Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford.
who besides the limitednesse of his nature, as he is a Creature, hath contracted much deficiencie and deformitie as he is a Sinner. God never made him to be an End unto himselfe, to be the Center of his owne motions,
who beside the limitedness of his nature, as he is a Creature, hath contracted much deficiency and deformity as he is a Sinner. God never made him to be an End unto himself, to be the Centre of his own motions,
namely the Insufficiency of the Creature to satiate the desires, and quiet the motions of the Soule of man, is the point I am now to speake of, out of these words.
namely the Insufficiency of the Creature to satiate the Desires, and quiet the motions of the Soul of man, is the point I am now to speak of, out of these words.
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For understanding whereof, wee must know that it was not God in the Creation, but sinne and the curse which attended it, that brought this Vanity and Vexation upon the Creature.
For understanding whereof, we must know that it was not God in the Creation, but sin and the curse which attended it, that brought this Vanity and Vexation upon the Creature.
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It put bitternesse into the Soule that it cannot relish the Creature, and it put Vanity into the Creature, that it cannot nourish nor satisfie the Soule.
It put bitterness into the Soul that it cannot relish the Creature, and it put Vanity into the Creature, that it cannot nourish nor satisfy the Soul.
The Desires of the Soule can never be satisfied with any Good, till they finde in it these two qualities or relations, wherein indeed the formalitie of Goodnesse doth consist;
The Desires of the Soul can never be satisfied with any Good, till they find in it these two qualities or relations, wherein indeed the formality of goodness does consist;
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for it is with the minde as with the body, the richest attire that is if it be either too loose or too straite, however it may please a mans pride, must needs offend his body.
for it is with the mind as with the body, the Richest attire that is if it be either too lose or too strait, however it may please a men pride, must needs offend his body.
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the case is plaine, that it can never be fully satisfied with its obiect, unlesse that likewise be subordinate and linked to the Obiect of the superior faculty, which is God.
the case is plain, that it can never be Fully satisfied with its Object, unless that likewise be subordinate and linked to the Object of the superior faculty, which is God.
But now it is not sufficient that there be Proportion, unlesse withall there be Propriety. For God is a Proportionable Good unto the nature of divels as well as of men or good angels,
But now it is not sufficient that there be Proportion, unless withal there be Propriety. For God is a Proportionable Good unto the nature of Devils as well as of men or good Angels,
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So that till we can recover this Vnion, and make up this breach againe, it is impossible for the Soule of man to receive any satisfaction from the Creature alone.
So that till we can recover this union, and make up this breach again, it is impossible for the Soul of man to receive any satisfaction from the Creature alone.
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Man is naturally a proud Creature, of high projects, of unbounded desires, ever framing to himselfe I know not what imaginarie and phantasticall felicities, which have no more proportion unto reall and true contentment,
Man is naturally a proud Creature, of high projects, of unbounded Desires, ever framing to himself I know not what imaginary and fantastical felicities, which have no more proportion unto real and true contentment,
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Ever since the fall of Adam he hath an itch in him to be a god within himselfe, the fountaine of his owne goodnesse, the contriver of his owne sufficiencie;
Ever since the fallen of Adam he hath an itch in him to be a god within himself, the fountain of his own Goodness, the contriver of his own sufficiency;
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But alas, after hee hath toil'd out his heart, and wasted his spirits, in the most exact inuentions that the Creature could minister unto him, Salomon here, the most experienc'd for enquirie, the most wise for contrivance, the most wealthy for compassing such earthly delights, hath,
But alas, After he hath toiled out his heart, and wasted his spirits, in the most exact Inventions that the Creature could minister unto him, Solomon Here, the most experienced for enquiry, the most wise for contrivance, the most wealthy for compassing such earthly delights, hath,
and purest quintessence, which the varieties of the Creatures could afford, at last pronounced of them all, That they are Vanitie and vexation of spirit:
and Purest quintessence, which the varieties of the Creatures could afford, At last pronounced of them all, That they Are Vanity and vexation of Spirit:
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Like Thornes, in their gathering they pricke, that is their Uexation, and in their burning they suddenly blaze and waste away, that is their Uanitie. Vanitie in their duration, fraile and perishable things;
Like Thorns, in their gathering they prick, that is their Vexation, and in their burning they suddenly blaze and waste away, that is their Vanity. Vanity in their duration, frail and perishable things;
and Vexation in their enjoyment, they nothing but molest and disquiet the heart. The eye, saith Salomon, is not satisfied with seeing, nor the eare with hearing.
and Vexation in their enjoyment, they nothing but molest and disquiet the heart. The eye, Says Solomon, is not satisfied with seeing, nor the ear with hearing.
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and serue more immediately for the supplies of the reasonable Soule, yet a mans eye-strings may even cracke with vehemencie of poring, his eares may be filled with all the varietie of the most exquisite sounds and harmonies,
and serve more immediately for the supplies of the reasonable Soul, yet a men eyestrings may even Crac with vehemency of poring, his ears may be filled with all the variety of the most exquisite sounds and harmonies,
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Who would have thought that the favour of a prince, the adoration of the people, the most conspicuous honours of the court, the liberty of utterly destroying his most bitter adversaries, the sway of the sterne and universall negotiations of state, the concurrency of all the happinesse, that wealth,
Who would have Thought that the favour of a Prince, the adoration of the people, the most conspicuous honours of the court, the liberty of utterly destroying his most bitter Adversaries, the sway of the stern and universal negotiations of state, the concurrency of all the happiness, that wealth,
or honour, or intimatenesse with the prince, or Deity with the people, or extremitie of luxurie could afford, would possibly have left any roome or nooke in the heart of Haman for discontent? and yet doe but observe,
or honour, or intimateness with the Prince, or Deity with the people, or extremity of luxury could afford, would possibly have left any room or nook in the heart of Haman for discontent? and yet do but observe,
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how the want of one Iewes knee (who dares not give divine worship to any but his Lord) blasts all his other glories, brings a damp upon all his other delights, makes his head hang downe, and his mirth wither:
how the want of one Iewes knee (who dares not give divine worship to any but his Lord) blasts all his other Glories, brings a damp upon all his other delights, makes his head hang down, and his mirth wither:
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a man that built whole cities, and dwelt in Ivorie palaces, and yet the want of one poore Vineyard of Naboth brings such a heavinesse of heart, such a deadnesse of countenance on so great a person,
a man that built Whole cities, and dwelled in Ivory palaces, and yet the want of one poor Vineyard of Naboth brings such a heaviness of heart, such a deadness of countenance on so great a person,
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but with a criticall fruition, To finde out that good which God had given men under the sunne, and that in such abundance of all things, learning, honour, pleasure, peace, plenty, magnificence, fortaine supplies, roiall visits, noble confederacies,
but with a critical fruition, To find out that good which God had given men under the sun, and that in such abundance of all things, learning, honour, pleasure, peace, plenty, magnificence, fortaine supplies, royal visits, noble confederacies,
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as that in him was the patterne of a compleat prince beyond all the plat-formes and Ideas of Plato and Zenophon; and yet even he was never able to repose his heart upon any or all these things together, till he brings in the feare of the Lord for the close of all.
as that in him was the pattern of a complete Prince beyond all the platforms and Ideas of Plato and Zenophon; and yet even he was never able to repose his heart upon any or all these things together, till he brings in the Fear of the Lord for the close of all.
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God had delivered them from a bitter thraldome, had divided the sea before them, and destroied their enemies behind them, had given them bread from heaven,
God had Delivered them from a bitter thraldom, had divided the sea before them, and destroyed their enemies behind them, had given them bred from heaven,
his mercies were magnified with the power of his miracles, and his miracles crowned with the sweetenesse of his mercies, besides the assurance of great promises to bee performed in the holy land:
his Mercies were magnified with the power of his Miracles, and his Miracles crowned with the sweetness of his Mercies, beside the assurance of great promises to be performed in the holy land:
it was not enough that God shewed them mercies, unlesse his mercies were dressed up and fitted to their palate, They tempted God, and limited the holy one of Israel, saith the Prophet.
it was not enough that God showed them Mercies, unless his Mercies were dressed up and fitted to their palate, They tempted God, and limited the holy one of Israel, Says the Prophet.
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The ground whereof is the Vast disproportion which is betweene the Creature and the soule of man, whereby it comes to passe, that it is absolutely impossible for one to fill up the other.
The ground whereof is the Vast disproportion which is between the Creature and the soul of man, whereby it comes to pass, that it is absolutely impossible for one to fill up the other.
and that will easily appeare if wee consider him in any estate, either Created or Corrupted. In his Created estate he was made with a Soule capable of more glory,
and that will Easily appear if we Consider him in any estate, either Created or Corrupted. In his Created estate he was made with a Soul capable of more glory,
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For notwithstanding it be true, That the glory of God cannot be attain'd unto, by the vertue of any action which man either can, or ever could haue performed:
For notwithstanding it be true, That the glory of God cannot be attained unto, by the virtue of any actium which man either can, or ever could have performed:
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as if when one onely Captaine had by his wisedome discomfited and defeated an enemie, the prince notwithstanding should reward his alone seruice, with the advancement of the whole armie which he led. But this by the way.
as if when one only Captain had by his Wisdom discomfited and defeated an enemy, the Prince notwithstanding should reward his alone service, with the advancement of the Whole army which he led. But this by the Way.
whence arise distractions of heart, thoughts for to morrow, rovings and inquisitions of the soule after infinite varieties of earthly things, swarmes of lusts, sparkles of endlesse thoughts, those secret flowings,
whence arise distractions of heart, thoughts for to morrow, rovings and inquisitions of the soul After infinite varieties of earthly things, swarms of Lustiest, sparkles of endless thoughts, those secret flowings,
but because it can never finde any thing on which to rest, or that hath roome enough to entertaine so ample and so endlesse a guest? Let us then looke a little into the particulars of that great disproportion and Insufficiencie of any or all the Creatures under the sun to make up an adequate and suteable Happinesse for the soule of man.
but Because it can never find any thing on which to rest, or that hath room enough to entertain so ample and so endless a guest? Let us then look a little into the particulars of that great disproportion and Insufficiency of any or all the Creatures under the sun to make up an adequate and suitable Happiness for the soul of man.
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Salomon here expresseth it in Two words, Vanitie and Uexation. From the first of these wee may observe a threefold disproportion betweene the Soule and the Creatures.
Solomon Here Expresses it in Two words, Vanity and Vexation. From the First of these we may observe a threefold disproportion between the Soul and the Creatures.
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When David would shew the infinite distance betweene God and man in power and strength, he expresseth the basenesse of man by his vanitie, To be laid in the ballance, they are altogether lighter then vanitie.
When David would show the infinite distance between God and man in power and strength, he Expresses the baseness of man by his vanity, To be laid in the balance, they Are altogether lighter then vanity.
Psal. 62. 9. And surely if we waigh the Soule of man and all the Creatures under the Sunne together, we shall finde them lighter then Vanitie it selfe.
Psalm 62. 9. And surely if we weigh the Soul of man and all the Creatures under the Sun together, we shall find them lighter then Vanity it self.
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All the Goodnesse and honour of the Creature ariseth from one of these Two grounds: Either from mans coining or from Gods, either from Opinion imposed upon them by men,
All the goodness and honour of the Creature arises from one of these Two grounds: Either from men coining or from God's, either from Opinion imposed upon them by men,
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an eternall substance? A man may make himselfe like these things, he may debase himselfe into the vilenesse of an Idoll, They that make them are like unto them;
an Eternal substance? A man may make himself like these things, he may debase himself into the vileness of an Idol, They that make them Are like unto them;
hee may under-value and uncoyne himselfe, blot out Gods Image and Inscription, and write in the image and inscription of earth and Satan, he may turne himselfe into brasse and iron and reprobate silver, as the Prophet speakes;
he may undervalue and uncoin himself, blot out God's Image and Inscription, and write in the image and inscription of earth and Satan, he may turn himself into brass and iron and Reprobate silver, as the Prophet speaks;
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we cannot so much as change the color of a haire or adde a cubite to our stature, much lesse can we make any thing of equall worth with our whole selves.
we cannot so much as change the colour of a hair or add a cubit to our stature, much less can we make any thing of equal worth with our Whole selves.
or preferments, or secular accommodations, then on the Soules of men, whose perdition is oftentimes the price of their advancements? but yet still Saint Pauls rule must hold, For meat• destroy not the worke of God, for money betray not the bloud of Christ, destroy not him with thy meate, with thy dignities, with thy preferments, for whom Christ died.
or preferments, or secular accommodations, then on the Souls of men, whose perdition is oftentimes the price of their advancements? but yet still Saint Paul's Rule must hold, For meat• destroy not the work of God, for money betray not the blood of christ, destroy not him with thy meat, with thy dignities, with thy preferments, for whom christ died.
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We were not redeemed with silver and gold from our vaine Conversation, saith the Apostle 1. Pet. 1. 18. and therefore these things are of too base a nature to be put into the ballance with the soules of men;
We were not redeemed with silver and gold from our vain Conversation, Says the Apostle 1. Pet. 1. 18. and Therefore these things Are of too base a nature to be put into the balance with the Souls of men;
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And therefore this should reach all those upon whom the Lord hath bestow'd a greater portion of this Opinionative felicitie, I meane, of money, honour, reputation, or the like;
And Therefore this should reach all those upon whom the Lord hath bestowed a greater portion of this Opinionative felicity, I mean, of money, honour, reputation, or the like;
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nor to boast in the multitude of their riches, as the Prophet speakes, Psal. 49. 6. (for that is certainely one great effect of the Deceitfulnesse of Riches, spoken of Matth. 13. 22. to perswade the Soule that there is more in them then indeed there is) and the Psalmist gives an excellent reason in the ▪ same place, No man can by any meanes redeeme his brother,
nor to boast in the multitude of their riches, as the Prophet speaks, Psalm 49. 6. (for that is Certainly one great Effect of the Deceitfulness of Riches, spoken of Matthew 13. 22. to persuade the Soul that there is more in them then indeed there is) and the Psalmist gives an excellent reason in the ▪ same place, No man can by any means Redeem his brother,
whereas if they cannot change a haire of a mans head, nor adde an inch to his stature, they can much lesse make an accession of the least dramme of merit,
whereas if they cannot change a hair of a men head, nor add an inch to his stature, they can much less make an accession of the least dram of merit,
that the poore whom they despise may in Christs body have a higher roome then they (as the Apostle saith, Hath not God chosen the poore in this world, Rich in faith, Iam. 2. 5.) I say,
that the poor whom they despise may in Christ body have a higher room then they (as the Apostle Says, Hath not God chosen the poor in this world, Rich in faith, Iam. 2. 5.) I say,
and the poore the smaller, though they take up more roome, yet they put no more matter nor worth into the word which they compound, they would never suffer the tympanie and inflation of pride or superciliousnesse, of selfe-attributions,
and the poor the smaller, though they take up more room, yet they put no more matter nor worth into the word which they compound, they would never suffer the tympany and inflation of pride or superciliousness, of self-attributions,
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and content to cover himselfe with leather, yet you are still members of the same common body, animated with the same spirit of Christ, moulded out of the same dirt, appointed for the same inheritance, borne out of the same wombe of natural blindnesse, partakers of the same great and pretious promises (there was not one price for the Soule of the poore man,
and content to cover himself with leather, yet you Are still members of the same Common body, animated with the same Spirit of christ, moulded out of the same dirt, appointed for the same inheritance, born out of the same womb of natural blindness, partakers of the same great and precious promises (there was not one price for the Soul of the poor man,
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And now it is needlesse to search out the worth of the Creature, Our Saviour will decide the point, What shall a man gaine though he winne the whole World, and lose his owne soule,
And now it is needless to search out the worth of the Creature, Our Saviour will decide the point, What shall a man gain though he win the Whole World, and loose his own soul,
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or what shall a man give in exchange for his soule? To which of the Creatures said God at any time, Let us create it after our image? of which of the Angels said He at any time, Let us restore them to our image againe? there is no Creature in heaven or earth, which is recompence enough for the losse of a Soule.
or what shall a man give in exchange for his soul? To which of the Creatures said God At any time, Let us create it After our image? of which of the Angels said He At any time, Let us restore them to our image again? there is no Creature in heaven or earth, which is recompense enough for the loss of a Soul.
Can a man carrie the world into hell with him to bribe the flames, or corrupt his tormentors? No saith the Psalmist, His glory shall not descend after him, Psal. 49. 17. but can hee buy out his pardon before he comes thither? no neither, the Redemption of a Soule is more pretious, vers. 8. we know the Apostle counts all things Dung, Phil. 3. 8. and will God take dung in exchange for a soule? Certainely, Beloved,
Can a man carry the world into hell with him to bribe the flames, or corrupt his tormentors? No Says the Psalmist, His glory shall not descend After him, Psalm 49. 17. but can he buy out his pardon before he comes thither? no neither, the Redemption of a Soul is more precious, vers. 8. we know the Apostle counts all things Dung, Philip 3. 8. and will God take dung in exchange for a soul? Certainly, beloved,
But till then, let a man have all the exquisitest Curiosities of nature heap'd into one vessell, let him be moulded out of the most delicate ingredients,
But till then, let a man have all the exquisitest Curiosities of nature heaped into one vessel, let him be moulded out of the most delicate ingredients,
and noblest principles that the world can contribute, let there be in his body a concurrency of all beauty and feature, in his nature an Eminence of all Sweetnesse and ingenuity, in his minde a conspiration of the politest,
and Noblest principles that the world can contribute, let there be in his body a concurrency of all beauty and feature, in his nature an Eminence of all Sweetness and ingenuity, in his mind a conspiration of the politest,
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and most choice varieties of all kinde of learning, yet still the spirit of that man is no whit more valueable and pretious, no whit more proportionable to Eternall Happinesse,
and most choice varieties of all kind of learning, yet still the Spirit of that man is no whit more valueable and precious, no whit more proportionable to Eternal Happiness,
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and death hath equall'd all, then at last there will come a day when all mankinde shall be summon'd naked, without difference of degrees before the same tribunall;
and death hath equaled all, then At last there will come a day when all mankind shall be summoned naked, without difference of Degrees before the same tribunal;
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when those puntoes, and formalities, and cuts, and fashions, and distances, and complements, which are now the darling sinnes of the upper end of the world, shall be prov'd to have beene nothing else but well-acted vanities:
when those puntoes, and formalities, and cuts, and fashions, and distances, and compliments, which Are now the darling Sins of the upper end of the world, shall be proved to have been nothing Else but well-acted vanities:
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when the pride, luxurie, riot, swaggering, interlarded and complementall oathes, nice and quaint lasciviousnesse, new invented courtings and adorations of beauty, the so much studied and admited sinnes of the gallantrie of the world, shall be pronounc'd out of the mouth of God himselfe to have beene nothing else but glittering abominations;
when the pride, luxury, riot, swaggering, interlarded and complemental Oaths, Nicaenae and quaint lasciviousness, new invented courtings and adorations of beauty, the so much studied and admitted Sins of the gallantry of the world, shall be pronounced out of the Mouth of God himself to have been nothing Else but glittering abominations;
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when the adulterating of wares, the counterfeiting of lights, the double waight and false measures, the courteous equivocations of men greedy of gaine, which are now almost woven into the very arts of trading, shall be pronounced nothing else but mysteries of iniquitie and selfe-deceivings:
when the adulterating of wares, the counterfeiting of lights, the double weight and false measures, the courteous equivocations of men greedy of gain, which Are now almost woven into the very arts of trading, shall be pronounced nothing Else but Mysteres of iniquity and self-deceivings:
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when the curious subtilties of more choise wits, the knottie questions, and vaine strife of words, the disputes of reason, the variety of reading, the very circle of generall and secular learning pursued with so much eagernesse by the more ingenious spirits of the world, shall bee all pronounc'd but the thinne cobwebs,
when the curious subtleties of more choice wits, the knotty questions, and vain strife of words, the disputes of reason, the variety of reading, the very circle of general and secular learning pursued with so much eagerness by the more ingenious spirits of the world, shall be all pronounced but the thin cobwebs,
and lastly, when that poore despised profession of the power of Christianitie, a trembling at the Word of God, a scrupulous forbearance not of oathes onely,
and lastly, when that poor despised profession of the power of Christianity, a trembling At the Word of God, a scrupulous forbearance not of Oaths only,
but of idle words, a tendernesse and aptnesse to bleed at the touch of any sinne, a boldnesse to withstand the corruptions of the times, a conscience of but the appearances of evill, a walking mournfully and humbly before God, a heroicall resolution to be strict and circumspect, to walke in an exact and geometricall holinesse in the midst of a crooked and perverse generation, the so much conclamated and scorned peevishnesse of a few silly, unpolitique, unregarded hypocrits as the world esteemes them, shall in good earnest from the mouth of God himselfe bee declared to have beene the true narrow way which leadeth to salvation,
but of idle words, a tenderness and aptness to bleed At the touch of any sin, a boldness to withstand the corruptions of the times, a conscience of but the appearances of evil, a walking mournfully and humbly before God, a heroical resolution to be strict and circumspect, to walk in an exact and geometrical holiness in the midst of a crooked and perverse generation, the so much conclamated and scorned peevishness of a few silly, unpolitic, unregarded Hypocrites as the world esteems them, shall in good earnest from the Mouth of God himself be declared to have been the true narrow Way which leads to salvation,
A second Branch of the disproportion between the soule of man and the Creatures, arising from the Vanitie thereof, is their Deadnesse, unprofitablenesse, inefficacie by any inward vertue of their owne to convey or preserue life in the Soule.
A second Branch of the disproportion between the soul of man and the Creatures, arising from the Vanity thereof, is their Deadness, unprofitableness, inefficacy by any inward virtue of their own to convey or preserve life in the Soul.
