Ne { que } enim in sacrificiis quae Abel & Cain primi obtulerunt, munera eorum Deus, sed corda intuebatur, utile placeret in munere qui placebat in corde. Idem de Orat. Domini.
Qui perspicit apud te paratam Fuisse virtutem, reddet Pro virtute mercedem. Whether Cain cum God munus offerret jam peremerat fratrem? & tamen parricidium mente conceptum Deus providus ante Damnavit, ut illic cogitatio prava, & perniciosa conceptio God provident prospecta est: ita & in Dei servis, apud quos confessio cogitatur, & martyrium mente concipitur, animus ad bonum deditus, God judice coronatur. Aliud est Martyrdom animum deesse, Aliud animo desuisse martyrium — nec enim sanguin•m Vestrum Query Deus, sed fidem. Cyprus the Mortal. Ne { que } enim in Sacrifices Quae Abel & Cain Primi obtulerunt, Munera Their Deus, sed Corda intuebatur, utile placeret in munere qui placebat in cord. Idem de Orat Domini.
Infantiam Christi studiosè persequuntur, & antequàm formetur Christus in nobis, in ipso piae conversationis initio ut extinguatur Spiritus, & suffocetur vita justitiae, penitus elaborant, Cyprian. Serm. de stella & Magis. Aug. Epist. 42.
Infantiam Christ studiosè persequuntur, & antequàm formetur Christus in nobis, in ipso Pious conversationis initio ut extinguatur Spiritus, & suffocetur vita justitiae, penitus elaborant, Cyprian. Sermon de stella & Magis. Aug. Epistle 42.
Manifesta se tum Dei virtus contra odia humana porrexit: cum tanto magis Christus praedicaretur, quanto magis praedicari inhiberetur. Hilar. contra Auxent.
Manifesta se tum Dei virtus contra Odia Humana porrexit: cum tanto magis Christus praedicaretur, quanto magis praedicari inhiberetur. Hilar. contra Auxentius.
Communicabant inter se reg•atribus ac Sacerdotalis propterea quod Christus Dominus secundum Humanitatem Rex futurus erat, & Sacerdes. Theodoret. Quaest. in Num. qu. 52.
Communicabant inter se reg•atribus ac Sacerdotalis propterea quod Christus Dominus secundum Humanitatem Rex Future erat, & Sacerdes. Theodoret Question in Num. queen. 52.
Sacerdos Ecclesiae habentis praeputium. Hieron. To. 3. lib. quaest. Heb. in Genes. Verisimile est illum esse ex illis Gentibus quae Palaestinamincolebant. Theodoret. Quaest. 63. in Genes.
Sacerdos Ecclesiae habentis praeputium. Hieron. To. 3. lib. Question. Hebrew in Genesis. Verisimile est Ilum esse ex illis Gentibus Quae Palaestinamincolebant. Theodoret Question 63. in Genesis.
Quod Deus tantopere commendat, quod etiam humano more sub dejeratione testatur, summá utique gravitate & aggredi & custodire debemus, ut in asseveratione Divinae gratiae permanentes, in fructu quoque ejus & emolumento proinde perseverare possimus. Tertul. de poenitent. cap. 4.
Quod Deus tantopere commendat, quod etiam Human more sub dejeratione testatur, summá Utique gravitate & aggredi & Guard debemus, ut in asseveration Divinae Gratiae permanentes, in fructu quoque His & emolumento Therefore perseverare possimus. Tertulian de penitent. cap. 4.
Vbi legitur quod poeniteat cum, mutatio rerum significatur immutabili manente praescientiá diviná. Aug. de Civi. Dei, lib. 17. cap. 7 & lib. 22. cap. 1, 2. Iust. Martyr, Quest. & Resp. ad Orthodox. qu. 36.
Vbi legitur quod poeniteat cum, Change rerum Signify immutabili manente praescientiá diviná. Aug. de Civil. Dei, lib. 17. cap. 7 & lib. 22. cap. 1, 2. Just Martyr, Quest. & Resp. ad Orthodox. queen. 36.
Basil. tom. 1. Homil. Quod Deus non est Autor mali. Iustin. Mart. Apolog. 1. NONLATINALPHABET — NONLATINALPHABET. Vid. Tert. advers. Marc. l. 2. c. 6, 7. — 9. Prov. 1.29. Eccles. 7.29. Esay 66.3, 4.
Basil. tom. 1. Homily Quod Deus non est Author mali. Justin Mart. Apology 1. —. Vid. Tert adverse. Marc. l. 2. c. 6, 7. — 9. Curae 1.29. Eccles. 7.29. Isaiah 66.3, 4.
Hostia si ad aras reluctata fuisset, invito Deo offerri putaba•t. Macro•. Saturn. l 3. c. 5. Imò •on nisi volentem & •elut anuentem mactabant. Plutarc. Sympos. lib. 8. cap. 8. NONLATINALPHABET.
Hostia si ad aras reluctata fuisset, invito God offerri putaba•t. Macro•. Saturn. l 3. c. 5. Imò •on nisi volentem & •elut anuentem mactabant. Plutarch. Sympos. lib. 8. cap. 8..