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neither trust in uncertaine Riches, but in the living God, 1. Tim. 6. 17 ▪ he opposeth the life of God to the vanitie and uncertainety, the word is, to the Inevidence of Riches, whereby a man can never demonstrate to himselfe or others the certainety or happinesse of his life.
neither trust in uncertain Riches, but in the living God, 1. Tim. 6. 17 ▪ he Opposeth the life of God to the vanity and uncertainty, the word is, to the Inevidence of Riches, whereby a man can never demonstrate to himself or Others the certainty or happiness of his life.
The like opposition we shall finde excellently expressed in the Prophet Ieremie, My people have committed two evils, they have forsaken me the fountaine of Living water,
The like opposition we shall find excellently expressed in the Prophet Ieremie, My people have committed two evils, they have forsaken me the fountain of Living water,
and have hewed them out cisterns, broken cisterns that can hold no water. Ier. 2. 13. That is, my people are willing to attribute the blessings they enjoy,
and have hewed them out cisterns, broken cisterns that can hold no water. Jeremiah 2. 13. That is, my people Are willing to attribute the blessings they enjoy,
She did not know, saith the Lord else where, that I gave her her corne and her wine, and multiplied her silver and gold, &c. but said of them, these are my rewards which my lovers have given me.
She did not know, Says the Lord Else where, that I gave her her corn and her wine, and multiplied her silver and gold, etc. but said of them, these Are my rewards which my lovers have given me.
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with thee, saith the Psalmist, is the Fountaine of life: And so saith the Apostle too, Let your conversation be without covetousnesse, that is, Doe not make an Idoll of the Creature, doe not heape vessels full of monie together,
with thee, Says the Psalmist, is the Fountain of life: And so Says the Apostle too, Let your Conversation be without covetousness, that is, Do not make an Idol of the Creature, do not heap vessels full of money together,
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but saith he, Let your conversation be with contentment, consider that what you have is the dimensum, the portion which God hath allotted you, that foode which he findeth most convenient for you;
but Says he, Let your Conversation be with contentment, Consider that what you have is the dimensum, the portion which God hath allotted you, that food which he finds most convenient for you;
he knowes that more would but cloy you with a surfet of pride or worldlinesse, that you have not wisedome, humility, faith, heavenly mindednesse enough to concoct a more plentifull estate;
he knows that more would but cloy you with a surfeit of pride or worldliness, that you have not Wisdom, humility, faith, heavenly Mindedness enough to concoct a more plentiful estate;
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Well then, saith the Lord, so long as they rested on me, they rested upon a sure supply (All his mercies are sure mercies ) upon a Fountaine which would never faile them:
Well then, Says the Lord, so long as they rested on me, they rested upon a sure supply (All his Mercies Are sure Mercies) upon a Fountain which would never fail them:
but with the prodigall will have their portion in their owne hands, their water in their owne Cisterns, their pits prove unto them but like lobs torrent, deepe and plentifull though they seeme for a time,
but with the prodigal will have their portion in their own hands, their water in their own Cisterns, their pits prove unto them but like lobs torrent, deep and plentiful though they seem for a time,
And so I finde the Prophets assuring us, that Israel which put so much confidence in the carnall policies of Ieroboam for preserving the kingdome of the ten tribes from any re-union with the house of David, was at last constrained to blush at their owne wisedome,
And so I find the prophets assuring us, that Israel which put so much confidence in the carnal policies of Jeroboam for preserving the Kingdom of the ten tribes from any reunion with the house of David, was At last constrained to blush At their own Wisdom,
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Briefly then for that place, there are two excellent things intimated in those two words of Cisterns and Broken Cisterns. First the wealth and honour which men get not from the Lord,
Briefly then for that place, there Are two excellent things intimated in those two words of Cisterns and Broken Cisterns. First the wealth and honour which men get not from the Lord,
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but by carnall dependencies, are but Cisterns at the best, and in that respect they have an evill quality in them, they are like dead water, apt to putrifie and corrupt;
but by carnal dependencies, Are but Cisterns At the best, and in that respect they have an evil quality in them, they Are like dead water, apt to putrify and corrupt;
Besides they are Broken Cisterns too, as they have much mud and rottennesse in them, so they are full of chinkes, at which whatever is cleere and sweet runnes away,
Beside they Are Broken Cisterns too, as they have much mud and rottenness in them, so they Are full of chinks, At which whatever is clear and sweet runs away,
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The worldly pleasures which men enjoy, their youthfull vigor that carried them with delight and furie to the pursuite of fleshly lusts, the content which they were wont to take in the formalities and complements of courtship and good fellowship, with a storme of sickenesse,
The worldly pleasures which men enjoy, their youthful vigor that carried them with delight and fury to the pursuit of fleshly Lustiest, the content which they were wont to take in the formalities and compliments of courtship and good fellowship, with a storm of sickness,
or at farthest a winter of age blowes all away, and then when the fruite is gone, there remaines nothing but the diseases of it behinde, which there surfet had begotten, a conscience worme to torment the soule.
or At farthest a winter of age blows all away, and then when the fruit is gone, there remains nothing but the diseases of it behind, which there surfeit had begotten, a conscience worm to torment the soul.
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We grant indeed that the Lord, being the Fountaine of life, doth allow the Creature in regard of life temporall some subordinate operation and concurrencie in the worke of preserving life in us.
We grant indeed that the Lord, being the Fountain of life, does allow the Creature in regard of life temporal Some subordinate operation and concurrency in the work of preserving life in us.
but Dead instruments, and therefore must never be separated from the Principall. Let God subduct from them that concourse of his owne which actuates and applies them to their severall services,
but Dead Instruments, and Therefore must never be separated from the Principal. Let God subduct from them that concourse of his own which actuates and Applies them to their several services,
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As soone as Christ had cursed the figge-tree, it presently withered and dried up NONLATINALPHABET fr•m the rootes; to shew that it was not the roote alone,
As soon as christ had cursed the Fig tree, it presently withered and dried up fr•m the roots; to show that it was not the root alone,
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Fire came downe from heaven to destroy Sodome, and fire came downe from heaven to advance Elias; the same sea a Sanctuarie unto Israel and a grave unto Egypt;
Fire Come down from heaven to destroy Sodom, and fire Come down from heaven to advance Elias; the same sea a Sanctuary unto Israel and a grave unto Egypt;
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But here the vanitie and wickednesse of many worldly men is justly to be reproved, who Rest on the Creature as on the only staffe and comfort of their life, who count it their principall joy when their corne,
But Here the vanity and wickedness of many worldly men is justly to be reproved, who Rest on the Creature as on the only staff and Comfort of their life, who count it their principal joy when their corn,
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and wine, and oyle encreaseth, who magnifie their owne arts, sacrifice to their owne net and drag (which is the Idolatrie of Covetousnesse, so often spoken of by the Apostle,
and wine, and oil increases, who magnify their own arts, sacrifice to their own net and drag (which is the Idolatry of Covetousness, so often spoken of by the Apostle,
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Nay so much sottishnesse there is in the nature of man, and so much sophistrie in the Creature, that the proud foole in the Gospell from the greatnesse of his wealth, concludes the length of his life, Thou hast much laid up for many yeeres, and the certainety of his mirth and pleasure, Take thine ease, eate, drinke, and be merry.
Nay so much sottishness there is in the nature of man, and so much sophistry in the Creature, that the proud fool in the Gospel from the greatness of his wealth, concludes the length of his life, Thou hast much laid up for many Years, and the certainty of his mirth and pleasure, Take thine ease, eat, drink, and be merry.
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as that men are apt to Deifie themselves in the reflection on their owne greatnes, & to deifie any thing else which contributes to the enlargement of their ambitious purposes.
as that men Are apt to Deify themselves in the reflection on their own greatness, & to deify any thing Else which contributes to the enlargement of their ambitious Purposes.
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and made themselves equall to the most high, Esai. 14. 14. yea their pride made them forget any God save themselves, I am, and there is none besides me, Esai. 47. 7. 8. It was the blasphemous arrogance of Tyrus the rich citty, I am a God, I sit in the seate of God, I have a heart like the heart of God, Ezek. 28. 26. neither are these the sinnes of those times alone;
and made themselves equal to the most high, Isaiah. 14. 14. yea their pride made them forget any God save themselves, I am, and there is none beside me, Isaiah. 47. 7. 8. It was the blasphemous arrogance of Tyre the rich City, I am a God, I fit in the seat of God, I have a heart like the heart of God, Ezekiel 28. 26. neither Are these the Sins of those times alone;
For albeit men with their mouths professe God, there is yet a bitter roote of Atheisme and of Polutheisme in the mindes of men by nature, which is mightily actuated by the abundance of earthly things.
For albeit men with their mouths profess God, there is yet a bitter root of Atheism and of Polytheism in the minds of men by nature, which is mightily actuated by the abundance of earthly things.
What is the reason why oftentimes wee may obserue rich and mighty men in the world to bee more impatient of the Word of God, more bitter scorners of the power of religion, more fearefully given over to the pursuite of fleshly lusts and secular purposes, to vanity, vaine-glory, ambition, revenge, fierce, implacable, bloudy passions, brasen and boasting abominations,
What is the reason why oftentimes we may observe rich and mighty men in the world to be more impatient of the Word of God, more bitter Scorner's of the power of Religion, more fearfully given over to the pursuit of fleshly Lustiest and secular Purposes, to vanity, vainglory, ambition, revenge, fierce, implacable, bloody passion, brazen and boasting abominations,
and thickned their eyes against any feare, or faith, or notice at all of that supreme dominion and impartiall revenge which the most powerfull and just God doth beare over all sinners,
and thickened their eyes against any Fear, or faith, or notice At all of that supreme dominion and impartial revenge which the most powerful and just God does bear over all Sinners,
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and against all sinne? What is the reason why many ordinary men drudge and moile all the yeere long, thinke every houre in the Church so much time lost from their life, are not able to forbeare their covetous practises on Gods owne Day, count any time of their life, any worke of their hand, any sheaffe of their corne, any penny of their purse throwne quite away,
and against all sin? What is the reason why many ordinary men drudge and moil all the year long, think every hour in the Church so much time lost from their life, Are not able to forbear their covetous practises on God's own Day, count any time of their life, any work of their hand, any sheaffe of their corn, any penny of their purse thrown quite away,
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if men did not in their hearts make God a lier, as the Apostle speakes, That the Lord should professe so plainely, from this day upward, since a stone hath beene layed of my house, since you have put your selves to any charges for my worship, I will surely blesse you, and againe, Bring all my tithes into my house,
if men did not in their hearts make God a liar, as the Apostle speaks, That the Lord should profess so plainly, from this day upward, since a stone hath been laid of my house, since you have put your selves to any charges for my worship, I will surely bless you, and again, Bring all my Tithes into my house,
and againe, If thou wilt hearken unto me, and obserue to doe all these things, then all these blessings shall come on thee and over-take thee, blessings in the city and in the field, &c. If men did in good earnest personally,
and again, If thou wilt harken unto me, and observe to do all these things, then all these blessings shall come on thee and overtake thee, blessings in the City and in the field, etc. If men did in good earnest personally,
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and hypothetically, beleeve and embrace these divine truths, How could it be, that men should grudge Almighty God and his worship every farthing which he requires from them of his owne gifts, that they should date let the service and house of God lie dumbe and naked, that they should shut up their bowels of compassion against their poore brethren, and in them venture to denie Christ himselfe a morsell of bread or a mite of monie, that they should neglect the obedience, prophane the name, word,
and hypothetically, believe and embrace these divine truths, How could it be, that men should grudge Almighty God and his worship every farthing which he requires from them of his own Gifts, that they should date let the service and house of God lie dumb and naked, that they should shut up their bowels of compassion against their poor brothers, and in them venture to deny christ himself a morsel of bred or a mite of money, that they should neglect the Obedience, profane the name, word,
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or at least never blessed, by such cursed courses? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man,
or At least never blessed, by such cursed courses? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man,
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Therefore it is that we reade of the Poorerich in faith, and of the Gospell preached to the Poore, and revealed unto babes; because greatnesse and abundance stops the eare,
Therefore it is that we read of the Poorerich in faith, and of the Gospel preached to the Poor, and revealed unto babes; Because greatness and abundance stops the ear,
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Peradventure thou hast as much lands and possessions, as many sheepe and oxen as Iob or Nabal; yet thou hast not the lordship of the clouds, God can harden the heavens over thee, hee can send the mildew and canker into thy corne, the rot and murren into thy cattell;
Peradventure thou hast as much Lands and possessions, as many sheep and oxen as Job or Nabal; yet thou hast not the lordship of the Clouds, God can harden the heavens over thee, he can send the mildew and canker into thy corn, the rot and murren into thy cattle;
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though thy barnes bee full of corne, and thy fats overflow with new wine, yet he can breake the staffe of thy bread, that the flowre and the winepresse shall not feed thee;
though thy Barns be full of corn, and thy fats overflow with new wine, yet he can break the staff of thy bred, that the flower and the winepress shall not feed thee;
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and a condemn'd man is utterly depriu'd the right of any worldly goods (nothing is his ex jure, but onely ex largitate ) and in as much as the sinne of man hath made him ▪ though not a sacrilegious intruder,
and a condemned man is utterly deprived the right of any worldly goods (nothing is his ex jure, but only ex largitate) and in as much as the sin of man hath made him ▪ though not a sacrilegious intruder,
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and, which is yet worst of all, he can open thy conscience, and let in upon thy Soule that lyon which lies at the dore, amaze thee with the sight of thine owne sinnes, the historie of thine evill life, the experience of his terrours, the glimpses and preoccupations of hell, the evident presumptions of irreconciliation with him;
and, which is yet worst of all, he can open thy conscience, and let in upon thy Soul that Lion which lies At the door, amaze thee with the sighed of thine own Sins, the history of thine evil life, the experience of his terrors, the glimpses and preoccupations of hell, the evident presumptions of irreconciliation with him;
at which pinch, however now thou admire and adore thy thicke clay, thou wouldest count it the wisest bargaine thou did'st ever make, to give all thy goods to the poore, to goe bare-foote the whole day with the Prophet Esay, to dresse thy meate with the dung of a man,
At which pinch, however now thou admire and adore thy thick clay, thou Wouldst count it the Wisest bargain thou didst ever make, to give all thy goods to the poor, to go barefoot the Whole day with the Prophet Isaiah, to dress thy meat with the dung of a man,
as the Lord commanded the Prophet Ezekiel, to feede with Micajah in a dungeon on bread of affliction and water of affliction for many yeeres together, that by these or any other meanes thou mightest purchase that inestimable peace, which the whole earth,
as the Lord commanded the Prophet Ezekielem, to feed with Micajah in a dungeon on bred of affliction and water of affliction for many Years together, that by these or any other means thou Mightest purchase that inestimable peace, which the Whole earth,
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Secondly, to remove this naturall deadnesse of the Creature, or rather to recompence it by the accession of a Blessing from God, use meanes to reduce it unto its primitive Goodnesse.
Secondly, to remove this natural deadness of the Creature, or rather to recompense it by the accession of a Blessing from God, use means to reduce it unto its primitive goodness.
In which place, because it is a text then which there are few places of Scripture that come more into dayly and generall use with all sorts of men, it will be needfull to unfold;
In which place, Because it is a text then which there Are few places of Scripture that come more into daily and general use with all sorts of men, it will be needful to unfold;
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It is an Allusion to legall purifications and differences of meates, Levit. 11. No Creature is impure of it selfe, saith the Apostle, in its owne simple created nature:
It is an Allusion to Legal purifications and differences of Meats, Levit. 11. No Creature is impure of it self, Says the Apostle, in its own simple created nature:
yet a prophane abuser of the good things which remaine, partly by inditect procuring them, partly by despising the author of them, by mustering up Gods owne gifts against him in riot, luxurie, pride, uncleanenesse, earthly mindednesse, &c;
yet a profane Abuser of the good things which remain, partly by inditect procuring them, partly by despising the author of them, by mustering up God's own Gifts against him in riot, luxury, pride, uncleanness, earthly Mindedness, etc.;
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hereby it comes to passe that to the uncleane all things are uncleane, because their mindes and consciences are defiled. Now the whole Creation being thus by the sinne of man uncleane,
hereby it comes to pass that to the unclean all things Are unclean, Because their minds and Consciences Are defiled. Now the Whole Creation being thus by the sin of man unclean,
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and by consequence unfitted for humane use, as Saint Peter intimates, I never eate any thing common or uncleane, it was therefore requisite that the Creature should have some Purification, before it was unto men allowed:
and by consequence unfitted for humane use, as Saint Peter intimates, I never eat any thing Common or unclean, it was Therefore requisite that the Creature should have Some Purification, before it was unto men allowed:
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and will at last for themselves in their owne being, deliver the Creatures from that vanity and malediction, unto which by reason of the sinne of man they were subjected,
and will At last for themselves in their own being, deliver the Creatures from that vanity and malediction, unto which by reason of the sin of man they were subjected,
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and if any man be in Christ, not onely He is a New Creature, but saith the Apostle, All things are become New. Those men then who keepe themselves out of Christ,
and if any man be in christ, not only He is a New Creature, but Says the Apostle, All things Are become New. Those men then who keep themselves out of christ,
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in which sense our Saviour useth it, Matth. 4. 4. and elsewhere, If ye call those Gods unto whom the Word of God came, that is, who by Gods Authority and Commission are fitted for subordinate services of Gouernement under him, say ye of him whom the Father hath sanctified, that is, to whom the Word of the Father and his Commission or Command came, to whom the Father hath given Authoritie by his Power,
in which sense our Saviour uses it, Matthew 4. 4. and elsewhere, If you call those God's unto whom the Word of God Come, that is, who by God's authority and Commission Are fitted for subordinate services of Government under him, say you of him whom the Father hath sanctified, that is, to whom the Word of the Father and his Commission or Command Come, to whom the Father hath given authority by his Power,
and fitnesse by his Spirit to Iudge, and save the world, Thou blasphemest, because I said, I am the Sonne of God? Secondly, by that Word I understand more particularly the Fountaine of that Blessing, which the Apostle cals in generall the Word of Truth,
and fitness by his Spirit to Judge, and save the world, Thou Blasphemest, Because I said, I am the Son of God? Secondly, by that Word I understand more particularly the Fountain of that Blessing, which the Apostle calls in general the Word of Truth,
And therefore we finde Christ did not onely say unto the sicke of the Palsie, Thy sinnes are forgiven thee, but also Arise and walke, intimating, that Temporall Blessings come along with the Gospell, it hath the Promises as well of this life as that to come. I never saw the righteous forsaken, saith the Prophet David (suteable to that of the Apostle, He hath said, I will never leave thee nor forsake thee) nor their seed begging their bread;
And Therefore we find christ did not only say unto the sick of the Palsy, Thy Sins Are forgiven thee, but also Arise and walk, intimating, that Temporal Blessings come along with the Gospel, it hath the Promises as well of this life as that to come. I never saw the righteous forsaken, Says the Prophet David (suitable to that of the Apostle, He hath said, I will never leave thee nor forsake thee) nor their seed begging their bred;
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as to make a constant trade of begging their bread, and so to expose the promises of Christ, that they which seeke the kingdome of heaven shall have all other things added to them,
as to make a constant trade of begging their bred, and so to expose the promises of christ, that they which seek the Kingdom of heaven shall have all other things added to them,
Thus we see in generall, That the Blessing or Command of God, and the fountaine of that blessing, the Gospell of Salvation, doe sanctifie the Creature.
Thus we see in general, That the Blessing or Command of God, and the fountain of that blessing, the Gospel of Salvation, do sanctify the Creature.
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But yet neither by the Blessing nor the Gospell is the Creature effectually sanctified unto us, till it be by us apprehended with the Word and Promise,
But yet neither by the Blessing nor the Gospel is the Creature effectually sanctified unto us, till it be by us apprehended with the Word and Promise,
because it was not mingled or temper'd with faith. For Faith hath this singular operation, to particularize and single out God and his Promises unto a mansselfe;
Because it was not mingled or tempered with faith. For Faith hath this singular operation, to particularise and single out God and his Promises unto a mansselfe;
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So then the Creature is sanctified by the Word and Blessing beleeved and embraced, whereby we come to have a neerer right and peculiarity in the Creatures which we enjoy:
So then the Creature is sanctified by the Word and Blessing believed and embraced, whereby we come to have a nearer right and peculiarity in the Creatures which we enjoy:
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for being by Faith united unto Christ and made one with him (which is that noble effect of faith to incorporate Christ and a Christian together) we thereby share with him in the inheritance, not onely of Eternall life,
for being by Faith united unto christ and made one with him (which is that noble Effect of faith to incorporate christ and a Christian together) we thereby share with him in the inheritance, not only of Eternal life,
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therefore in as much as God hath appointed him to be Heire of All things, as the Apostle speakes, we likewise, in the vertue of our fellowship with him, must in a subordinate sense be Heires of all things too.
Therefore in as much as God hath appointed him to be Heir of All things, as the Apostle speaks, we likewise, in the virtue of our fellowship with him, must in a subordinate sense be Heirs of all things too.
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All is yours, saith the Apostle, and you are Christs, and Christ is Gods. Fidelibus totus mundus divitiarum est, The Saints, saith Saint Austin, have All the world for their possession.
All is yours, Says the Apostle, and you Are Christ, and christ is God's Fidelibus totus World divitiarum est, The Saints, Says Saint Austin, have All the world for their possession.