Quia voluit, quando voluit, quomodo voluit. Aug. de trin. l. 4. cap. 13. Passiones animi & corporis dispensationis voluntate sive ulla necessitate suscepit. lib. 83. Quaest. cap. 80. Spiritum cum verbo sponte dimisit praevento carnisic•• officio. Ter•. Apol. cap. 21.
Quia voluit, quando voluit, quomodo voluit. Aug. de trin. l. 4. cap. 13. Passions animi & corporis dispensationis voluntate sive ulla necessitate suscepit. lib. 83. Question cap. 80. Spiritum cum verbo sponte Dimisit praevento carnisic•• Officio. Ter•. Apollinarian cap. 21.
See Hooker lib. 5. Num. 48. Field of the Church. lib. 5. cap. 18. Between these diverse desires, no Repugnancie but a Subordination. Filius Dei qui dixit & facta sunt, Mandavit & creata sunt omnia: secundum hoc quod Fil•us •ominis temperat sententiam, &c. Hiero. Ep. 70.2. lib. 2. advers. Pelagium.
See Hooker lib. 5. Num. 48. Field of the Church. lib. 5. cap. 18. Between these diverse Desires, no Repugnancy but a Subordination. Filius Dei qui dixit & facta sunt, Mandavit & Created sunt omnia: secundum hoc quod Fil•us •ominis temperate sententiam, etc. Hiero Epistle 70.2. lib. 2. adverse. Pelagium.
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Notani qui de l•gum relaxatione scripserunt, eas esse optimas relaxationes, quibus annexa est commutatio sive compensatio, Grot ▪ de satisfact. Christi, cap. 5.
Notani qui de l•gum relaxatione scripserunt, eas esse optimas relaxationes, quibus annexa est commutatio sive compensatio, Grot ▪ the Satisfact. Christ, cap. 5.
Navicula in qua erat Iudas turhabatur, unde & Petrus, qui erat fi•mus meritis suis, turbabatur ali•nis Ambros. in Luc. 5. NONLATINALPHABET. Hesiod. D•lirant r•ges, plectuntur Achivi.
Navicula in qua erat Iudas turhabatur, unde & Peter, qui erat fi•mus Meritis suis, turbabatur ali•nis Ambos in Luke 5.. Hesiod. D•lirant r•ges, plectuntur Achivi.
Dicit Apostolu•, Ad tempus deci •as Levitis solut as faisse, quia non semper viverent; Meichised•c vero, quia immortalis sit, retinere us { que } in finem quod à Deos•mel illi datum est, Calv. in Heb. 7.8.
Dicit Apostolu•, Ad Tempus deci •as Levites Solut as faisse, quia non semper viverent; Meichised•c vero, quia Immortal sit, retinere us { que } in finem quod à Deos•mel illi datum est, Calvin in Hebrew 7.8.
Hic est astus Satanae aliment is fraudare pios Minis•res ut Ecclesia talibus destituatur, &c. Calvin. in Gal. 6.6. Satan hac arte tentat Doctrin• privare Ecclesiam, dum inopiae & samis me•u plurimos absterret ne id oneris suscipiant, Idem in 1 Tim. 5.17. vid. Muscul. in Gal. 6.6. & in 1 Tim. 3.2. Bishop Iewels Sermons on Hag. 1.2.3.4. pag. 181.182. on Psal. 69.9. pag. 191-194. Perkins in his Sermon of the Duties and Dignities of the Ministry. H•okers Eccl. policy, lib. 5. Num. 79. Hildersh•m on Ioh. 4. pag. 300.301.319.323. Balto• in his Epistle dedicatory to his discourse of true happinesse Gr•g. Thol. s. de Repub. lib. 13. cap. 17.
Hic est Astus Satan aliment is fraudare Pios Minis•res ut Ecclesia Talibus destituatur, etc. calvin. in Gal. 6.6. Satan hac arte Tentat Doctrin• privare Church, dum inopiae & samis me•u Plurimos absterret ne id oneris suscipiant, Idem in 1 Tim. 5.17. vid. Muscul. in Gal. 6.6. & in 1 Tim. 3.2. Bishop Jewels Sermons on Hag. 1.2.3.4. page. 181.182. on Psalm 69.9. page. 191-194. Perkins in his Sermon of the Duties and Dignities of the Ministry. H•okers Ecclesiastes policy, lib. 5. Num. 79. Hildersh•m on John 4. page. 300.301.319.323. Balto• in his Epistle dedicatory to his discourse of true happiness Gr•g. Thol. s. de Republic lib. 13. cap. 17.
Deus naturarum bonarum Creator optimus, malarum voluntatum justissimus ordinator. Aug. de Civit. Dei, li. 11. c. 17. l. 14. ca. 26. & to .7. cont. Iulian. Pelag. l. 5. c. 3. De Grat ▪ & Lib. Arbitr. c. 23. de Praedest. storum. cap. 10.
Deus naturarum bonarum Creator optimus, malarum voluntatum justissimus ordinator. Aug. de Civit Dei, li. 11. c. 17. l. 14. circa 26. & to.7. contentedly. Iulian. Pelagius l. 5. c. 3. De Grat ▪ & Lib. Arbitr. c. 23. the Predest. storum. cap. 10.