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and it would doubtlesse bee sinne in them to usurpe another mans goods upon presumption of that promise that Christ is theirs, and with him all things:
and it would doubtless be sin in them to usurp Another men goods upon presumption of that promise that christ is theirs, and with him all things:
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so God oftentimes pleaseth to make the faithfull partake not onely in the priviledges, but in the poverty of Christ, that even by that meanes they may be rich in faith and dependance upon God,
so God oftentimes Pleases to make the faithful partake not only in the privileges, but in the poverty of christ, that even by that means they may be rich in faith and dependence upon God,
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If it were possible for any member of Christ to stand absolutely in neede of the use and service of the whole Creation, All the Creatures in the world should undoubtedly waite upon him, and bee appropriated unto him.
If it were possible for any member of christ to stand absolutely in need of the use and service of the Whole Creation, All the Creatures in the world should undoubtedly wait upon him, and be appropriated unto him.
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The Moone should stand still, the Sunne goe backe, the Lions should stop their mouths, the Fire should give over burning, the Ravens should bring him meate, the Heavens should raine downe bread, the Rockes should gush out with water, all the Creatures should muster up themselves to defend the Body of Christ.
The Moon should stand still, the Sun go back, the Lions should stop their mouths, the Fire should give over burning, the Ravens should bring him meat, the Heavens should rain down bred, the Rocks should gush out with water, all the Creatures should muster up themselves to defend the Body of christ.
But though no such absolute necessity shall ever be, yet ordinarily we must learne to beleeve, That those things which God allowes us are best suteable to our particular estate, God knowing us better then we doe our selves:
But though no such absolute necessity shall ever be, yet ordinarily we must Learn to believe, That those things which God allows us Are best suitable to our particular estate, God knowing us better then we do our selves:
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so that All is ours, not absolutely, but subordinately, serviceably according to the exigence of our condition, to the proportion of our faith and furtherance of our Saluation.
so that All is ours, not absolutely, but subordinately, serviceably according to the exigence of our condition, to the proportion of our faith and furtherance of our Salvation.
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The third particular inquire into was, How we doe by Prayer sanctifie the Creature to our selves? This is done in these three courses. 1. In procuring them. We ought not to set about any of our lawfull and just callings without a particular addressing our selves unto God in Prayer.
The third particular inquire into was, How we do by Prayer sanctify the Creature to our selves? This is done in these three courses. 1. In procuring them. We ought not to Set about any of our lawful and just callings without a particular addressing our selves unto God in Prayer.
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This was the practise of good Eleazer Abrahams servant, when he was emploi'd in finding out a wife for his masters sonne, O Lord God of my master Abraham I pray thee send me good speed this day:
This was the practice of good Eleazar Abrahams servant, when he was employed in finding out a wife for his Masters son, Oh Lord God of my master Abraham I pray thee send me good speed this day:
And surely the very Heathen themselves shall in this point rise up in judgement against many prophane Christians, who looke oftner upon their gold then upon their God, as Salvian speakes.
And surely the very Heathen themselves shall in this point rise up in judgement against many profane Christians, who look oftener upon their gold then upon their God, as Salvian speaks.
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that in any matter of consequence they made their entrie upon it by Prayer, commending the successe thereof to the power and providence of those deities which they beleeved.
that in any matter of consequence they made their entry upon it by Prayer, commending the success thereof to the power and providence of those deities which they believed.
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How much more the• … ought we to doe it, who have not onely the Law and Dictate of nature to guide us, who have not deafe and impotent idols to direct our Prayers to, as their gods were;
How much more the• … ought we to do it, who have not only the Law and Dictate of nature to guide us, who have not deaf and impotent Idols to Direct our Prayers to, as their God's were;
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Who have thirdly from Christ That Legitimate, Ordinarie, Fundamentall Prayer, as Tertullian cals it, The Lords Prayer, as a Rule and Directorie by him framed to instruct us how to Pray,
Who have Thirdly from christ That Legitimate, Ordinary, Fundamental Prayer, as Tertullian calls it, The lords Prayer, as a Rule and Directory by him framed to instruct us how to Pray,
Who lastly have also the Altar of Christ to receive, the Incense of Christ to perfume, the Name and Intercession of Christ to present our Prayers unto God by, who have Christ sanctifying,
Who lastly have also the Altar of christ to receive, the Incense of christ to perfume, the Name and Intercession of christ to present our Prayers unto God by, who have christ sanctifying,
as we read of the Angell of the Covenant, who had a golden Censer and much incense, to offer up the Prayers of the Saints, which was nothing else but the mediation of Christ bearing the iniquitie of our holy things, as Aaron was appointed to doe;
as we read of the Angel of the Covenant, who had a golden Censer and much incense, to offer up the Prayers of the Saints, which was nothing Else but the mediation of christ bearing the iniquity of our holy things, as Aaron was appointed to do;
I say, how much more reason • … ave we, then any Gentile could have, to consecrate all our enterprises with Prayer unto God? Humbly to acknowledge how justly he might blast all o• … r businesses,
I say, how much more reason • … have we, then any Gentile could have, to consecrate all our enterprises with Prayer unto God? Humbly to acknowledge how justly he might blast all o• … r businesses,
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nor the whole cōcurrence of our created strength, nor any accessorie assistances which we can procure will be able to bring to passe the otherwise most obvious and feasible Events:
nor the Whole concurrence of our created strength, nor any accessory assistances which we can procure will be able to bring to pass the otherwise most obvious and feasible Events:
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That which encouraged Daniel to set his face to seeke unto God in Prayer for the restitution of libertie out of Babylon was Gods Promise and Truth revealed by Ieremie the Prophet, that hee would accomplish but s• … ventie yeeres in the desolation of Ierusalem.
That which encouraged daniel to Set his face to seek unto God in Prayer for the restitution of liberty out of Babylon was God's Promise and Truth revealed by Ieremie the Prophet, that he would accomplish but s• … ventie Years in the desolation of Ierusalem.
That which encouraged Iehosaphat to seeke unto God against the multitude of Moabites which came up against him, was his Promise that he would heare and helpe those that did pray towards his house in their affliction.
That which encouraged Jehoshaphat to seek unto God against the multitude of Moabites which Come up against him, was his Promise that he would hear and help those that did pray towards his house in their affliction.
That which encouraged David to pray unto God for the stability of his house, was the Covenant and Truth of God, Thou hast revealed to thy Servant, saying, I will build thee an house,
That which encouraged David to pray unto God for the stability of his house, was the Covenant and Truth of God, Thou hast revealed to thy Servant, saying, I will built thee an house,
therefore let it please thee to blesse the house of thy Servant, &c. Excellent to this purpose is that which S. Austin obserues of his mother, who very often and earnestly prayed unto God for h• … r sonne when he was an Hereticke, Chirographa tua ingerebat tibi, Lord, saith he, she urged thee with thine owne hand-writing, she challenged in an humble and fearefull confidence the performance of thine owne obligations.
Therefore let it please thee to bless the house of thy Servant, etc. Excellent to this purpose is that which S. Austin observes of his mother, who very often and earnestly prayed unto God for h• … r son when he was an Heretic, Chirograph tua ingerebat tibi, Lord, Says he, she urged thee with thine own handwriting, she challenged in an humble and fearful confidence the performance of thine own obligations.
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Thirdly and lastly, by this meanes wee hasten the performance of Gods decreed mercies; we retardate, yea quite hinder his almost purposed and decreed Iudgements.
Thirdly and lastly, by this means we hasten the performance of God's decreed Mercies; we retardate, yea quite hinder his almost purposed and decreed Judgments.
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The Lord had resolved to restore Israel to their wonted peace and honour, yet for all these things will I be enquired vnto by the House of Israel to doe it for them, saith He in the Prophet.
The Lord had resolved to restore Israel to their wonted peace and honour, yet for all these things will I be inquired unto by the House of Israel to do it for them, Says He in the Prophet.
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The Lord had threatned destruction against Israel for their Idolatry, had not Moses stood before him in the breach to turne away his wrath, as the Psalmist speakes.
The Lord had threatened destruction against Israel for their Idolatry, had not Moses stood before him in the breach to turn away his wrath, as the Psalmist speaks.
And we reade of the Primitive Christians, that their prayers procured raine from heaven, when the Armies of the Emperours were even famished for want of water,
And we read of the Primitive Christians, that their Prayers procured rain from heaven, when the Armies of the emperors were even famished for want of water,
Secondly, as by prayer the Creature is sanctified in the procurement (for no man hath reason to beleeue that there is any blessing intended vnto him by God in any of the good things which doe not come in vnto him by prayer) so in the next place the Creature is by Prayer sanctified in the fruition thereof;
Secondly, as by prayer the Creature is sanctified in the procurement (for no man hath reason to believe that there is any blessing intended unto him by God in any of the good things which do not come in unto him by prayer) so in the next place the Creature is by Prayer sanctified in the fruition thereof;
but, which is worse, by the meanes of mans sinne, it is Deadly too, and therefore apt to poyson the receivers of it without the corrective of Gods Grace.
but, which is Worse, by the means of men sin, it is Deadly too, and Therefore apt to poison the Receivers of it without the corrective of God's Grace.
as Salomon saith, The blessing of the Lord maketh rich, but corruption is apt to breed by this meanes covetousnesse, pride, selfe-dependency, forgetfulnesse of God, scorne of the Gospell, and the like;
as Solomon Says, The blessing of the Lord makes rich, but corruption is apt to breed by this means covetousness, pride, self-dependency, forgetfulness of God, scorn of the Gospel, and the like;
as the Apostle speakes, They that will be rich pierce themselves thorow with many sorrowes. Learning in it selfe is an honourable and a noble endowment;
as the Apostle speaks, They that will be rich pierce themselves thorough with many sorrows. Learning in it self is an honourable and a noble endowment;
but corruption is apt to turne learning into leauen, to infect the heart with pride, which being arm'd and seconded with wit breakes forth into perverse disputes, and corrupts the minde.
but corruption is apt to turn learning into leaven, to infect the heart with pride, which being armed and seconded with wit breaks forth into perverse disputes, and corrupts the mind.
Proofe whereof, to let passe the Antitrinitarians and Pelagians, and other ancient Here• … ikes, who out of the nicenesse of a quaint wit perverted Gods truth to the patronage of their lyes;
Proof whereof, to let pass the Antitrinitarians and Pelagians, and other ancient Here• … ikes, who out of the niceness of a quaint wit perverted God's truth to the patronage of their lies;
wee may have abundantly in those Libertines and Cyrenians, who disputed with Stephen, and those Stoicks that wrangled with Saint Paul about the resurrection.
we may have abundantly in those Libertines and Cyrenians, who disputed with Stephen, and those Stoics that wrangled with Saint Paul about the resurrection.
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And now learning being thus corrupted is not onely turned into wearinesse, but into very notorious and damnable folly, for thinking themselves wise, saith the Apostle, they became fooles, and their folly shall be made k• … owne unto all men.
And now learning being thus corrupted is not only turned into weariness, but into very notorious and damnable folly, for thinking themselves wise, Says the Apostle, they became Fools, and their folly shall be made k• … own unto all men.
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but corruption is apt to perswade unto cozenage, lying, equivocation, fals weights, ingrossements, monopolies and other Arts of cruelty and unjustice,
but corruption is apt to persuade unto cozenage, lying, equivocation, falls weights, ingrossements, monopolies and other Arts of cruelty and unjustice,
Now then since all the world is thus bespread with ginnes, it mainely concernes us alwayes to pray, that we may use the world as not abusing it, that wee may enjoy the Creatures with such wisedome, temperance, sobriety, heavenly affections,
Now then since all the world is thus bespread with begins, it mainly concerns us always to pray, that we may use the world as not abusing it, that we may enjoy the Creatures with such Wisdom, temperance, sobriety, heavenly affections,
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and Gods mercy in them, with thanksgiving and thoughts of praise, as Iacob, Gen. 32. 9. 10. and David, 2. Sam. 7. 18. 21. looked upon God in the blessings with which hee had blessed them.
and God's mercy in them, with thanksgiving and thoughts of praise, as Iacob, Gen. 32. 9. 10. and David, 2. Sam. 7. 18. 21. looked upon God in the blessings with which he had blessed them.
and made his Altar contemptible, which was a type of Christ? What else did Iudas and the Iewes, who sold and bought the Lord of glory for the price of a beast? What else doe daily those men, who make Religion serve turnes,
and made his Altar contemptible, which was a type of christ? What Else did Iudas and the Iewes, who sold and bought the Lord of glory for the price of a beast? What Else do daily those men, who make Religion serve turns,
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And now since Prayer doth thus sanctifie the Creatures unto us, wee should make friends of the unrighteous Mammon, that wee may by that meanes get the prayers of the poore Saints upon us and our estate, that the eye which seeth us may blesse us,
And now since Prayer does thus sanctify the Creatures unto us, we should make Friends of the unrighteous Mammon, that we may by that means get the Prayers of the poor Saints upon us and our estate, that the eye which sees us may bless us,
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and fatten us against the last day, yet impossible it is that it should ever minister the true and solid comforts of life unto us, which consisteth not in the abundance of things which a man possesseth, as our Saviour speakes.
and fatten us against the last day, yet impossible it is that it should ever minister the true and solid comforts of life unto us, which Consisteth not in the abundance of things which a man Possesses, as our Saviour speaks.
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therefore by placing the Creature in our estimation above Christ, we deny unto it any influence of livelihood from him, whom yet in words we professe to be the fountaine of life.
Therefore by placing the Creature in our estimation above christ, we deny unto it any influence of livelihood from him, whom yet in words we profess to be the fountain of life.
Surely Saint Paul tells us, that men without faith are impious and absurd men, who doe in their affections and practises as undoubtedly undervalue Christ,
Surely Saint Paul tells us, that men without faith Are impious and absurd men, who do in their affections and practises as undoubtedly undervalue christ,
What else did Esau, when for a messe of pottage he sold away his birth-right, which was a priviledge that led to Christ? What else did the people in the Wildernesse, who despised the holy Land, which was the type of Christs Kingdome,
What Else did Esau, when for a mess of pottage he sold away his birthright, which was a privilege that led to christ? What Else did the people in the Wilderness, who despised the holy Land, which was the type of Christ Kingdom,
and plucke off their feathers to make themselves a neast? The Apostles Rule is generall, that sensuall and earthly-minded men are all the enemies of the Crosse of Christ, Phil. 3. 18. 19. The third and last disproportion betweene the soule of Man and the Creature arising from the vanit• … e thereof, is in regard of duration and continuance.
and pluck off their Feathers to make themselves a nest? The Apostles Rule is general, that sensual and earthly-minded men Are all the enemies of the Cross of christ, Philip 3. 18. 19. The third and last disproportion between the soul of Man and the Creature arising from the vanit• … e thereof, is in regard of duration and Continuance.
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even for immortalitie it selfe ▪ For certainely there is no man who hath but the generall notions of corrupted reason alive within him, who hath not his conscience quite vitiated,
even for immortality it self ▪ For Certainly there is no man who hath but the general notions of corrupted reason alive within him, who hath not his conscience quite vitiated,
yet the flashes of immortalitie are of so penetrative and searching a nature, that they will undoubtedly get through all the obstacles, which a minde not wholly over-dawb'd with worldlinesse and ignorance can put betweene.
yet the flashes of immortality Are of so penetrative and searching a nature, that they will undoubtedly get through all the obstacles, which a mind not wholly overdawbed with worldliness and ignorance can put between.
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but in the living God, and should be rich in good workes, That so, saith he, they may lay up in store a good foundation against the time to come, that they may lay hold on eternall life, 1. Tim. 6. 17. 19. Wicked men indeed lay up in store,
but in the living God, and should be rich in good works, That so, Says he, they may lay up in store a good Foundation against the time to come, that they may lay hold on Eternal life, 1. Tim. 6. 17. 19. Wicked men indeed lay up in store,
for the Apostle tels us, that silver and gold are corruptible things, and that there is a rust and canker which 〈 ◊ 〉 up the gold and silver of wicked men.
for the Apostle tells us, that silver and gold Are corruptible things, and that there is a rust and canker which 〈 ◊ 〉 up the gold and silver of wicked men.
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I confesse the hearts of many men are so glewed unto the world, especially when they finde all things succeed prosperously with them that they are apt enough to set up their rest,
I confess the hearts of many men Are so glued unto the world, especially when they find all things succeed prosperously with them that they Are apt enough to Set up their rest,
But yet I say, where the Lord doth not wholly give a man over to heape up treasures unto the last day, to be eaten up with the canker of his owne wealth, the soule must of necess• … y sometime or other happen upon such sad thoughts as these.
But yet I say, where the Lord does not wholly give a man over to heap up treasures unto the last day, to be eaten up with the canker of his own wealth, the soul must of necess• … y sometime or other happen upon such sad thoughts as these.
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as to the which the time will come when I must bid an everlasting farewell? Am I not a poore mortall Creature, brother to the Wormes, sister to the Dus• …? Doe I not carry about with mee a soule full of corruptions, a skinne full of diseases? Is not my breath in my nostrils, where there is roome enough for it to goe out,
as to the which the time will come when I must bid an everlasting farewell? Am I not a poor Mortal Creature, brother to the Worms, sister to the Dus• …? Doe I not carry about with me a soul full of corruptions, a skin full of diseases? Is not my breath in my nostrils, where there is room enough for it to go out,
and without interruption to enjoy these earthly things? Or if they were, yet are not the Creatures themselves subject to period and mortalitie? Is there not a Moth in my richest garments, a Worme in my tallest Cedars, a Canker and rust in my fi• … nest Gold to corrupt and eate it out? Or if not, will there not come a day,
and without interruption to enjoy these earthly things? Or if they were, yet Are not the Creatures themselves Subject to Period and mortality? Is there not a Moth in my Richest garments, a Worm in my Tallest Cedars, a Canker and rust in my fi• … nest Gold to corrupt and eat it out? Or if not, will there not come a day,
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and Hel, into which if any such things could come, they would undoubtedly in one instant bee swallowed vp in those violent and unextinguishable flames? And shall I be so foolish as to 〈 ◊ 〉 my felicity in that which will faile me,
and Hell, into which if any such things could come, they would undoubtedly in one instant bee swallowed up in those violent and unextinguishable flames? And shall I be so foolish as to 〈 ◊ 〉 my felicity in that which will fail me,
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when I shall stand in greatest neede, to heape up treasures into a broken bagge, to worke in the fire where all must perish? Certainely the soule of a meere worldly man, who cannot finde God or Christ in the things hee enjoyes, must of necessity be so f• … rre from reaping solid or constant comfort from any of these perishable Creatures, that it cannot but ake and tremble,
when I shall stand in greatest need, to heap up treasures into a broken bag, to work in the fire where all must perish? Certainly the soul of a mere worldly man, who cannot find God or christ in the things he enjoys, must of necessity be so f• … rre from reaping solid or constant Comfort from any of these perishable Creatures, that it cannot but ache and tremble,
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Now if we consider the various rootes of this corruption in the Creature, it will then further appeare unto us, that they are not onely mortall, but even momentarie and vanishing:
Now if we Consider the various roots of this corruption in the Creature, it will then further appear unto us, that they Are not only Mortal, but even momentary and vanishing:
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Secondly, this hath been exceedingly improved by the s• … ne of man, whose evill, being the lord of all Creatures, must needs redound to the misery and mortalitie of all his retinue.
Secondly, this hath been exceedingly improved by the s• … ne of man, whose evil, being the lord of all Creatures, must needs redound to the misery and mortality of all his retinue.
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but a lethargie in the head, or an obstruction in the liver, or a dyspepsie and indisposition in the stomake diffuseth universall malignity through the body,
but a lethargy in the head, or an obstruction in the liver, or a dyspepsie and indisposition in the stomach diffuseth universal malignity through the body,
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yet that evill which man, the Lord and head of the whole brought into the world, was a spreading and infectious evill, which conuey'd poyson into the whole frame of nature,
yet that evil which man, the Lord and head of the Whole brought into the world, was a spreading and infectious evil, which conveyed poison into the Whole frame of nature,
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and planted the seed of that universall dissolution which shall one day deface with darkenesse and horror the beauty of that glorious frame which wee now admire.
and planted the seed of that universal dissolution which shall one day deface with darkness and horror the beauty of that glorious frame which we now admire.
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It is said that when Corah, Dathan, and Abiram had provoked the Lord by their rebellion against his servants to inflict that fearefull destruction upon them, the earth opened her mouth & swallowed not only them up,
It is said that when Corah, Dathan, and Abiram had provoked the Lord by their rebellion against his Servants to inflict that fearful destruction upon them, the earth opened her Mouth & swallowed not only them up,
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Now in like maner the heaven and earth and al inferior Creatures did at first appertaine to Adam: the Lord gave him the free use of them, & dominion over them:
Now in like manner the heaven and earth and all inferior Creatures did At First appertain to Adam: the Lord gave him the free use of them, & dominion over them:
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when therefore man had committed that notorious rebellion against his maker, which was not only to aspire like Corah and his associates to the height and principality of some fellow Creature,
when Therefore man had committed that notorious rebellion against his maker, which was not only to aspire like Corah and his associates to the height and principality of Some fellow Creature,
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but even to the absolutenesse, wisdome, power and independency of God himselfe, no marvell if the wrath of God did together with him seize upon his house,
but even to the absoluteness, Wisdom, power and independency of God himself, no marvel if the wrath of God did together with him seize upon his house,
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and all the goods that belongd unto him, bringing in that cōfusion and disorder which we even now see doth breake asunder the bonds and ligaments of nature, doth unjoynt the confedera• … ies and societies of the dumbe Creatures,
and all the goods that belonged unto him, bringing in that confusion and disorder which we even now see does break asunder the bonds and ligaments of nature, does unjoint the confedera• … ies and societies of the dumb Creatures,
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and turneth the armies of the Almighty into mutinies and commotion, which in one word hath so fast manicled the world in the bondag• … of corruption, as that it doth already groane and linger with paine under the sinne of man and the curse of God,
and turns the armies of the Almighty into mutinies and commotion, which in one word hath so fast manacled the world in the bondag• … of corruption, as that it does already groan and linger with pain under the sin of man and the curse of God,
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Thus wee see besides the created limitednesse of the creature, by which it was utterly unsuteable to the immortall desires of the soule of man, the sinne of man hath implanted in them a secret worme and rottennesse which doth ▪ set forward their mortalitie,
Thus we see beside the created limitedness of the creature, by which it was utterly unsuitable to the immortal Desires of the soul of man, the sin of man hath implanted in them a secret worm and rottenness which does ▪ Set forward their mortality,
and by adding to them confusion, enmity, disproportion, sedition, inequalitie (all the seeds of corruption) hath made them, not onely as before they were mortall,
and by adding to them confusion, enmity, disproportion, sedition, inequality (all the seeds of corruption) hath made them, not only as before they were Mortal,
How often hath Gods heavy displeasure declared it selfe from Heaven in the confusion of nature? in stormes and horrible tempests? in thick clouds and darke waters? in arrowes of lightning and coales of fire? in blacknesse and darkenesse? in brimstone on Sodome, in a flaming sword over Ierusalem, in that fearefull Starre of fire to the Christian World of late yeeres, which hath kindled those woful combustions, the flames whereof are still so great,
How often hath God's heavy displeasure declared it self from Heaven in the confusion of nature? in storms and horrible tempests? in thick Clouds and dark waters? in arrows of lightning and coals of fire? in blackness and darkness? in brimstone on Sodom, in a flaming sword over Ierusalem, in that fearful Star of fire to the Christian World of late Years, which hath kindled those woeful combustions, the flames whereof Are still so great,
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as that wee our selves, if wee looke upon the merits and provocations of our sinnes, may have reason to feare, that not all the Sea betweene us and our neighbours can bee able to quench till it have scorched and singed us.
as that we our selves, if we look upon the merits and provocations of our Sins, may have reason to Fear, that not all the Sea between us and our neighbours can be able to quench till it have scorched and singed us.
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or of sublunary and inferiour agents are growne, when that life of men, which was wont to reach to almost a thousand yeeres, is esteemed even a miraculous age,
or of sublunary and inferior agents Are grown, when that life of men, which was wont to reach to almost a thousand Years, is esteemed even a miraculous age,
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We need not examine the inferiour Creatures, which we find expressely cursed for the sinne of man with Thornes and Briers (the usuall expression of a curse in Scripture.) If we but open our eyes and looke about us, wee shall see what paines Husbandmen take to keepe the earth from giving up the Ghost, in opening the veines thereof, in applying their Soile and Marle as so many Pills or Salves,
We need not examine the inferior Creatures, which we find expressly cursed for the sin of man with Thorns and Briers (the usual expression of a curse in Scripture.) If we but open our eyes and look about us, we shall see what pains Husbandmen take to keep the earth from giving up the Ghost, in opening the Veins thereof, in applying their Soil and Marl as so many Pills or Salves,
when it lyeth fallow every second or third yeere, that by any meanes they may preserve in it that life, which they see plainely approching to its last gaspe.
when it lies fallow every second or third year, that by any means they may preserve in it that life, which they see plainly approaching to its last gasp.
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Thus you see how besides the originall limitednesse of the Creature, there is in a second place a Moth or Canker by the infection of sinne begotten in them, which hastens their mortalitie, God ordering the second causes so amongst themselves, that they exercising enmitie one against another, may punish the sinne of man in their contentions,
Thus you see how beside the original limitedness of the Creature, there is in a second place a Moth or Canker by the infection of sin begotten in them, which hastens their mortality, God ordering the second Causes so among themselves, that they exercising enmity one against Another, may Punish the sin of man in their contentions,
The Earth shall be fat and plenteous, there shall be upon every high hill Rivers and Streames of water, the light of the Moone shall be as the light of the Sunne,
The Earth shall be fat and plenteous, there shall be upon every high hill rivers and Streams of water, the Light of the Moon shall be as the Light of the Sun,
and a Calfe, and a young Lion, and a fatling together, &c. Which places, though figuratively to be understood, have yet me thinks thus much of the letter in them, to assure us that whatever blemish since the Creation any of those glorious heavenly bodies are either in themselves,
and a Calf, and a young lion, and a fatling together, etc. Which places, though figuratively to be understood, have yet me thinks thus much of the Letter in them, to assure us that whatever blemish since the Creation any of those glorious heavenly bodies Are either in themselves,
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or by interposition of foggy vapours subject unto, what ever enmities and destructive qualities enrage one beast against another, they are all of them the consequents of that finne which nothing can remove but the Gospell of Christ.
or by interposition of foggy vapours Subject unto, what ever enmities and destructive qualities enrage one beast against Another, they Are all of them the consequents of that fin which nothing can remove but the Gospel of christ.
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For as a piece of oke besides the natural corruptiblenes of it, as it is a body compounded of contrary principles, whereby it would of it selfe at last returne to its dust againe, may further have a worme like Ionah his Gourd eating out the heart of it,
For as a piece of oak beside the natural corruptiblenes of it, as it is a body compounded of contrary principles, whereby it would of it self At last return to its dust again, may further have a worm like Jonah his Gourd eating out the heart of it,
Or as in the body of a man, besides the generall consumption, which lingringly feedeth upon the whole, each particular mēber may have a particular disease, which may serve to hasten that corruption to it self, which the other threatens to the whole:
Or as in the body of a man, beside the general consumption, which lingeringly feeds upon the Whole, each particular member may have a particular disease, which may serve to hasten that corruption to it self, which the other threatens to the Whole:
Besides their naturall finitenes, and their generall bondage of corruption, which by a hidden & insensible insinuation doth emasculate the vigor and strength of the Creatures, there may be a Particular Curse, which may serve speedily to hasten that decay, which, without any such concu• … rence, would have made hast enough to leave the possessors of them in everlasting penurie.
Beside their natural finitenes, and their general bondage of corruption, which by a hidden & insensible insinuation does emasculate the vigor and strength of the Creatures, there may be a Particular Curse, which may serve speedily to hasten that decay, which, without any such concu• … rence, would have made haste enough to leave the Possessors' of them in everlasting penury.
But now if for all this when the Moth secretly consumes him, so that he seeth his sicknesse and feeleth his wound, he will yet trust in his owne counsels and confederacies, sacrifice to his owne net, goe to Assyria or King Iareb for succour, I will then be unto Ephraim as a Lyon, in a more sudden and swift destruction.
But now if for all this when the Moth secretly consumes him, so that he sees his sickness and feeleth his wound, he will yet trust in his own Counsels and confederacies, sacrifice to his own net, go to Assyria or King Jareb for succour, I will then be unto Ephraim as a lion, in a more sudden and swift destruction.
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As he dealeth thus with men, so with the things about them too, first he puts a Moth into them, rust in our gold, canker in our siluer, hartlessenesse in our earth, faintnesse in the influences of heauen;
As he deals thus with men, so with the things about them too, First he puts a Moth into them, rust in our gold, canker in our silver, hartlessenesse in our earth, faintness in the influences of heaven;
and if notwithstanding all this men will still trust in the Cisterne, God will put holes into it too, which shall make it runne out as fast as they fill it;
and if notwithstanding all this men will still trust in the Cistern, God will put holes into it too, which shall make it run out as fast as they fill it;
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If the Lord undertake to smite, if he send abroad the fire of his wrath, it shall seize on those palaces and great houses which men thought should have endured unto all generations.
If the Lord undertake to smite, if he send abroad the fire of his wrath, it shall seize on those palaces and great houses which men Thought should have endured unto all generations.
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For that Flying role, importing Iudgement decreed, and sudden, which was sent over the whole earth against the Thiefe and the swearer, did not onely smite the man,
For that Flying role, importing Judgement decreed, and sudden, which was sent over the Whole earth against the Thief and the swearer, did not only smite the man,
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What ever it is that men can finde out vnder the Sunne to fasten their hearts upon for Satisfaction and comfort, this leprosie will defile it, and eate it out.
What ever it is that men can find out under the Sun to fasten their hearts upon for Satisfaction and Comfort, this leprosy will defile it, and eat it out.
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If Reall substance and encrease, the Lord cast• … th away, saith the wise man, the substance of the wicked, a• … d the increase of his house, saith Iob, shall depart and flow away.
If Real substance and increase, the Lord cast• … th away, Says the wise man, the substance of the wicked, a• … worser the increase of his house, Says Job, shall depart and flow away.
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and spue, and rise up no more, even that fierce and bitter indignation, in the pouring out of which the Lord shall put to his right hand, his strong arme, not onely the terror of his presence,
and spue, and rise up no more, even that fierce and bitter Indignation, in the pouring out of which the Lord shall put to his right hand, his strong arm, not only the terror of his presence,
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Thus as the body of a man may have many summons and engagements unto one death, may labour at once under many desperate diseases, all which by a malignant con• … unction must needs hasten a mans end (as Cesar was stabd with thirty wounds, each one whereof might have serv'd to let out his soule) so the Creatures of God labouring under a manifold corruption, doe as it were by so many wings post away from the Owners of them,
Thus as the body of a man may have many summons and engagements unto one death, may labour At once under many desperate diseases, all which by a malignant con• … unction must needs hasten a men end (as Cesar was stabbed with thirty wounds, each one whereof might have served to let out his soul) so the Creatures of God labouring under a manifold corruption, do as it were by so many wings post away from the Owners of them,
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Now to make some Application of this particular before wee leave it, This doth first discover and shame the folly of wicked worldlings both in their opinions and affections to earthly things.
Now to make Some Application of this particular before we leave it, This does First discover and shame the folly of wicked worldlings both in their opinions and affections to earthly things.
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and therefore, because wicked men wish with all their hearts, for the love they beare to the Creatures, that they might continue together for ever, the Divell doth at last so deeply delude them as to thinke that they shall continue for ever.
and Therefore, Because wicked men wish with all their hearts, for the love they bear to the Creatures, that they might continue together for ever, the devil does At last so deeply delude them as to think that they shall continue for ever.
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And therefore what ever for shame of the world their outward professions may be, yet the Prophet David assures us, That their inward Thoughts, their owne retir'd contrivances and resolutions are, that their houses shall endure for ever,
And Therefore what ever for shame of the world their outward professions may be, yet the Prophet David assures us, That their inward Thoughts, their own retired contrivances and resolutions Are, that their houses shall endure for ever,
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But the psalmist concludes this to be but brutish and notorious folly, This their way is their folly, they like sheepe are laid downe in their graves, and death feeds upon them.
But the psalmist concludes this to be but brutish and notorious folly, This their Way is their folly, they like sheep Are laid down in their graves, and death feeds upon them.
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And indeed what a folly is it for men to build upon the sand, to erectan Imaginarie fabrick of I know not what Immortality, which hath not so much as a constant subsistence in the head that contrives it? What man will ever goe about to build a house with much cost (and when he hath done, to inhabit it himself) of such rotten and inconsistent materials,
And indeed what a folly is it for men to built upon the sand, to erectan Imaginary fabric of I know not what Immortality, which hath not so much as a constant subsistence in the head that contrives it? What man will ever go about to built a house with much cost (and when he hath done, to inhabit it himself) of such rotten and inconsistent materials,
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as will undoubtedly within a yeere or two after fall upon his head, and bury him in the ruines of his owne folly? Now then suppose a man were lord of all the World,
as will undoubtedly within a year or two After fallen upon his head, and bury him in the ruins of his own folly? Now then suppose a man were lord of all the World,
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and had his life coextended with it, were furnished with wisedome to manage and strength to runne through all the affaires incident to this vast frame, in as ample a measure as any one man for the governement of a private family:
and had his life coextended with it, were furnished with Wisdom to manage and strength to run through all the affairs incident to this vast frame, in as ample a measure as any one man for the government of a private family:
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and that there is but one houre to come before all this shall be, Behold now is the last houre: And what man upon these termes would fix his heart and ground his hopes upon such a tottering bottome,
and that there is but one hour to come before all this shall be, Behold now is the last hour: And what man upon these terms would fix his heart and ground his hope's upon such a tottering bottom,
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as will within a little while crumble into dust, and leave the poore soule that rested upon it to sinke into hell? But now when we consider that none of us labour for any such inheritance, that the extremitie of any mans hopes can be but to purchase some little patch of earth, which to the whole World cannot beare so neere a proportion,
as will within a little while crumble into dust, and leave the poor soul that rested upon it to sink into hell? But now when we Consider that none of us labour for any such inheritance, that the extremity of any men hope's can be but to purchase Some little patch of earth, which to the Whole World cannot bear so near a proportion,
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but in the midst of our dearest embracements we may suddenly be puld asunder, and come to a fearefull end, it must needs be more then brutish stupidity for a man to weave the Spiders webs, to wrappe himselfe up from the consumption determined against the whole earth in a covering, that is so infinitely too short and too narrow for him.
but in the midst of our dearest embracements we may suddenly be pulled asunder, and come to a fearful end, it must needs be more then brutish stupidity for a man to weave the Spiders webs, to wrap himself up from the consumption determined against the Whole earth in a covering, that is so infinitely too short and too narrow for him.
Wee will conclude this particular with the doome given by the Prophet Ieremy. As the Partridge sitteth on egges and hatcheth them not, (shee is either caught by the fowler,
we will conclude this particular with the doom given by the Prophet Ieremy. As the Partridge Sitteth on eggs and hatcheth them not, (she is either caught by the Fowler,
But our God who keepeth times and seasons in his owne power, who hath given to every Creature under the Sunne limits which it shall not exceed, hath set bounds unto sinne likewise wherein to ripen.
But our God who Keepeth times and seasons in his own power, who hath given to every Creature under the Sun Limits which it shall not exceed, hath Set bounds unto sin likewise wherein to ripen.
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and provoke God every day, and rage like the Sea, yet the Lord hath set their bounds which they shall not passe, they have an appointed time to take their fill of the creature,
and provoke God every day, and rage like the Sea, yet the Lord hath Set their bounds which they shall not pass, they have an appointed time to take their fill of the creature,
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and then when they have glutted and cloid themselves with excesse, when their humours are growne to a full ripenesse, the Lord will temper them a potion of his wrath, which shall make them turne all up againe,
and then when they have glutted and cloid themselves with excess, when their humours Are grown to a full ripeness, the Lord will temper them a potion of his wrath, which shall make them turn all up again,
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When the Prophet saw a basket of summer fruites, that were so ripe as that they were gathered off the tree, (which was a type of the sinnes of Gods people, which are sooner ripe then the sinnes of Heathen that knew him not,
When the Prophet saw a basket of summer fruits, that were so ripe as that they were gathered off the tree, (which was a type of the Sins of God's people, which Are sooner ripe then the Sins of Heathen that knew him not,
because they have the constant light and heate of his Word to hasten their maturitie) then, saith the Lord, The end is come upon my people, I will not passeby them any more, I will have no more patience towards them.
Because they have the constant Light and heat of his Word to hasten their maturity) then, Says the Lord, The end is come upon my people, I will not Passerby them any more, I will have no more patience towards them.
When men hasten the maturity of sinne like the blossomes of an Almond tree, (which come soonest out) then saith the Lord will I hasten the Iudgements which I have pronounced.
When men hasten the maturity of sin like the blossoms of an Almond tree, (which come soonest out) then Says the Lord will I hasten the Judgments which I have pronounced.
& carry the Ephah betweene heaven and earth, intimating the publike declaration of the righteous Iudgements of God, into the Land of Shinar, to build it there an house, denoting the constant and perpetuall habitation of the wicked in that place of bondage whither the wrath of God shall drive them (for building of houses argues an abiding.) Put you in the sickle for the harvest is ripe; come get you downe,
& carry the Ephah between heaven and earth, intimating the public declaration of the righteous Judgments of God, into the Land of Shinar, to built it there an house, denoting the constant and perpetual habitation of the wicked in that place of bondage whither the wrath of God shall drive them (for building of houses argues an abiding.) Put you in the fickle for the harvest is ripe; come get you down,
for the presse is full, the fats overflow, for the wickednesse is great. The revenge of sinne is here and elsewhere compared to reaping, and treading the winepresse;
for the press is full, the fats overflow, for the wickedness is great. The revenge of sin is Here and elsewhere compared to reaping, and treading the winepress;
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and the greatnesse of sinne is here cald the ripenesse of the harvest, and the ouerflowing of the fatts, to shew unto us that there is a time and measure of sinne, beyond which the Lord will not deferre the execution of his vengeance.
and the greatness of sin is Here called the ripeness of the harvest, and the overflowing of the Fats, to show unto us that there is a time and measure of sin, beyond which the Lord will not defer the execution of his vengeance.
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There are dayes of visitation and recompence for sinne, which being come, Israel which would not know before shall know, that God keepes their sinnes in store sealed vp amongst his treasures,
There Are days of Visitation and recompense for sin, which being come, Israel which would not know before shall know, that God keeps their Sins in store sealed up among his treasures,
God layeth up his iniquitie for his children, that is, the Lord keepes an exact account of his sinnes, which haply he will r• … pay upon the heads of his children, however hee himselfe shall have no more pleasure in his house after him,
God Layeth up his iniquity for his children, that is, the Lord keeps an exact account of his Sins, which haply he will r• … pay upon the Heads of his children, however he himself shall have no more pleasure in his house After him,
Lastly, this must serue for a needfull Caution to us, to take heed of deifying the Creatures ▪ and attributing that Immortality to them which they are not capable of.
Lastly, this must serve for a needful Caution to us, to take heed of deifying the Creatures ▪ and attributing that Immortality to them which they Are not capable of.
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but to use them with such due correctives as become such mortall and meane things. First in using the Creature, be sure thou keepe thine intellectuals untainted;
but to use them with such due correctives as become such Mortal and mean things. First in using the Creature, be sure thou keep thine intellectuals untainted;
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We find nothing more frequent in the Prophets then to upbraid the people with their strange cōfidences which they were wont to rest upon against all the judgements which were denounced against them, by objecting their wealth, greatnesse, strong confederacies, inexpugnable munitions, their nests in the clouds,
We find nothing more frequent in the prophets then to upbraid the people with their strange confidences which they were wont to rest upon against all the Judgments which were denounced against them, by objecting their wealth, greatness, strong confederacies, inexpugnable munitions, their nests in the Clouds,
David intimates that a man can never heartily pray against fixing his affections on earthly things, till he be really and experimentally convinc'd of the vanity of them.
David intimates that a man can never heartily pray against fixing his affections on earthly things, till he be really and experimentally convinced of the vanity of them.
This rule Salomon obserues to withdraw the desires of yong men, who have strongest affections and smallest experience of the deceit of worldly things,
This Rule Solomon observes to withdraw the Desires of young men, who have Strongest affections and Smallest experience of the deceit of worldly things,
and in the sight of thine eyes, yet Know thou that for all these things God will bring thee to judgement, a time will come when thou shalt be stripp'd of all these,
and in the sighed of thine eyes, yet Know thou that for all these things God will bring thee to judgement, a time will come when thou shalt be stripped of all these,
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In the Romane Triumphs the Generall or Emperour, that rode in honour through the city with the principall of his enemies bound in chaines behinde his chariot, had alwaies a servant running along by him with this Corrective of his glory, Resp• … ce post te, hominem memento te.
In the Roman Triumphos the General or Emperor, that road in honour through the City with the principal of his enemies bound in chains behind his chariot, had always a servant running along by him with this Corrective of his glory, Resp• … ce post te, hominem memento te.
how much more ought Christians, who professe themselves heires of better and more abiding Promises. But especially arme thy selfe against those vanities which most easily beset and beguile thee;
how much more ought Christians, who profess themselves Heirs of better and more abiding Promises. But especially arm thy self against those vanities which most Easily beset and beguile thee;
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apply the authoritie of the Word to thine owne particular sickenesse and disease, treasure up all the experiences that meete thee in thine owne course,
apply the Authority of the Word to thine own particular sickness and disease, treasure up all the experiences that meet thee in thine own course,
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and then that little which is desireable and pretious in the eyes of men (which the Apostle cals, The lust of the world, 1. Ioh. 2. 17.) NONLATINALPHABET, It passeth away, and is quickely gone.
and then that little which is desirable and precious in the eyes of men (which the Apostle calls, The lust of the world, 1. John 2. 17.), It passes away, and is quickly gone.
and for this cause likewise use it as if you used it not, engage your selfe as little upon it as you can, doe as Mariners in a mighty winde, h• … ise up as few sailes, expose as few of thy affections to the rage of worldly lust as may be;
and for this cause likewise use it as if you used it not, engage your self as little upon it as you can, do as Mariners in a mighty wind, h• … i'm up as few sails, expose as few of thy affections to the rage of worldly lust as may be;
beware of being carried where two seas meet, as the ship wherein Paul suffer'd shipwracke, I meane, of plunging thy selfe in a confluence of many boisterous and conflicting businesses,
beware of being carried where two Seas meet, as the ship wherein Paul suffered shipwreck, I mean, of plunging thy self in a confluence of many boisterous and conflicting businesses,
salute him, stay so long in his companie till from him thou have received better instructions touching the turnings and difficulties of thine owne way,
salute him, stay so long in his company till from him thou have received better instructions touching the turnings and difficulties of thine own Way,
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and that will make thee willing to suffer the losse of all things, it will implant a kinde of hatred and disestimation of all the most pretious endearements which thy soule did feede upon before.
and that will make thee willing to suffer the loss of all things, it will implant a kind of hatred and disestimation of all the most precious endearments which thy soul did feed upon before.
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whereas the eye of faith can looke upon them as already expiring, and through them looke upon him who therefore gives the Creatures unto us, that in them we might see his power and taste his goodnesse.
whereas the eye of faith can look upon them as already expiring, and through them look upon him who Therefore gives the Creatures unto us, that in them we might see his power and taste his Goodness.
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All is shut up in darkenesse save the very surface, to note that we should have our desires shut up too from these earthly things which are put under our feete,
All is shut up in darkness save the very surface, to note that we should have our Desires shut up too from these earthly things which Are put under our feet,
The Apostle saith, That Faith is the Substance of things hoped for, that it gives being and present subsistency to things farre distant from us, makes those things which in regard of naturall causes are very remote, in regard of Gods Promises to seeme hard at hand.
The Apostle Says, That Faith is the Substance of things hoped for, that it gives being and present subsistency to things Far distant from us, makes those things which in regard of natural Causes Are very remote, in regard of God's Promises to seem hard At hand.
because faith being able distinctly to see the truth and promises of God, and the Endlesnesse of that life which is then presently to be revealed, the infinite excesse of vastnesse in that made that which was otherwise a great space seeme even as nothing, no more in comparison then the length of a Cane or Trunke, through which a man lookes on the heavens, or some vast countrey.
Because faith being able distinctly to see the truth and promises of God, and the Endlessness of that life which is then presently to be revealed, the infinite excess of vastness in that made that which was otherwise a great Molle seem even as nothing, no more in comparison then the length of a Cane or Trunk, through which a man looks on the heavens, or Some vast country.
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the reason why a perspective glasse drawes remote objects close to the eye, is because it multiplies the species. We then by faith apprehending an infinite and everlasting Glory, must needs conceive any thing through which we looke upon it to be but short & vanishing.
the reason why a perspective glass draws remote objects close to the eye, is Because it multiplies the species. We then by faith apprehending an infinite and everlasting Glory, must needs conceive any thing through which we look upon it to be but short & vanishing.
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Abraham saw Christs day and was glad, he looked upon those many ages which were betweene him and his promised seed as upon small a• … d unconsiderable distances in comparison of that endlesse glory into which they ran, they were but as a curten or piece of hangings, which divide one roome in a house from another ▪ Labour therefore to get a distinct view of the height,
Abraham saw Christ day and was glad, he looked upon those many ages which were between him and his promised seed as upon small a• … worser unconsiderable distances in comparison of that endless glory into which they ran, they were but as a curtain or piece of hangings, which divide one room in a house from Another ▪ Labour Therefore to get a distinct view of the height,
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To which purpose excellent is that speech of Holy Austin, If you have not these earthly Goods, saith he, take heed how thou get them by evill workes here,
To which purpose excellent is that speech of Holy Austin, If you have not these earthly Goods, Says he, take heed how thou get them by evil works Here,
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a religious and mercifull use of earthly things makes way to Immortalitie and Blessednesse. Cast thy bread upon the waters, and after many dayes thou shalt finde it.
a religious and merciful use of earthly things makes Way to Immortality and Blessedness. Cast thy bred upon the waters, and After many days thou shalt find it.
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and inward abilities which his very heart could desire, that he at last might discover the utter insufficiency of all created Excellencies to quiet the Soule of man.
and inward abilities which his very heart could desire, that he At last might discover the utter insufficiency of all created Excellencies to quiet the Soul of man.
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But if we will not beleeve the Experience of Salomon, let us beleeve the authority of him that was greater then Salomon; who hath plainely compar'd the things and the cares of the earth to Thornes, which as the Apostle speakes, Pierce or bore a man thorough with many sorrowes.
But if we will not believe the Experience of Solomon, let us believe the Authority of him that was greater then Solomon; who hath plainly compared the things and the Cares of the earth to Thorns, which as the Apostle speaks, Pierce or boar a man through with many sorrows.
to heare in one noise all the groanes of those poore men, whose lives from the beginning of the world unto these dayes of blood wherein we live have been set at sale,
to hear in one noise all the groans of those poor men, whose lives from the beginning of the world unto these days of blood wherein we live have been Set At sale,
to see and heare the endlesse remorse and bitter yellings of so many rich and mighty men as are now in hell, everlastingly cursing the deceite and murther of these earthly Creatures, it would easily make every man with pitty and amazement to beleeve, that the Creatures of themselves without Christ to qualifie their venome and to blunt their edge, are in good earnest Wounding Thornes.
to see and hear the endless remorse and bitter yellings of so many rich and mighty men as Are now in hell, everlastingly cursing the deceit and murder of these earthly Creatures, it would Easily make every man with pity and amazement to believe, that the Creatures of themselves without christ to qualify their venom and to blunt their edge, Are in good earnest Wounding Thorns.
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Secondly they are Choaking Thornes; they stifle and keepe downe all the gratious seeds of the word yea the very naturall sproutings of noblenesse, ingenuity, morality in the dispositions of men.
Secondly they Are Choking Thorns; they stifle and keep down all the gracious seeds of the word yea the very natural sproutings of nobleness, ingenuity, morality in the dispositions of men.
And so the Gospell requires nakednesse and poverty of minde, a sense of our owne utter insufficiencie to our selves for happinesse, in which sense it is said that the poore receive the Gospel. But now earthly things meeting with corruption in the heart are very apt,
And so the Gospel requires nakedness and poverty of mind, a sense of our own utter insufficiency to our selves for happiness, in which sense it is said that the poor receive the Gospel. But now earthly things meeting with corruption in the heart Are very apt,
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First, with Businesse Yokes of oxen, and farmes, and wives, and the like contentinents take up the studies and delights of men, that they cannot finde out any leisure to come to Christ.
First, with Business Yokes of oxen, and farms, and wives, and the like contentinents take up the studies and delights of men, that they cannot find out any leisure to come to christ.
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A deare and superlative Love, such as the Gospell ever requires (for a man must love Christ upon such termes as to bee ready without consultation or demurre, not to forsake onely,
A deer and superlative Love, such as the Gospel ever requires (for a man must love christ upon such terms as to be ready without consultation or demur, not to forsake only,
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but to hate father and mother, and wife, and any the choisest worldly endearments for his Gospels sake) I say such a Love admits of no Corrivalty or competition.
but to hate father and mother, and wife, and any the Choicest worldly endearments for his Gospels sake) I say such a Love admits of no Corrivalty or competition.
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then venture the interuption of their carnall contentments for such things, the beauty where of the Prince of this world hath blinded their eyes that they should not see.
then venture the interruption of their carnal contentment's for such things, the beauty where of the Prince of this world hath blinded their eyes that they should not see.
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For certainly till the minde be setled to beleeve that in God there is an ample recompence for any thing which wee may otherwise forgoe for him, it is impossible that a man should soundly embrace the love of the truth,
For Certainly till the mind be settled to believe that in God there is an ample recompense for any thing which we may otherwise forgo for him, it is impossible that a man should soundly embrace the love of the truth,
and their heart was Exalted, therefore have they forgotten me. Now the immediate child of Pride is selfe-dependence and a reflection on our owne sufficiencie,
and their heart was Exalted, Therefore have they forgotten me. Now the immediate child of Pride is self-dependence and a reflection on our own sufficiency,
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and the Pharisees, who were the learned Doctors of Ierusalem, when they heard Christ preach against earthlie affections, out of their pride and covetousnesse Derided him as the Evangelist speakes.
and the Pharisees, who were the learned Doctors of Ierusalem, when they herd christ preach against earthly affections, out of their pride and covetousness Derided him as the Evangelist speaks.
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from whence come oppression, extortion, bribery, cruelty, rapine, fraud, iniurious, treacherous, sordid, ignoble courses, a very dissolution of the Lawes of nature amongst men,
from whence come oppression, extortion, bribery, cruelty, rapine, fraud, injurious, treacherous, sordid, ignoble courses, a very dissolution of the Laws of nature among men,
Let a man in a tempest go to a thorne for shelter, and he shall light upon a thiefe in stead of a fence, which will teare his flesh in stead of succouring him,
Let a man in a tempest go to a thorn for shelter, and he shall Light upon a thief in stead of a fence, which will tear his Flesh in stead of succouring him,
The pride of thine heart hath deceived thee, thou that dwellest in the Clefts of the Rockes, thou that sayest in thine heart, Who shall bring me downe? I will bring thee downe, saith the Lord to Edom.
The pride of thine heart hath deceived thee, thou that dwellest in the Clefts of the Rocks, thou that Sayest in thine heart, Who shall bring me down? I will bring thee down, Says the Lord to Edom.
Five Degrees we shall observe of this Vexation. First, the Creatures are apt to molest the spirit in the procuring of them, even as Thornes will certainely pricke in their gathering.
Five Degrees we shall observe of this Vexation. First, the Creatures Are apt to molest the Spirit in the procuring of them, even as Thorns will Certainly prick in their gathering.
What paines will men take? what hazards will they runne to procure their desires? Paines of body, plotting of braine, conflicts of passions, biting of conscience, disreputation amongst men, scourge of tongues, any thing, every thing will men adventure, to obtaine at last that which it may bee is not a competent reward for the smallest of these vexations. How will men exchange their salvation, throw away their owne mercy, make themselves perpetuall drudges and servitors to the times, fawne, flatter, comply, couple in with the instruments or authors of their hopes, hazard their owne blood in desperate undertakings,
What pains will men take? what hazards will they run to procure their Desires? Paines of body, plotting of brain, conflicts of passion, biting of conscience, disreputation among men, scourge of tongues, any thing, every thing will men adventure, to obtain At last that which it may be is not a competent reward for the Smallest of these vexations. How will men exchange their salvation, throw away their own mercy, make themselves perpetual drudges and servitors to the times, fawn, flatter, comply, couple in with the Instruments or Authors of their hope's, hazard their own blood in desperate undertakings,
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The Historian spake it of Otho that Romane Absolom, he worshipped the people, dispenced frequently his courtesies and plausibilities, crouched and accommodated himselfe to the basest routs, that thereby he might creepe into an usurped honour,
The Historian spoke it of Otho that Roman Absalom, he worshipped the people, dispensed frequently his courtesies and plausibilities, crouched and accommodated himself to the Basest routs, that thereby he might creep into an usurped honour,
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Suppose we a man importunately set to travell unto some place where the certainty of some great profit or preferment attends his comming, the way through which he must goe is intricate, deepe, unpassable, the beast that carries him lame and tired, his acquaintance none, his instructions few, what a heavie vexation must this needs bee to the soule of that man to be crossed with so many difficulties in so eager a desire? Iust this is the case with naturall men in the prosecution of earthly things.
Suppose we a man importunately Set to travel unto Some place where the certainty of Some great profit or preferment attends his coming, the Way through which he must go is intricate, deep, unpassable, the beast that carries him lame and tired, his acquaintance none, his instructions few, what a heavy vexation must this needs be to the soul of that man to be crossed with so many difficulties in so eager a desire? Just this is the case with natural men in the prosecution of earthly things.
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First, the desires of men are very violent (which the Scripture useth to expresse by making haste, greedy coveting, a purpose to be rich) Qui Dives fieri vult,
First, the Desires of men Are very violent (which the Scripture uses to express by making haste, greedy coveting, a purpose to be rich) Qui Dives fieri vult,
The Apostle describes them by gro• … ing and sighing; the Prophet David by panting and gasping; the Spouse in the Canticles by sicknesse, I am sicke with love.
The Apostle describes them by gro• … ing and sighing; the Prophet David by panting and gasping; the Spouse in the Canticles by sickness, I am sick with love.
or his stocke not to his strength, his friends few, his corrivals many, his businesses tough and intricate, his counsels uncertaine, his projects way-laid and prevented, his contrivances dashed and disappointed, such a circumstance vnseene, such a casualty starting suddenly out, such an occurrence meeting the action hath made it unfeasible, and shipwrack'd the expectation.
or his stock not to his strength, his Friends few, his corrivals many, his businesses tough and intricate, his Counsels uncertain, his projects waylaid and prevented, his contrivances dashed and disappointed, such a circumstance unseen, such a casualty starting suddenly out, such an occurrence meeting the actium hath made it unfeasible, and shipwrecked the expectation.
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so that now that vexation which was at first begun with vehemency of desire, is mightily improued with impatiency of opposition, & lastly much encreased with the feare of utter disappointment at last.
so that now that vexation which was At First begun with vehemency of desire, is mightily improved with impatiency of opposition, & lastly much increased with the Fear of utter disappointment At last.
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It is a usuall selfe-deceit of the heart to say and thinke, If I had such an accession to mine estate, such a dignitie mingled with mine other preferments, could but leave such and such portions behind me, I should then rest satisfied and desire no more.
It is a usual self-deceit of the heart to say and think, If I had such an accession to mine estate, such a dignity mingled with mine other preferments, could but leave such and such portions behind me, I should then rest satisfied and desire no more.
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first thereby to beget a secret conceit, that since this being gotten I should sit quietly downe, I may therefore set my selfe with might and maine to procure it,
First thereby to beget a secret conceit, that since this being got I should fit quietly down, I may Therefore Set my self with might and main to procure it,
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and in the meane time neglect the state of my soule, and peradventure shipwracke my conscience upon indirect and unwarrantable meanes for fulfilling so warrantable and just a desire.
and in the mean time neglect the state of my soul, and Peradventure shipwreck my conscience upon indirect and unwarrantable means for fulfilling so warrantable and just a desire.
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there is something of the lie in every sinne, but very much in this of worldlinesse, which gets upon a man with slender and modest pretences, till at last it gather impudence and violence by degrees;
there is something of the lie in every sin, but very much in this of worldliness, which gets upon a man with slender and modest pretences, till At last it gather impudence and violence by Degrees;
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Wee reade in Saint Austens confessions of Alipius his Companion, who being by much importunity overcome to accompany a friend of his to those bloody Romane Games, wherein men kill'd one another to make sport for the people;
we read in Saint Austen's confessions of Alipius his Companion, who being by much importunity overcome to accompany a friend of his to those bloody Roman Games, wherein men killed one Another to make sport for the people;
In another place of the same booke wee reade of Monica, the mother of that holy man, that she had so often used to sip the wine that came to her fathers table, that from sipping shee grew to loving,
In Another place of the same book we read of Monica, the mother of that holy man, that she had so often used to sip the wine that Come to her Father's table, that from sipping she grew to loving,
for it is in the case of sinne, as it is in treason, qui deliberant desciverunt, to entertaine any the modestest termes of parley with Gods enemy is downe-right to forsake him.
for it is in the case of sin, as it is in treason, qui deliberant desciverunt, to entertain any the modestest terms of parley with God's enemy is downright to forsake him.
if ever it get 〈 ◊ 〉 in us, partly by reason of its owne fruitfull qualitie, partly by reason of the fertile soyle wherein it is, the corrupt heart of man, partly by reason of Satans constant plying it with his husbandry and suggestions, that it will every day grow faster, settle deeper,
if ever it get 〈 ◊ 〉 in us, partly by reason of its own fruitful quality, partly by reason of the fertile soil wherein it is, the corrupt heart of man, partly by reason of Satan constant plying it with his Husbandry and suggestions, that it will every day grow faster, settle Deeper,
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so when men will needs heape up wealth and other earthly supplyes beyond stint or measure, they do but store up wormes to disquiet their minds, that which will rot and annoy the owners.
so when men will needs heap up wealth and other earthly supplies beyond stint or measure, they do but store up worms to disquiet their minds, that which will rot and annoy the owners.
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and even gaspe out his spirits, in pursuing the poore unto the dust, sucking out their very livelihood and substance, till they are faine to lye downe in the dust.
and even gasp out his spirits, in pursuing the poor unto the dust, sucking out their very livelihood and substance, till they Are feign to lie down in the dust.
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Woe unto him, saith the Prophet, that encreaseth that which is not his, enlarging his desires as Hell and death, that loadeth himselfe with thick clay, that is in other expressions, that storeth up violence and robbery, that heapeth treasures against the last day;
Woe unto him, Says the Prophet, that increases that which is not his, enlarging his Desires as Hell and death, that loadeth himself with thick clay, that is in other expressions, that storeth up violence and robbery, that heapeth treasures against the last day;
but all this doth not reach to a Fruition. For that imports a delightfull sweet orderly use of them, which things belong unto the blessings and promises of the Gospell.
but all this does not reach to a Fruition. For that imports a delightful sweet orderly use of them, which things belong unto the blessings and promises of the Gospel.
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This is the maine sting and vexation of the Creature alone without Gods more especiall blessing, that in it a man shall still taste a secret curse, which deprives him of that dearenesse and satisfaction which he lookes for from it.
This is the main sting and vexation of the Creature alone without God's more especial blessing, that in it a man shall still taste a secret curse, which deprives him of that dearness and satisfaction which he looks for from it.
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False joy like the crackling of Thornes he may find, but still there is some flie in the oyntment, some death in the pot, some madnesse in the laughter, which in the midst of all dampes and surprizeth the soule with horrour and sadnesse;
False joy like the crackling of Thorns he may find, but still there is Some fly in the ointment, Some death in the pot, Some madness in the laughter, which in the midst of all damps and surpriseth the soul with horror and sadness;
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there are still some secret suggestions and whisperings of a guilty conscience, that through all this Iordan of pleasure a man swimmes downe apace into a dead Sea, that all his delights do but carry him rhe faster unto a finall Iudgement, Ressevera est verum gaudium: True joy, saith the Heathen Man, is not a perfunctory, a floating thing, it is serious and massy, it sinkes to the Center of the heart:
there Are still Some secret suggestions and whisperings of a guilty conscience, that through all this Iordan of pleasure a man swims down apace into a dead Sea, that all his delights do but carry him rhe faster unto a final Judgement, Ressevera est verum gaudium: True joy, Says the Heathen Man, is not a perfunctory, a floating thing, it is serious and massy, it sinks to the Centre of the heart:
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but in the lower regions, by reason of their nearenesse to the earth, they frequently raise up such Meteors as often breake forth into thunders and tempests;
but in the lower regions, by reason of their nearness to the earth, they frequently raise up such Meteors as often break forth into Thunders and tempests;
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so the more heavenly the minde is, the more untainted doth it keepe it selfe from the corruptions and temptations of worldly things, the more quiet and composed is it in all estates;
so the more heavenly the mind is, the more untainted does it keep it self from the corruptions and temptations of worldly things, the more quiet and composed is it in all estates;
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but in mindes meerely sensuall the hotter Gods favours shine, and the faster his raine falles upon them, the more Fogges are raised, the higher Thornes grow up, the more darkenesse,
but in minds merely sensual the hotter God's favours shine, and the faster his rain falls upon them, the more Fogs Are raised, the higher Thorns grow up, the more darkness,
The Knowledge of things, either naturall in this present text, or morall and civill. vers. 17. of both which he concludeth that they are Uanitie and vexation of spirit.
The Knowledge of things, either natural in this present text, or moral and civil. vers. 17. of both which he Concludeth that they Are Vanity and vexation of Spirit.
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In mans Creation his understanding should have walked in the strait path of truth, should have had a distinct view of causes and effects in their immediate successions;
In men Creation his understanding should have walked in the strait path of truth, should have had a distinct view of Causes and effects in their immediate successions;
but now sinne hath mingled such confusion with things, that the minde is faine to take many crooked and vast compasses for a little uncertaine knowledge.
but now sin hath mingled such confusion with things, that the mind is feign to take many crooked and vast compasses for a little uncertain knowledge.
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Secondly, The weakenesse of all naturall knowledge is seene in this that it cannot any way either prevent or correct the naturall crookednesse of the smallest things, much lesse make a man solidly and substantially happy.
Secondly, The weakness of all natural knowledge is seen in this that it cannot any Way either prevent or correct the natural crookedness of the Smallest things, much less make a man solidly and substantially happy.
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It is impossible for a man by the exactest knowledge of naturall things to make the nature of a man, which by sinne is departed from its primitive rectitude, strait againe, to repaire that Image of God which is so much distorted.
It is impossible for a man by the Exactest knowledge of natural things to make the nature of a man, which by sin is departed from its primitive rectitude, strait again, to repair that Image of God which is so much distorted.
Aristotle, the most rationall heathen man that the world knowes of, in his Doctrine confesseth the disability of moral knowledge to rectifie the intemperance of nature,
Aristotle, the most rational heathen man that the world knows of, in his Doctrine Confesses the disability of moral knowledge to rectify the intemperance of nature,
Seneca likewise the exactest Stoick which wee meet with, then whom never any man writ more divinely for the contempt of the world, was yet the richest usurer that ever wee read of in ancient stories,
Senecca likewise the Exactest Stoic which we meet with, then whom never any man writ more divinely for the contempt of the world, was yet the Richest usurer that ever we read of in ancient stories,
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though that were a sinne discovered and condemned by the heathen themselves. A second Ground of vexation from knowledge is The Defects and Imperfections of it.
though that were a sin discovered and condemned by the heathen themselves. A second Ground of vexation from knowledge is The Defects and Imperfections of it.
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Thirdly, in much wisdome is much griefe, and he that increaseth knowledge increaseth sorrow. In civill wisdome, the more able a man is the more service is cast upon him, the more businesses runne through him, the lesse can hee enjoy his time or liberty.
Thirdly, in much Wisdom is much grief, and he that increases knowledge increases sorrow. In civil Wisdom, the more able a man is the more service is cast upon him, the more businesses run through him, the less can he enjoy his time or liberty.
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His Eminence lodes him with envy, jealousies, observation, suspicions, forceth him oftentimes upon unwelcom compliancies, upon colours and inventions to palliate unjust counsels,
His Eminence loads him with envy, jealousies, observation, suspicions, forceth him oftentimes upon unwelcome compliancies, upon colours and Inventions to palliate unjust Counsels,
and stop the clamors of a gainsaying Conscience, fills him with feares of miscarriage and disgrace, with projects of honour and plausibility, with restlesse thoughts touching discoveries, preventions, concealements, accommodations,
and stop the clamours of a gainsaying Conscience, fills him with fears of miscarriage and disgrace, with projects of honour and plausibility, with restless thoughts touching discoveries, preventions, concealments, accommodations,
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Secondly, The paines of the body, the travell of the minde, the sweate of the braine, the tugging and plucking of the understanding, the very drudgery of the soule to breake through that confusion, and her owne difficulties;
Secondly, The pains of the body, the travel of the mind, the sweat of the brain, the tugging and plucking of the understanding, the very drudgery of the soul to break through that confusion, and her own difficulties;
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Fifthly, the general disrespect which, when all is done, it findes in the world, great men scorning it as pedantry, ordinary men unable to take notice of it,
Fifthly, the general disrespect which, when all is done, it finds in the world, great men scorning it as pedantry, ordinary men unable to take notice of it,
Sixthly, the Insufficiency thereof to perfect that which is amisse in our nature, the malignant property thereof to put sinne into armour, to contemne the simplicity and purity of Gods Word;
Sixthly, the Insufficiency thereof to perfect that which is amiss in our nature, the malignant property thereof to put sin into armour, to contemn the simplicity and purity of God's Word;
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And lastly, the neere approach thereof to its owne period, the same death that attendeth us being ready also to bury all our learning in the grave with us:
And lastly, the near approach thereof to its own Period, the same death that attends us being ready also to bury all our learning in the grave with us:
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When a man hath wisdome to apprehend the exquisitnes of his delights, and variety to keepe out the su• … fet of any one, hee is then fittest to examine what compasse of Goodnesse or satisfaction is in them.
When a man hath Wisdom to apprehend the exquisiteness of his delights, and variety to keep out the su• … fetched of any one, he is then Fittest to examine what compass of goodness or satisfaction is in them.
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Chap. 2. vers. 1. 2. 3. Secondly, his wisedome was furnish'd with variety of subjects to enquire into, he had magnificence and provisions suteable to the greatnesse of his royall minde.
Chap. 2. vers. 1. 2. 3. Secondly, his Wisdom was furnished with variety of subject's to inquire into, he had magnificence and provisions suitable to the greatness of his royal mind.
vers. 7. Great treasures of silver and gold, all kinds of musick vocall and instrumentall; Thirdly, Salomon exceedes in all these things all that ever went before him.
vers. 7. Great treasures of silver and gold, all Kinds of music vocal and instrumental; Thirdly, Solomon exceeds in all these things all that ever went before him.
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vers. 9. Fourthly, As he had that most abundant, so likewise the most free, undisturbed, unabated enjoyment of them all, Hee with-held not his heart from any joy;
vers. 9. Fourthly, As he had that most abundant, so likewise the most free, undisturbed, unabated enjoyment of them all, He withheld not his heart from any joy;
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and yet at last upon an impartiall enquirie into all his most magnificent workes, the conclusion is, they were but vanity and vexation of spirit, vers. 11. Which vexation he further explanes.
and yet At last upon an impartial enquiry into all his most magnificent works, the conclusion is, they were but vanity and vexation of Spirit, vers. 11. Which vexation he further explains.
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When Ammon found what little satisfaction his exorbitant lust received in ravishing his Sister Tamar, he as fiercely hated her after as he had desir'd her before.
When Ammon found what little satisfaction his exorbitant lust received in ravishing his Sister Tamar, he as fiercely hated her After as he had desired her before.
vers. 13. either they hurt a man in himselfe, being strong temptations and materials too of pride, vaine-glory, couetousnesse, luxurie, intemperance, forgetfulnesse of God, love of the world,
vers. 13. either they hurt a man in himself, being strong temptations and materials too of pride, vainglory, covetousness, luxury, intemperance, forgetfulness of God, love of the world,
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and by these of disorder, dissolutenesse, and diseases in the body; or else at least they expose him to the envie, accusations, violences of wicked men.
and by these of disorder, dissoluteness, and diseases in the body; or Else At lest they expose him to the envy, accusations, violences of wicked men.
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an honorable buriall. Chap. 6. vers. 1. 2. 3. Seventhly, from the narrownesse of any satisfaction which can be received from them, vers. 7. All the wealth a man hath can reach no higher then the filling of his mouth, then the outward services of the body, the desires of the soule remaine empty still.
an honourable burial. Chap. 6. vers. 1. 2. 3. Seventhly, from the narrowness of any satisfaction which can be received from them, vers. 7. All the wealth a man hath can reach no higher then the filling of his Mouth, then the outward services of the body, the Desires of the soul remain empty still.
vers. 10. Though a man could scrape all the wealth in the wo• … ld together, he were but a man still, subject to the same dangers and infirmities as before, nothing can exalt him above,
vers. 10. Though a man could scrape all the wealth in the wo• … Lord together, he were but a man still, Subject to the same dangers and infirmities as before, nothing can exalt him above,
His conscience will oftentimes tell him, that peradventure he hath pursued indirect and unwarrantable wayes of gaine, hath ventured to lye, flatter, sweare, deceive, supplant, undermine, to corrupt and adulterate wares, to hoard up and dissemble them t• … l a dearer season, to trench upon Gods Day for his owne purposes, that so he might not onely receive,
His conscience will oftentimes tell him, that Peradventure he hath pursued indirect and unwarrantable ways of gain, hath ventured to lie, flatter, swear, deceive, supplant, undermine, to corrupt and adulterate wares, to hoard up and dissemble them t• … l a Dearer season, to trench upon God's Day for his own Purposes, that so he might not only receive,
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How much pretious time hast thou spent which can never be recal'd againe, for one houre whereof a tormented soule in hell would part with all the World if he had the disposall of it, to be but so small a space within the possibilities of salvation againe,
How much precious time hast thou spent which can never be Recalled again, for one hour whereof a tormented soul in hell would part with all the World if he had the disposal of it, to be but so small a Molle within the possibilities of salvation again,
and which satisfieth not? How many golden opportunities of encreasing the graces of thy soule, of feeding thy faith with more noble and heavenly contemplations on Gods truth and promises, on his Name and Attributes, on his Word and worship, of rouzing up thy soule from the sleepe of sinne, of stirring up and new enflaming thy spirituall gifts, of addressing thy selfe to a more serious, assiduous, durable communion with thy God, of mourning for thine owne corruptions, of groning and thirsting after heauenly promises, of renewing thy vowes and resolutions, of besieging and besetting heauen with thy more vrgent and retired prayers, of humbling thy selfe before thy God, of bewayling the calamities, the stones, the dust of Sion, of deprecating and repelling approching Iudgements, of glorifying God in all his wayes, things of pretious, spirituall and everlasting consequence,
and which Satisfieth not? How many golden opportunities of increasing the graces of thy soul, of feeding thy faith with more noble and heavenly contemplations on God's truth and promises, on his Name and Attributes, on his Word and worship, of Rousing up thy soul from the sleep of sin, of stirring up and new enflaming thy spiritual Gifts, of addressing thy self to a more serious, assiduous, durable communion with thy God, of mourning for thine own corruptions, of groaning and thirsting After heavenly promises, of renewing thy vows and resolutions, of besieging and besetting heaven with thy more urgent and retired Prayers, of humbling thy self before thy God, of bewailing the calamities, the stones, the dust of Sion, of deprecating and repelling approaching Judgments, of glorifying God in all his ways, things of precious, spiritual and everlasting consequence,
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how many of these golden opportunities hath thy too much absurd love and attendance on the world stolne from thee? and surely to a soule illightned these must needs be matters of much vexation.
how many of these golden opportunities hath thy too much absurd love and attendance on the world stolen from thee? and surely to a soul enlightened these must needs be matters of much vexation.
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to love life, to feare death, to dispence with much unjust liberty, to gather rust and securitie in Gods worship? How much excesse and intemperance they have provoked,
to love life, to Fear death, to dispense with much unjust liberty, to gather rust and security in God's worship? How much excess and intemperance they have provoked,
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how little of them have been spent on Gods glory and Church, how small a portion we have repaid him in his Ministers or in his Members? how few naked backes they have clothed? how few empty bellies they have filled? how few langvishing bowels they have refreshed? how few good workes and services they have rewarded? These are considerations which unto sensible consciences must sometime or other beget much vexation.
how little of them have been spent on God's glory and Church, how small a portion we have repaid him in his Ministers or in his Members? how few naked backs they have clothed? how few empty bellies they have filled? how few languishing bowels they have refreshed? how few good works and services they have rewarded? These Are considerations which unto sensible Consciences must sometime or other beget much vexation.
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All Creatures, sinners especially, that have no hope or portion in another life, doe naturally love a present earthly Immortality: and therefore though they cannot have it in themselves,
All Creatures, Sinners especially, that have no hope or portion in Another life, do naturally love a present earthly Immortality: and Therefore though they cannot have it in themselves,
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yet as the Philosopher saith of living Creatures, the reason why they generate is, that that Immortality which in their owne particulars they cannot have, they may NONLATINALPHABET so farre as they are able procure in the species or kinde which they thus preserve;
yet as the Philosopher Says of living Creatures, the reason why they generate is, that that Immortality which in their own particulars they cannot have, they may so Far as they Are able procure in the species or kind which they thus preserve;
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so rich and worldly men, though they cannot be immortall on the earth themselves, yet they affect an immortality in their names and dwelling places, Psal. 49. 11. and therefore they desire to transmit their substance unto such successors as may haue wisedome and noblenesse of minde to continue it.
so rich and worldly men, though they cannot be immortal on the earth themselves, yet they affect an immortality in their names and Dwelling places, Psalm 49. 11. and Therefore they desire to transmit their substance unto such Successors as may have Wisdom and nobleness of mind to continue it.
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or profuse to overthrow it, these and many other the like doubts must needs infinitely perplex the mindes of men, greedy to perpetuate their names and places, Eccles. 2. 18. 19. The second thing which we proposed to consider in this argument was the Grounds of this Vexation. I shall name but Three. Gods Curse; Mans Corruption; and the Creatures Deceitfulnesse.
or profuse to overthrow it, these and many other the like doubts must needs infinitely perplex the minds of men, greedy to perpetuate their names and places, Eccles. 2. 18. 19. The second thing which we proposed to Consider in this argument was the Grounds of this Vexation. I shall name but Three. God's Curse; men Corruption; and the Creatures Deceitfulness.
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and let a man mixe poison in the most delicate wine, it will but so much the easier, by the nimblenesse of the spirits there, invade the parts of the body, and torment the bowels.
and let a man mix poison in the most delicate wine, it will but so much the Easier, by the nimbleness of the spirits there, invade the parts of the body, and torment the bowels.
Gold of it selfe is a pretious thing, but to be shackled with fetters of gold, to have it turn'd into a use of bondage, addes mockery to the affliction;
Gold of it self is a precious thing, but to be shackled with fetters of gold, to have it turned into a use of bondage, adds mockery to the affliction;
though the things be excellent in their owne being, yet mingled with our corruptions and lusts, they are turned into poison, into the Gall of Aspes within a man, they will not suffer him to feele any quietnesse in his belly, in the fulnesse of his sufficiencie he shall be in straights,
though the things be excellent in their own being, yet mingled with our corruptions and Lustiest, they Are turned into poison, into the Gall of Asps within a man, they will not suffer him to feel any quietness in his belly, in the fullness of his sufficiency he shall be in straights,
for that little which a righteous man hath is to him an experience of Gods Promise, a branch of his love, a meanes of thankefull affections in him, a viaticum unto heaven;
for that little which a righteous man hath is to him an experience of God's Promise, a branch of his love, a means of thankful affections in him, a viaticum unto heaven;
And who had not rather be free in a cottage, then condemn'd in a palace? Saint Paul distinguisheth of a Reward and a Dispensation. If I preach the Gospell willingly I have a Reward,
And who had not rather be free in a cottage, then condemned in a palace? Saint Paul Distinguisheth of a Reward and a Dispensation. If I preach the Gospel willingly I have a Reward,
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In the bowels of men, their hearts and consciences (which are the Seminaries of Corruption) they turne into gall, however in the mouth they have some smatch of honie in them.
In the bowels of men, their hearts and Consciences (which Are the Seminaries of Corruption) they turn into Gall, however in the Mouth they have Some smatch of honey in them.
The reason why the same proportion is unsufficient for a prince, which is abundant for a private man, is because the occasions of the prince are more vast, massie,
The reason why the same proportion is unsufficient for a Prince, which is abundant for a private man, is Because the occasions of the Prince Are more vast, massy,
In his house he can finde sundry employments to busie himselfe about, the education of his children, the governement of his family, the managing of his estate are able to fill up all his thoughts,
In his house he can find sundry employments to busy himself about, the education of his children, the government of his family, the managing of his estate Are able to fill up all his thoughts,
how to secure their interest in their expected inheritance, how to thrive in grace, to bee rich in good workes, to purchase to themselves a further degree of glory,
how to secure their Interest in their expected inheritance, how to thrive in grace, to be rich in good works, to purchase to themselves a further degree of glory,
the things of this life are not matters of their Home, but onely comfortable refreshments in the way, which therefore they use not as their grand occasions to create businesses to them,
the things of this life Are not matters of their Home, but only comfortable refreshments in the Way, which Therefore they use not as their grand occasions to create businesses to them,
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but the way of sinne infinite? What made Nero that wicked emperour have an officer about him, who was called Arbiter Neroniana libidinis, the Inventer and Contriver of new wayes of uncleannesse,
but the Way of sin infinite? What made Nero that wicked emperor have an officer about him, who was called Arbiter Neroniana libidinis, the Inventer and Contriver of new ways of uncleanness,
but because lust is infinite? What made Messalina, that prodigie of women, whom I presume Saint Paul had a particular relation to, Rom. 1. 26. Profluere ad incognitas libidines, as the Historian speakes, prostitute her selfe with greedinesse unto unnaturall and unknowne abominations,
but Because lust is infinite? What made Messallina, that prodigy of women, whom I presume Saint Paul had a particular Relation to, Rom. 1. 26. Profluere ad incognitas libidines, as the Historian speaks, prostitute her self with greediness unto unnatural and unknown abominations,
the epicure never cease swallowing, and spuing, and staggering, and inventing new arts of catches, and rounds, and healths, and caps, and measures, and damnation;
the epicure never cease swallowing, and spuing, and staggering, and inventing new arts of Catches, and rounds, and healths, and caps, and measures, and damnation;
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or the nailes of his Crosse, or the print of his feete, and I know not what other fond delusions of silly men, who had rather finde salvation any where then in the Scriptures;
or the nails of his Cross, or the print of his feet, and I know not what other found delusions of silly men, who had rather find salvation any where then in the Scriptures;
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And therefore the Scripture useth to expresse the greatnesse of a judgement by the unexpectednesse of it: When thou didst terrible things which we looked not for.
And Therefore the Scripture uses to express the greatness of a judgement by the unexpectedness of it: When thou didst terrible things which we looked not for.
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but when he hath his hearts desire, and peradventure hath out-climb'd the very modesty of his former wishes, hath ventur'd to breake through many a hedge, to make gaps through Gods Law and his owne conscience, that he might by shorter passages hasten to the idoll he so much worshipped, he findes at last that there was more trouble in the fruition, then expectation at the distance;
but when he hath his hearts desire, and Peradventure hath out-climbed the very modesty of his former wishes, hath ventured to break through many a hedge, to make gaps through God's Law and his own conscience, that he might by shorter passages hasten to the idol he so much worshipped, he finds At last that there was more trouble in the fruition, then expectation At the distance;
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that all this is but like the Egyptian Temples, where through a stately frontispice and magnificent structure a man came with much preparations of reverence and worship but to the Image of an vgly ape, the ridiculous idoll of that people.
that all this is but like the Egyptian Temples, where through a stately Frontispice and magnificent structure a man Come with much preparations of Reverence and worship but to the Image of an ugly ape, the ridiculous idol of that people.
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The world useth a man as Ivie doth an Oke, the closer it gets to the heart, the more it clings and twists about the affections (though it seeme to promise and flatter much) yet it doth indeed but eate out his reall substance and choake him in the embraces.
The world uses a man as Ivy does an Oak, the closer it gets to the heart, the more it clings and twists about the affections (though it seem to promise and flatter much) yet it does indeed but eat out his real substance and choke him in the embraces.
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First then they deceive our judgements, make us thinke better of them then they deserue; they deale with us as the Philistines with Sampson, they begin at our eyes.
First then they deceive our Judgments, make us think better of them then they deserve; they deal with us as the philistines with Sampson, they begin At our eyes.
Thus the divell began to beguile Eve, When she saw that the Tree was good, and pleasant to the eyes, then being thus first deceived, she became a transgressor:
Thus the Devil began to beguile Eve, When she saw that the Tree was good, and pleasant to the eyes, then being thus First deceived, she became a transgressor:
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I will preferre my life before my priviledge. Secondly, they deceive our hopes and expectations. Achan promised himselfe much happinesse in a wedge of gold and Babylonish garment;
I will prefer my life before my privilege. Secondly, they deceive our hope's and Expectations. achan promised himself much happiness in a wedge of gold and Babylonish garment;
and vineyards, and sheepe and oxen, and manservants and maide-servants at the price of an officious and mercenarie lye, he thought he had provided well for his posterity by the reward of Naaman; but the event proves quite contrarie, he provided nothing but a leprosie for himselfe and his seede forever.
and vineyards, and sheep and oxen, and manservants and maidservants At the price of an officious and mercenary lie, he Thought he had provided well for his posterity by the reward of Naaman; but the event Proves quite contrary, he provided nothing but a leprosy for himself and his seed forever.
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How many men have perished by their honours? how many have beene eaten up by their pleasures? how many hath the greedy desire of wealth powred out into the grave? They promise peace and safety (as we see how Israel boasted in their mountaines, confederacies, supplies from Egypt and Assyria, in their owne counsels and inventions) and yet all these end in shame and disappointment;
How many men have perished by their honours? how many have been eaten up by their pleasures? how many hath the greedy desire of wealth poured out into the grave? They promise peace and safety (as we see how Israel boasted in their Mountains, confederacies, supplies from Egypt and Assyria, in their own Counsels and Inventions) and yet all these end in shame and disappointment;
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Thus all those phantasticall felicities, which men build upon the Creature, prove in the end to have been nothing else but the banquet of a dreaming man, nothing but lies and vanitie in the conclusion.
Thus all those fantastical felicities, which men built upon the Creature, prove in the end to have been nothing Else but the banquet of a dreaming man, nothing but lies and vanity in the conclusion.
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Lastly, They Deceive us likewise in respect of evill. No Creatures, however they may promise Immunitie and deliverance, can doe a man any good when the Lord will be pleased to send evill upon him.
Lastly, They Deceive us likewise in respect of evil. No Creatures, however they may promise Immunity and deliverance, can do a man any good when the Lord will be pleased to send evil upon him.
He that is strong shall be to seeke of his strength, he that is mighty & should deliver others, shall be too weak for his own defence, he that is swift shall be amaz'd, and not dare to fly;
He that is strong shall be to seek of his strength, he that is mighty & should deliver Others, shall be too weak for his own defence, he that is swift shall be amazed, and not Dare to fly;
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What ever hopes or refuges any Creature cā afford a man in these troubles, they are nothing but froth & vanity, the Lord challenges & derides them al. And the Prophet Esay gives a sound reason of it all, The Egyptians are men and not God,
What ever hope's or refuges any Creature can afford a man in these Troubles, they Are nothing but froth & vanity, the Lord challenges & derides them all And the Prophet Isaiah gives a found reason of it all, The egyptians Are men and not God,
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Which yet is plainely contrary to Christs direction, Give us our daylie bread, and contrary to the practice of the Saints who use to call for the fatnesse of the earth and dew of heaven, peace of walls and prosperity of Palaces upon those whom they blesse. To which I answere.
Which yet is plainly contrary to Christ direction, Give us our daily bred, and contrary to the practice of the Saints who use to call for the fatness of the earth and due of heaven, peace of walls and Prosperity of Palaces upon those whom they bless. To which I answer.
but ariseth meerely by accident, upon the reason of its separation from God, who at first did appoint his owne blessed communion to goe along with his Creatures.
but arises merely by accident, upon the reason of its separation from God, who At First did appoint his own blessed communion to go along with his Creatures.
Death is in it selfe an evill thing (for the Apostle calles it an enemy, 1. Cor. 15.) yet by the infinite power and mercy of God, who delights to bring good out of evill,
Death is in it self an evil thing (for the Apostle calls it an enemy, 1. Cor. 15.) yet by the infinite power and mercy of God, who delights to bring good out of evil,
and beauty out of ashes, it hath not onely the sting taken away, but is made an entrance into Gods owne presence, with reference unto which benefit, the Apostle desireth to be dissolved and to be with Christ, Phil. 1. 23. Now notwithstanding this goodnesse which death by accident brings along with it,
and beauty out of Ashes, it hath not only the sting taken away, but is made an Entrance into God's own presence, with Referente unto which benefit, the Apostle Desires to be dissolved and to be with christ, Philip 1. 23. Now notwithstanding this Goodness which death by accident brings along with it,
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and yet by reason of that bitternesse which was in it, hee prayes against it, presenting unto his Father the desires of his Soule for that life which he came to lay downe:
and yet by reason of that bitterness which was in it, he prays against it, presenting unto his Father the Desires of his Soul for that life which he Come to lay down:
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And though the Apostle did most earnestly desire to be with Christ, yet he did in the same desire decline the common rode thither through the darke passages of death, 2. Cor. 5. 4. Vnlawfull indeed it is for any man to pray universally against death,
And though the Apostle did most earnestly desire to be with christ, yet he did in the same desire decline the Common road thither through the dark passages of death, 2. Cor. 5. 4. Unlawful indeed it is for any man to pray universally against death,
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For we are bound in such a case to use all good meanes, and to pray for Gods blessing upon them, which amounts to a prayer against the danger it selfe.
For we Are bound in such a case to use all good means, and to pray for God's blessing upon them, which amounts to a prayer against the danger it self.
And first the consideration thereof mingled with faith in the heart must needes worke humiliation in the spirit of a man, upon the sight of those sinnes which have so much defaced the good Creatures of God.
And First the consideration thereof mingled with faith in the heart must needs work humiliation in the Spirit of a man, upon the sighed of those Sins which have so much defaced the good Creatures of God.
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yet without sinne it hath no sting in it, 1. Cor. 15. 55. how much lesse sting, thinke we, have those things which were made for the comforts of mans life,
yet without sin it hath no sting in it, 1. Cor. 15. 55. how much less sting, think we, have those things which were made for the comforts of men life,
when thou art posting in the wayes of thy heart, and in the sight of thine eyes, feele a curbe privily galling thy conscience, a secret dampe seizing upon thy soule,
when thou art posting in the ways of thy heart, and in the sighed of thine eyes, feel a curb privily galling thy conscience, a secret damp seizing upon thy soul,
and affrighting it with dismall suspicions and trembling pre-occupations of attending judgements, see a hand against the wall writing bitter things against thee? Dost thou in all thy lawfull Callings finde much sweat of brow, much toyle of braine, much plunging of thoughts, much care of heart in compassing thy just and lawfull intendments? Doe not lose the opportunitie of that good which all this may suggest unto thee, take advantage to fish in this troubled water.
and affrighting it with dismal suspicions and trembling preoccupations of attending Judgments, see a hand against the wall writing bitter things against thee? Dost thou in all thy lawful Callings find much sweat of brow, much toil of brain, much plunging of thoughts, much care of heart in compassing thy just and lawful intendments? Do not loose the opportunity of that good which all this may suggest unto thee, take advantage to Fish in this troubled water.
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Though thou hast but a dinner of herbes with a quiet conscience, reconciled unto God, thou dost therein finde more sweetnesse then in a fatted Oxe with the contentions of a troubled heart.
Though thou hast but a dinner of herbs with a quiet conscience, reconciled unto God, thou dost therein find more sweetness then in a fatted Ox with the contentions of a troubled heart.
so like a Canker overgrowne all my pretious time, stolne away all opportunities of grace, melted and wasted all my strength, that now my refreshments are become my diseases.
so like a Canker overgrown all my precious time, stolen away all opportunities of grace, melted and wasted all my strength, that now my refreshments Are become my diseases.
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and served thy Church, and supplyed thy Saints, and made the eyes that saw mee to blesse mee, and the • … ares that heard me, to beare witnesse to me, wherewith I might have covered the naked backe,
and served thy Church, and supplied thy Saints, and made the eyes that saw me to bless me, and the • … ears that herd me, to bear witness to me, wherewith I might have covered the naked back,
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The Calling wherein thou hast placed me is honest and profitable to men, wherein I might spend my time in glorifying thy Name, in obedience to thy will, in attendance on thy blessings;
The Calling wherein thou hast placed me is honest and profitable to men, wherein I might spend my time in glorifying thy Name, in Obedience to thy will, in attendance on thy blessings;
but our sinne hath stained the beauty of thine owne handyworke, so that now thy wrath is as well revealed from Heaven as thy glory, we now see in them the prints as well of thy terrours as of thy goodnesse.
but our sin hath stained the beauty of thine own handiwork, so that now thy wrath is as well revealed from Heaven as thy glory, we now see in them the prints as well of thy terrors as of thy Goodness.
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And now, Lord, I doe in humblenesse of heart truly abhorre my selfe, and abominate those cursed sinnes, which have not onely defiled mine owne nature and person,
And now, Lord, I do in humbleness of heart truly abhor my self, and abominate those cursed Sins, which have not only defiled mine own nature and person,
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but have spread deformitie and confusion upon all those Creatures, in which thine owne wisedome and power had planted so great a beauty, and so sweet an order.
but have spread deformity and confusion upon all those Creatures, in which thine own Wisdom and power had planted so great a beauty, and so sweet an order.
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After some such manner as this ought the consideration of the thornynesse of the Creature humble us in the sight of those sinnes which are the rootes thereof.
After Some such manner as this ought the consideration of the thornynesse of the Creature humble us in the sighed of those Sins which Are the roots thereof.
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Care is then Regular, First, when it hath a Right end, such as is both suteable with and subordinate to our maine end, the Kingdome of God, and his righteousnesse.
Care is then Regular, First, when it hath a Right end, such as is both suitable with and subordinate to our main end, the Kingdom of God, and his righteousness.
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and with much confidence of a happy issue recommend every thing that concernes us to his providence and disposall, can bee content to have our humours mastered,
and with much confidence of a happy issue recommend every thing that concerns us to his providence and disposal, can be content to have our humours mastered,
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Our Saviour himselfe had a bag in his familie, and Salomon sends foolish and improvident men unto the smallest Creatures to learne this care. Prov. 6. 8.
Our Saviour himself had a bag in his family, and Solomon sends foolish and improvident men unto the Smallest Creatures to Learn this care. Curae 6. 8.
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That Care then which is a branch of this Vexation is not NONLATINALPHABET but NONLATINALPHABET, a cutting, dividing, distracting care, against which wee ought the rather to strive, not onely because it is so apt to arise from the Creature coupling in with the corruption of mans heart,
That Care then which is a branch of this Vexation is not but, a cutting, dividing, distracting care, against which we ought the rather to strive, not only Because it is so apt to arise from the Creature coupling in with the corruption of men heart,
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but also because of its owne evill quality, it being both Superfluous and sinfull. First, Irregular cares are superfluous, and improper to the ends which we direct them upon,
but also Because of its own evil quality, it being both Superfluous and sinful. First, Irregular Cares Are superfluous, and improper to the ends which we Direct them upon,
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and that not to our maine end onely, Happinesse, which men toyling to discover in the Creature where it is not, doe insteed thereof finde nothing but trouble and vexation;
and that not to our main end only, Happiness, which men toiling to discover in the Creature where it is not, do instead thereof find nothing but trouble and vexation;
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First, Infaith depending vpon the truth of his promises, He hath said I will not faile thee nor forsake thee, and upon the All-sufficiency of his Power, our God whom we serve is able to deliver us.
First, In faith depending upon the truth of his promises, He hath said I will not fail thee nor forsake thee, and upon the All-sufficiency of his Power, our God whom we serve is able to deliver us.
That which grieved the Lord with his people in the Wildernesse was their distrust of his power and protection, Can he spread a Table in the Wildernesse? Can hee give bread also and flesh for his people? And indeed as Caines despaire,
That which grieved the Lord with his people in the Wilderness was their distrust of his power and protection, Can he spread a Table in the Wilderness? Can he give bred also and Flesh for his people? And indeed as Caines despair,
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so in some proportion, any fainting under temptation, any discontent with our estate, proceede from this, that we measure God by our selves, that wee conceive of his power onely by those issues and wayes of escape which we are by our owne wisedomes able to fore-cast,
so in Some proportion, any fainting under temptation, any discontent with our estate, proceed from this, that we measure God by our selves, that we conceive of his power only by those issues and ways of escape which we Are by our own wisdoms able to forecast,
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It is therefore a notable meanes of establishing the heart in all estates, to have the eye of Faith fixed upon the power God, to consider that his thoughts and contrivances are as much above ours,
It is Therefore a notable means of establishing the heart in all estates, to have the eye of Faith fixed upon the power God, to Consider that his thoughts and contrivances Are as much above ours,
When the Apostle had exhorted the Philippians, that their Moderation, that is, their Equanimitie and calmenesse of minde in regard of outward things, should bee knowne unto all men, he presseth it with this excellent reason, The Lord is at hand, he is ever at home in his owne family, he is neere to see the wants,
When the Apostle had exhorted the Philippians, that their Moderation, that is, their Equanimity and calmness of mind in regard of outward things, should be known unto all men, he Presseth it with this excellent reason, The Lord is At hand, he is ever At home in his own family, he is near to see the Wants,
Secondly, as Irregular Cares are needlesse and superfluous, so they are sinnefull too. First, In regard of their obiect, they are worldly cares, the Cares of the men of this world:
Secondly, as Irregular Cares Are needless and superfluous, so they Are sinful too. First, In regard of their Object, they Are worldly Cares, the Cares of the men of this world:
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therein wee declare our selves to walke in conformitie to the Gentiles, as if wee had no better foundation of quietnesse and contentment then the heathen which know not God.
therein we declare our selves to walk in conformity to the Gentiles, as if we had no better Foundation of quietness and contentment then the heathen which know not God.
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And this is Christs argument, after all these things do the Gentiles seeke. We are taken out of the world, wee have not received the spirit of the world, and therefore wee must not bee conformable unto the world,
And this is Christ argument, After all these things do the Gentiles seek. We Are taken out of the world, we have not received the Spirit of the world, and Therefore we must not be conformable unto the world,
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Illi terrena sapiant qui promissa coelestia non habent, It is seemely for those alone who have no other portion but in this life, to fixe their thoughts and cares here.
Illi Terrena sapiant qui Promissa coelestia non habent, It is seemly for those alone who have no other portion but in this life, to fix their thoughts and Cares Here.
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Secondly, they are sinnefull in regard of their Causes, and they are principally two. First, Inordinate lust or coveting, the running of the heart after covetousnesse;
Secondly, they Are sinful in regard of their Causes, and they Are principally two. First, Inordinate lust or coveting, the running of the heart After covetousness;
If a ship out of greedinesse be overloaden with gold, it will be in danger of sinking, notwithstanding the capacity of the sides be not a quarter filled;
If a ship out of greediness be overladen with gold, it will be in danger of sinking, notwithstanding the capacity of the sides be not a quarter filled;
so is it in the lives of men, some have such greedy desires, that they thinke they can runne through all sorts of businesse and so never leave loading themselves, till their hearts sinke and be swallowed up with worldly sorrow and securitie in sinne:
so is it in the lives of men, Some have such greedy Desires, that they think they can run through all sorts of business and so never leave loading themselves, till their hearts sink and be swallowed up with worldly sorrow and security in sin:
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others set their affections on such triviall things, that though they should have the fill of all their desires, their mindes would still be as floating and unsetled as before.
Others Set their affections on such trivial things, that though they should have the fill of all their Desires, their minds would still be as floating and unsettled as before.
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First, fill not thy selfe onely with light things. Such are all the things of this world in themselves, besides the roome and cumbersomenesse of them (as light things take up ever the most roome) they still leave the soule floating and unsetled.
First, fill not thy self only with Light things. Such Are all the things of this world in themselves, beside the room and cumbersomeness of them (as Light things take up ever the most room) they still leave the soul floating and unsettled.
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Doe therefore as wise Mariners, have strong and substantiall ballasting in the bottome, faith in Gods promises, love and feare of his name, a foundation of good workes,
Do Therefore as wise Mariners, have strong and substantial ballasting in the bottom, faith in God's promises, love and Fear of his name, a Foundation of good works,
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and then what ever becomes of thy other loading, thy ship it selfe shall bee safe at last, thou shalt be sure in the greatest tempest to have thy life for a prey.
and then what ever becomes of thy other loading, thy ship it self shall be safe At last, thou shalt be sure in the greatest tempest to have thy life for a prey.
Al men have not the same abilities, some have such a measure of grace as enables them with much wisedome and improvement to manage such an estate as would puffe up another with pride, sensualitie, superciliousnesse, and forgetfulnesse of God.
All men have not the same abilities, Some have such a measure of grace as enables them with much Wisdom and improvement to manage such an estate as would puff up Another with pride, sensuality, superciliousness, and forgetfulness of God.
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and in these varieties of states every man should pray for that which is most suteable to his disposition and abilities, which may expose him to fewest temptations,
and in these varieties of states every man should pray for that which is most suitable to his disposition and abilities, which may expose him to fewest temptations,
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This was the good prayer of Agur, give me neither poverty nor riches, feed me with food convenient for me: this is that we all pray, Give us Our daylie Bread, that which is most proportion'd to our condition, that which is fittest for us to have,
This was the good prayer of Agur, give me neither poverty nor riches, feed me with food convenient for me: this is that we all pray, Give us Our daily Bred, that which is most proportioned to our condition, that which is Fittest for us to have,
When thou shalt consider that his truth, and person, and honor is imbarked in the same vessell with thee, thou maist safely resolve on one of these, either he will be my Pilot in the ship,
When thou shalt Consider that his truth, and person, and honour is embarked in the same vessel with thee, thou Mayest safely resolve on one of these, either he will be my Pilot in the ship,
yet then was his presence a plentifull protection, my Grace is sufficient for thee, and hee confesseth it elsewhere, I am able to doe all things through Christ that strengthens me.
yet then was his presence a plentiful protection, my Grace is sufficient for thee, and he Confesses it elsewhere, I am able to do all things through christ that strengthens me.
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Christs head hath sanctified any thornes, his back any surrowes, his hands any nailes, his side any speare, his heart any sorrow that can come to mine.
Christ head hath sanctified any thorns, his back any furrows, his hands any nails, his side any spear, his heart any sorrow that can come to mine.
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his promise to sanctifie it, his wisedome to manage it, his glory to be by it advanced, his word to be by it maintained, his Anointed Ones to be by it supplied, his Church to be by it repaired, in one word his poverty to be by it relieved.
his promise to sanctify it, his Wisdom to manage it, his glory to be by it advanced, his word to be by it maintained, his Anointed Ones to be by it supplied, his Church to be by it repaired, in one word his poverty to be by it relieved.
For as Christ hath strength and compassion to take of the burden of our afflictions, so hath he poverty too, to ease that vexation which may grow from our abundance.
For as christ hath strength and compassion to take of the burden of our afflictions, so hath he poverty too, to ease that vexation which may grow from our abundance.
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if a whole house full of silver and gold, Christ hath more distressed members to be comforted, more breaches in his Church to be repaired, more enemies of his Gospel to be oppos'd, more defenders of his faith to be supplied, more urgencies of his Kingdom to be attended,
if a Whole house full of silver and gold, christ hath more distressed members to be comforted, more Breaches in his Church to be repaired, more enemies of his Gospel to be opposed, more defenders of his faith to be supplied, more Urgencies of his Kingdom to be attended,
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The Apostle saith that we sit together with Christ in heavenly places, and the same Apostle saith, that the suffrings of Christ are made up in his mēbers.
The Apostle Says that we fit together with christ in heavenly places, and the same Apostle Says, that the sufferings of christ Are made up in his members.
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It may be thou hast an execrable thing, a wedge of gold, a babylonish garment, a bagge full of unjust gaine, gotten by sacriledge, disobedience, mercilesnes, oppression, by detaining Gods, or thy neighbours rights;
It may be thou hast an execrable thing, a wedge of gold, a babylonish garment, a bag full of unjust gain, got by sacrilege, disobedience, mercilesnes, oppression, by detaining God's, or thy neighbours rights;
what ever thy sicknesse, what ever thy plague be, as thou tenderest the tranquillity of thine estate rouse it up from its sleepe by a faithfull, serious and impartiall examination of thine owne heart,
what ever thy sickness, what ever thy plague be, as thou Tenderest the tranquillity of thine estate rouse it up from its sleep by a faithful, serious and impartial examination of thine own heart,
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yet cast• … out in an humble confession unto God, in a hearty and willing restitution unto men, in opening thy close and contracted bowels to those that never yet enjoy'd comforts from them;
yet cast• … out in an humble Confessi unto God, in a hearty and willing restitution unto men, in opening thy close and contracted bowels to those that never yet enjoyed comforts from them;
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then shall quietnesse arise unto thy soule, and that very gaine which thou throwest away is but cast upon the waters, the Lord will provide a Whale to keepe it for thee,
then shall quietness arise unto thy soul, and that very gain which thou throwest away is but cast upon the waters, the Lord will provide a Whale to keep it for thee,
and lighten the vessell, but should make it their sole worke to gaze upon their commodities, who could expect that a calme should droppe into such mens laps.
and lighten the vessel, but should make it their sole work to gaze upon their commodities, who could expect that a Cam should drop into such men's laps.
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Beloved when the Creatures have rais'd a tempest of vexation, thinke upon your Offices, to the pumpe, to powre out thy corruptions, to the sailes and tackling, abate thy lusts and the provisions of them, to thy faith, to live above hope, to thy patience, It is the Lord, let him doe as seemeth good to him, to thy thankfulnesse, the Lord giveth and the Lord taketh away, Blessed be the name of the Lord.
beloved when the Creatures have raised a tempest of vexation, think upon your Offices, to the pump, to pour out thy corruptions, to the sails and tackling, abate thy Lustiest and the provisions of them, to thy faith, to live above hope, to thy patience, It is the Lord, let him doe as seems good to him, to thy thankfulness, the Lord gives and the Lord Takes away, Blessed be the name of the Lord.
Apponere cor, to carry a mans heart to the creature, the Prophet gives a fit expression of it when hee saith, That the heart doth g• … t after covetousnesse;
Apponere cor, to carry a men heart to the creature, the Prophet gives a fit expression of it when he Says, That the heart does g• … tO After covetousness;
This in the Scripture is expressed by Devising, Consulting, Thinking within ones selfe, being tossed like a Meteor with doubtfulnesse of minde and carefull suspence, Ioyning ones selfe, making Provision for lusts, &c. Secondly, to care for, to employ a mans affections of love, delight, desire upon them, to set a high price on them,
This in the Scripture is expressed by Devising, Consulting, Thinking within ones self, being tossed like a Meteor with doubtfulness of mind and careful suspense, Joining ones self, making Provision for Lustiest, etc. Secondly, to care for, to employ a men affections of love, delight, desire upon them, to Set a high price on them,
after the captivitie of the Arke, it is said she regarded it not, the Text is, she did not put her heart upon it: though a woman rejoyce when a man childe is borne,
After the captivity of the Ark, it is said she regarded it not, the Text is, she did not put her heart upon it: though a woman rejoice when a man child is born,
and this is imported in the word by which the Prophet expresseth riches, which signifieth strength of all sorts, vires, and propugnaculum, the inward strength of a man and the outward strength of munition and fortification:
and this is imported in the word by which the Prophet Expresses riches, which signifies strength of all sorts, vires, and propugnaculum, the inward strength of a man and the outward strength of munition and fortification:
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therefore, saith Salomon, the rich mans wealth is his strong city, and rich men are said to Trust and Glorie in their riches, examples whereof the Scripture abundantly gives in Tyre, Babylon, Ninive, Edom, Israel, &c.
Therefore, Says Solomon, the rich men wealth is his strong City, and rich men Are said to Trust and Glory in their riches, Examples whereof the Scripture abundantly gives in Tyre, Babylon, Nineveh, Edom, Israel, etc.
As men weare the softest garments next their skinne, that they be not disquieted, so should we apply the tenderest things, the mercies and the worth of the bloud of Christ, the promises of grace and glory, the precepts and invitations of the Spirit unto our spirits.
As men wear the Softest garments next their skin, that they be not disquieted, so should we apply the Tenderest things, the Mercies and the worth of the blood of christ, the promises of grace and glory, the Precepts and invitations of the Spirit unto our spirits.
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The word heere which we translate Vexation is rendred likewise by Contritio, a pressing, grinding, wearing away of a thing, and by Depastio, a feeding on a thing, which makes some render the words thus, All is vanitie and a feeding upon winde.
The word Here which we translate Vexation is rendered likewise by Contritio, a pressing, grinding, wearing away of a thing, and by Depastio, a feeding on a thing, which makes Some render the words thus, All is vanity and a feeding upon wind.
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The Creature upon the spirit is like a worme in wood, or a moth in a garment, it begets a rottennesse of heart, it bites asunder the threads and sinewes of the soule,
The Creature upon the Spirit is like a worm in wood, or a moth in a garment, it begets a rottenness of heart, it bites asunder the threads and sinews of the soul,
for cares will prevent age, and change the colour of the haire before the time, and make a man like a silly Dove, without any heart, as the Prophet speakes.
for Cares will prevent age, and change the colour of the hair before the time, and make a man like a silly Dove, without any heart, as the Prophet speaks.
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We will consider it, First in temptations; Secondly in afflictions. First, A man who hath set his heart inordinately upon any Creature is altogether unfit to withstand any temptation.
We will Consider it, First in temptations; Secondly in afflictions. First, A man who hath Set his heart inordinately upon any Creature is altogether unfit to withstand any temptation.
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but to rejoyce with his wife. One reason whereof I suppose was this, because when the minde is strongly set upon any one object, till the strength of that desire be abated, a man will be utterly unfit to deale with an enemie:
but to rejoice with his wife. One reason whereof I suppose was this, Because when the mind is strongly Set upon any one Object, till the strength of that desire be abated, a man will be utterly unfit to deal with an enemy:
the divell will be sure to hold intelligence with a mans owne lusts, to advise and sit in counsell with his owne heart, to follow the tyde and streame of a mans owne affections in the tempting of him.
the Devil will be sure to hold intelligence with a men own Lustiest, to Advice and fit in counsel with his own heart, to follow the tIED and stream of a men own affections in the tempting of him.
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Adam tempted in knowledge, Pharaoh by lying wonders, the Prophet by pretence of an Angels speech, Ahab by the consent of false prophets, the Iewes by the Temple of the Lord and carnall priuiledges ▪ the heathen by pretence of vniversalitie, and antiquitie.
Adam tempted in knowledge, Pharaoh by lying wonders, the Prophet by pretence of an Angels speech, Ahab by the consent of false Prophets, the Iewes by the Temple of the Lord and carnal privileges ▪ the heathen by pretence of universality, and antiquity.
he yeelds to be himselfe a temper of his neighbour to unseasonable pleasures, to drunkennesse and shame, to bee a murtherer of his faithfull seruant, to multiply the guilt, that hee may shift of the shame of his sinne,
he yields to be himself a temper of his neighbour to unseasonable pleasures, to Drunkenness and shame, to be a murderer of his faithful servant, to multiply the guilt, that he may shift of the shame of his sin,
They that will be rich, saith the apostle, who set their hearts upon their riches, whose hearts runne after their couetousnesse, fall into temptation and a snare, into many foolish and hurtfull lusts.
They that will be rich, Says the apostle, who Set their hearts upon their riches, whose hearts run After their covetousness, fallen into temptation and a snare, into many foolish and hurtful Lustiest.
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Tempt Iudaes his covetous heart to treason, and he will betray the pretious blood of the Sonne of God which is infinitely beyond any rate of silver or gold for a few pieces of silver, the price of a little field;
Tempt Iudaes his covetous heart to treason, and he will betray the precious blood of the Son of God which is infinitely beyond any rate of silver or gold for a few Pieces of silver, the price of a little field;
Tempt Sauls covetous heart with the fattest of the Cattell, and hee will venture on disobedience, a sinne worse then witchcraft, which himselfe had rooted out;
Tempt Saul's covetous heart with the Fattest of the Cattle, and he will venture on disobedience, a sin Worse then witchcraft, which himself had rooted out;
If the heart bee set on Beautie; Tempt the Sonnes of God to forsake their covenant of marrying in the Lord, the Israelites to the idolatrie of Baal Peor, Sampson to forsake his vow and calling, easily will all this bee done,
If the heart be Set on Beauty; Tempt the Sons of God to forsake their Covenant of marrying in the Lord, the Israelites to the idolatry of Baal Peor, Sampson to forsake his Voelli and calling, Easily will all this be done,
How many desperate temptations doth beauty cast many men vpon? bribery to lay downe the price of a whore, gluttonie and drunkennesse to inflame and ingenerate new lusts, contempt of the Word and Iudgements of God to smother the checkes of conscience, frequenting of Sathans palaces, playes and stewes, the chappels of Hell and nurseries of vncleannesse, challenges, stabbes, combats, blood, to vindicate the credit and comparisons of a strumpets beauty, to revenge the competition of uncleane Corrivals.
How many desperate temptations does beauty cast many men upon? bribery to lay down the price of a whore, gluttony and Drunkenness to inflame and ingenerate new Lustiest, contempt of the Word and Judgments of God to smother the Checks of conscience, frequenting of Satan's palaces, plays and Stews, the Chapels of Hell and nurseries of uncleanness, challenges, stabs, combats, blood, to vindicate the credit and comparisons of a strumpets beauty, to revenge the competition of unclean Corrivals.
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If the heart bee set on wit and pride of its owne conceits, tempt the Libertines and Cyrenians to dispute against the truth, the Greekes to despise the Gospell, the wise men of the world to esteeme the ordinance of God foolishnes of preaching, the false teachers to foist their straw and stubble upon the foundation, Achitophell to comply with treason, Lucian to reuile Christ,
If the heart be Set on wit and pride of its own conceits, tempt the Libertines and Cyrenians to dispute against the truth, the Greeks to despise the Gospel, the wise men of the world to esteem the Ordinance of God foolishness of preaching, the false Teachers to foist their straw and stubble upon the Foundation, Achitophel to comply with treason, Lucian to revile christ,
Whence is it that men spend their pretious abilities in frothy studies, in complements, formes and garbes of salute, satyrs, libels, abuses, profanation of Gods Word, scorne of the simplicitie and power of godlinesse, with infinite the like vanities,
Whence is it that men spend their precious abilities in frothy studies, in compliments, forms and garbs of salute, satyrs, libels, Abuses, profanation of God's Word, scorn of the simplicity and power of godliness, with infinite the like vanities,
but because the• … hearts are taken up with a foolish creature, and not with God and his feare? If the heart be set on Ambition, tempt Corah to desperate rebellion, Absolom to unnaturall treason, Balaam to curse the church, Diotrephes to contemne the Apostles and their doctrine, Iulian to apostacie, Arius to heresie, the Apostles themselues to emulation and strife, easily ▪ will one lust let in these, and a thousand more.
but Because the• … hearts Are taken up with a foolish creature, and not with God and his Fear? If the heart be Set on Ambition, tempt Corah to desperate rebellion, Absalom to unnatural treason, balaam to curse the Church, Diotrephes to contemn the Apostles and their Doctrine, Iulian to apostasy, Arius to heresy, the Apostles themselves to emulation and strife, Easily ▪ will one lust let in these, and a thousand more.
What else is it that makes men to flatter profanenesse, to adore golden beasts, to admire glistering abominations, to betray the truth of the Gospell, to smother and dissemble the strictnesse and purity of the wayes of God, to strike at the sins of men with the scabberd and not with the sword, to deale with the fancies of men more then with their consciences, to palliate vice, to dawbe with untempered morter, to walke in a neutralitie and adiaphorisme betweene God and Baal, to make the soules of men and the glory of God subordinate to their lusts and risings,
What Else is it that makes men to flatter profaneness, to adore golden beasts, to admire glistering abominations, to betray the truth of the Gospel, to smother and dissemble the strictness and purity of the ways of God, to strike At the Sins of men with the scabbard and not with the sword, to deal with the fancies of men more then with their Consciences, to palliate vice, to daub with untempered mortar, to walk in a neutrality and adiaphorisme between God and Baal, to make the Souls of men and the glory of God subordinate to their Lustiest and risings,
if hee make promises of earthly things, such promises the heart hath already from one who can better make them, 1 Tim. 4. 8 neither can hee promise any thing which was not more mine before then his;
if he make promises of earthly things, such promises the heart hath already from one who can better make them, 1 Tim. 4. 8 neither can he promise any thing which was not more mine before then his;
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stronger is hee that is with vs then hee that is with the world, it is the businesse of our calling to fight against spirituall wickednesses, and to resist the Divell.
Stronger is he that is with us then he that is with the world, it is the business of our calling to fight against spiritual Wickednesses, and to resist the devil.
when a man attributes his wine and oyle to his lovers and not to God, his credit, wealth, subsistency to the favours of men and not to • … he all-sufficiency of God,
when a man attributes his wine and oil to his lovers and not to God, his credit, wealth, subsistency to the favours of men and not to • … he All-sufficiency of God,
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and he will rise early, runne and ride, and change natures with his Asse, and be more senslesse of Gods fury then the dumbe creature, that he may curse Gods owne people:
and he will rise early, run and ride, and change nature's with his Ass, and be more senseless of God's fury then the dumb creature, that he may curse God's own people:
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let the Divell promise thirty pieces of silver to Iudas, whose heart ranne upon covetousnesse, and there is no more scruple, the bargaine of treason is presently concluded:
let the devil promise thirty Pieces of silver to Iudas, whose heart ran upon covetousness, and there is no more scruple, the bargain of treason is presently concluded:
Let the Divell tempt Michaes Levite with a little better reward then the beggerly stipend which he had before, Theft and Idolatry are swallow'd downe both together,
Let the devil tempt Michael's Levite with a little better reward then the beggarly stipend which he had before, Theft and Idolatry Are swallowed down both together,
Let the Divell by the edicts and ministers of Ieroboam lay snares in Mizpah, and spreade nets upon Taber, that is, use lawes, menaces, subtilties to keepe the people from the City of God,
Let the devil by the edicts and Ministers of Jeroboam lay snares in Mizpah, and spread nets upon Taber, that is, use laws, menaces, subtleties to keep the people from the city of God,
if thou wilt dissemble thy conscience, divide thy heart, comply with both sides, keepe downe the power of godlinesse, persecute zeale, set up will-worship and supersti• … ions,
if thou wilt dissemble thy conscience, divide thy heart, comply with both sides, keep down the power of godliness, persecute zeal, Set up will-worship and supersti• … ions,
how quickly shall such a mans religion bee disgviz'd, and sincerity, if it were possible, put to shame? If to another thou shalt by such a time purchase such a Lordship, out such a neighbour, swallow up such a prodigall,
how quickly shall such a men Religion be disgvized, and sincerity, if it were possible, put to shame? If to Another thou shalt by such a time purchase such a Lordship, out such a neighbour, swallow up such a prodigal,
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and purchase ungodly possessions with the blood of their tenants? If to another, beware of laying open thy conscience, of being too faithfull in thy Calling ▪ too s• … rupulous in thy office,
and purchase ungodly possessions with the blood of their tenants? If to Another, beware of laying open thy conscience, of being too faithful in thy Calling ▪ too s• … rupulous in thy office,
so the Creatures by the justice of God, when they meete in a mans Center, reach as farre as his heart, doe there mightily worke to the deceiving and hardning of it:
so the Creatures by the Justice of God, when they meet in a men Centre, reach as Far as his heart, doe there mightily work to the deceiving and hardening of it:
Secondly, a Heart set upon any lust is unfit likewise to beare any affliction. The Young man whose heart was upon his riches, could not endure to heare of selling all,
Secondly, a Heart Set upon any lust is unfit likewise to bear any affliction. The Young man whose heart was upon his riches, could not endure to hear of selling all,
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and NONLATINALPHABET, The wills of the flesh, and wilfulnesse is the ground of impatiency. Thirdly, they are naturall, and move strongly to their owne point;
and, The wills of the Flesh, and wilfulness is the ground of impatiency. Thirdly, they Are natural, and move strongly to their own point;
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no marvell then if they be sensible of paine from afflictions, which are contrary unto nature. The stronger the water runnes, the more will it roare and some upon any opposition:
no marvel then if they be sensible of pain from afflictions, which Are contrary unto nature. The Stronger the water runs, the more will it roar and Some upon any opposition:
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Fourthly, Lusts are very wise after a fleshly and sensuall manner, and worldly wisedome is impatient of any stoppage or prevention of any affliction that crusheth and disappoints it.
Fourthly, Lustiest Are very wise After a fleshly and sensual manner, and worldly Wisdom is impatient of any stoppage or prevention of any affliction that crushes and disappoints it.
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Fifthly, Lusts are proud, especially those that arise from abundance of the Creature, and pride being set upon by any affliction makes the heart breake forth into impatience, debates, and stoutnesse against God;
Fifthly, Lustiest Are proud, especially those that arise from abundance of the Creature, and pride being Set upon by any affliction makes the heart break forth into impatience, debates, and stoutness against God;
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for the Word sanctifies, and lightens all Affliction, the Word shewes Gods moderation and intention in them, an issue out of them, the benefits which will come from them, the supplies of strength and abilities to beare them, the promises of a more abundant & exceeding weight of glory, in comparison whereof they are as nothing.
for the Word Sanctifies, and lightens all Affliction, the Word shows God's moderation and intention in them, an issue out of them, the benefits which will come from them, the supplies of strength and abilities to bear them, the promises of a more abundant & exceeding weight of glory, in comparison whereof they Are as nothing.
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and instruments of lusts, such as are health, pleasure, riches, honours, &c. And in all these respect a Heart set upon lust is weakened and disabled to beare Afflictions.
and Instruments of Lustiest, such as Are health, pleasure, riches, honours, etc. And in all these respect a Heart Set upon lust is weakened and disabled to bear Afflictions.
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Secondly, when the Heart is set upon the Creature, it is utterly disabled, in regard of its active strength, made unfit to doe any duty with that strength as Gods requires.
Secondly, when the Heart is Set upon the Creature, it is utterly disabled, in regard of its active strength, made unfit to do any duty with that strength as God's requires.
First, because Bonum fit ex causâ integrâ, A good duty must proceede from an entire Cause, from the whole heart. Now lust divides the Heart, and makes it unstedfast, and unfaithfull unto God.
First, Because Bonum fit ex causâ integrâ, A good duty must proceed from an entire Cause, from the Whole heart. Now lust divides the Heart, and makes it unsteadfast, and unfaithful unto God.
turnes zeale it selfe and obedience into murder, hinders all faith in us, and acceptance with God, nullifies all other ends, swallowes up Gods glory and the good of others,
turns zeal it self and Obedience into murder, hinders all faith in us, and acceptance with God, nullifies all other ends, Swallows up God's glory and the good of Others,
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Thirdly, the Heart is a fountaine and principle, and principles are ever one and uniforme, out of the same fountaine cannot come bitter water and sweet,
Thirdly, the Heart is a fountain and principle, and principles Are ever one and uniform, out of the same fountain cannot come bitter water and sweet,
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if the Heart cannot count him altogether lovely, and all things else but dung in comparison of him, he will refuse the match, and with-hold his consent.
if the Heart cannot count him altogether lovely, and all things Else but dung in comparison of him, he will refuse the match, and withhold his consent.
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but when Christ told him that his riches, his covetousnes, his bosome lust stood betweene him and salvation, his prayer was turned into sorrow, repentance and apostacy.
but when christ told him that his riches, his covetousness, his bosom lust stood between him and salvation, his prayer was turned into sorrow, Repentance and apostasy.
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In Hearing the Word, the heart can never accept Gods Commands, till it be first empty, a man cannot receive the richest gift that is, with a hand that was full before.
In Hearing the Word, the heart can never accept God's Commands, till it be First empty, a man cannot receive the Richest gift that is, with a hand that was full before.
or to such a doctrine as requires emptinesse, confession of sinnes, justifying of God, and condemning of themselves (for these were the purposes of Iohus Baptisme,
or to such a Doctrine as requires emptiness, Confessi of Sins, justifying of God, and condemning of themselves (for these were the Purposes of Iohus Baptism,
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Till a man come with such a resolution as to be willing to part from all naughtinesse, hee will never receive the ingrafted Word with meeknesse, and an honest heart;
Till a man come with such a resolution as to be willing to part from all naughtiness, he will never receive the ingrafted Word with meekness, and an honest heart;
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Nay if a man should binde his devotion to his heart With v• … ws, yet a Dalila in his bosome, a lust in his spirit, would easily nullifie the strongest vowes.
Nay if a man should bind his devotion to his heart With v• … us, yet a Delilah in his bosom, a lust in his Spirit, would Easily nullify the Strongest vows.
The Iewes made a serious and solemne protestation to Ieremie that they would obey the voyce of the Lord in that which they desired him to enquire of God about whether it were good or evill;
The Iewes made a serious and solemn protestation to Ieremie that they would obey the voice of the Lord in that which they desired him to inquire of God about whither it were good or evil;
and yet when they found the message crosse their owne lusts and reservations, their resolutions are turned into rebellions, their pride quickly breakes asunder their vow,
and yet when they found the message cross their own Lustiest and reservations, their resolutions Are turned into rebellions, their pride quickly breaks asunder their Voelli,
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How can yee beleeve since yee seeke for glory one from another? Ioh. 5. 44. when persecution arose because of the word, the Temporary was presently offended. Matth. 13. 21.
How can ye believe since ye seek for glory one from Another? John 5. 44. when persecution arose Because of the word, the Temporary was presently offended. Matthew 13. 21.
A man ought not to set his Heart on the Creature because of the Noblenesse of the heart. To set the heart on the creature is to set a diamond in lead, None are so mad to keep their Iewels in a cellar,
A man ought not to Set his Heart on the Creature Because of the Nobleness of the heart. To Set the heart on the creature is to Set a diamond in led, None Are so mad to keep their Jewels in a cellar,
First Let not the Bramble be King, Let not earthly things beare rule over thy affections, fire will rise out of them, which will consume thy Cedars, emasculate all the powers of thy Soule.
First Let not the Bramble be King, Let not earthly things bear Rule over thy affections, fire will rise out of them, which will consume thy Cedars, emasculate all the Powers of thy Soul.
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First, a conviction, for they inferre a conclusion extremely contradictory to the conclusions in which Saint Paul formerly rested (which is the forme of a conviction) Saint Pauls former conclusion was, I was alive; but when the commandement came, the conclusion was extremely contrary, I Died. Secondly, It was a spirituall conviction.
First, a conviction, for they infer a conclusion extremely contradictory to the conclusions in which Saint Paul formerly rested (which is the Form of a conviction) Saint Paul's former conclusion was, I was alive; but when the Commandment Come, the conclusion was extremely contrary, I Died. Secondly, It was a spiritual conviction.
For Saint Paul was never literally without the Law, but the va• … le till this time was before his eyes, he is now made to understand the Law in its native sense and compasse;
For Saint Paul was never literally without the Law, but the va• … le till this time was before his eyes, he is now made to understand the Law in its native sense and compass;
Absurd is the Doctrine of the Socinians, & some others, That unregenerate men by a meere natur all perception, without any divine superin• … us'd light (they are the words of Episcopius, and they are wicked wordes) may understand the whol• … Law, even all things requisite unto faith & godlines.
Absurd is the Doctrine of the socinians, & Some Others, That unregenerate men by a mere Nature all perception, without any divine superin• … used Light (they Are the words of Episcopius, and they Are wicked words) may understand the whol• … Law, even all things requisite unto faith & godliness.
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Against this we shall need use no other argument, then a plaine Syllogisme compounded out of the very words of Scripture, Darknesse doth not comprehend light, Ioh. 1. 5. 〈 ◊ 〉 men are Darkenesse.
Against this we shall need use no other argument, then a plain Syllogism compounded out of the very words of Scripture, Darkness does not comprehend Light, John 1. 5. 〈 ◊ 〉 men Are Darkness.
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Eph. 5. 8. 4. 17. 18. Act. 26. 18. 2. P• … t. 1. 9. yea Held under the power of darkenesse, Col. 1. 13. and the word of God is light, Psal. 119. 105. 2. Cor. 4. 4. therefore unregenerate men cannot understand the • … d in that spirituall compasse which it carries.
Ephesians 5. 8. 4. 17. 18. Act. 26. 18. 2. P• … tO. 1. 9. yea Held under the power of darkness, Col. 1. 13. and the word of God is Light, Psalm 119. 105. 2. Cor. 4. 4. Therefore unregenerate men cannot understand the • … worser in that spiritual compass which it carries.
There is such an asymmetry and disproportion betweene our understandings, and the brightnesse of the word, that the Saints themselves have prayed for more spirituall light, and vnderstanding to conceive it.
There is such an asymmetry and disproportion between our understandings, and the brightness of the word, that the Saints themselves have prayed for more spiritual Light, and understanding to conceive it.
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That knowledge which a man ought to have (for there is a knowledge which is not such as it ought to be) doth passe knowledge, even all the • … ength of meere naturall reason to attaine unto, peculiar to the sheep of Christ.
That knowledge which a man ought to have (for there is a knowledge which is not such as it ought to be) does pass knowledge, even all the • … ength of mere natural reason to attain unto, peculiar to the sheep of christ.
Naturall men have their principles vitiated, their faculties bound, that they cannot understand spirituall things till God have as it were • … nplanted a • … ew understanding in them, framed the heart to attend,
Natural men have their principles vitiated, their faculties bound, that they cannot understand spiritual things till God have as it were • … nplanted a • … ew understanding in them, framed the heart to attend,
much more may a man in divine truths bee Spiritually ignorant even where in some respect hee may be said to know. For the Scriptures pronounce men ignorant of those things which they see and know.
much more may a man in divine truths be Spiritually ignorant even where in Some respect he may be said to know. For the Scriptures pronounce men ignorant of those things which they see and know.
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To understand then the words, we must note ▪ first, that there is an opposition between NONLATINALPHABET & NONLATINALPHABET, those two Clauses in the Text, Once, and When the Commandement came. It is the conceite of some, that the latter as well as the former is meant of a state of unregeneration;
To understand then the words, we must note ▪ First, that there is an opposition between &, those two Clauses in the Text, Once, and When the Commandment Come. It is the conceit of Some, that the latter as well as the former is meant of a state of unregeneration;
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but the necessitie of righteousnesse by Christ, without the which, though a man may, when once the Commandement comes and is fully revealed, will good, hate sinne;
but the necessity of righteousness by christ, without the which, though a man may, when once the Commandment comes and is Fully revealed, will good, hate sin;
in sinning doe that which he would not consent unto, and delight in the Law, feele a warre in his members, mourne and cry out under the sense of his owne wretchednesse,
in sinning doe that which he would not consent unto, and delight in the Law, feel a war in his members, mourn and cry out under the sense of his own wretchedness,
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an opinion tending directly to the honour of Pelagianisme, and advancement of nature, which made Saint Austen in that ingenuous and noble worke of hi• … retractations to recant it,
an opinion tending directly to the honour of Pelagianism, and advancement of nature, which made Saint Austen in that ingenuous and noble work of hi• … retractations to recant it,
then where he allowes himselfe the scope of his owne conceits.) He still understandes those passages, of the complaints of a regenerate man against his inherent concupiscence.
then where he allows himself the scope of his own conceits.) He still understands those passages, of the complaints of a regenerate man against his inherent concupiscence.
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The Apostle was never quite without the Law (being an Hebrew, and bred up at thefeet of Gamali• … l ) therefore the difference betweene being without the Law,
The Apostle was never quite without the Law (being an Hebrew, and bred up At thefeet of Gamali• … l) Therefore the difference between being without the Law,
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A live in his performances, able as he conceiv'd to performe the righteousnesse of the law without bla• … e Phil. 3. 6. A live in his Presumptions, mispersuasions, selfe-justifications, conceits of righteousnesse, and salvation.
A live in his performances, able as he conceived to perform the righteousness of the law without bla• … e Philip 3. 6. A live in his Presumptions, mispersuasions, self-justifications, conceits of righteousness, and salvation.
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Act. 26. 9. Phil. 3. 7. In the second estate Sinne revived, I found that that was but a sopor, a benumdnesse, which was in my apprehension a death of sinne:
Act. 26. 9. Philip 3. 7. In the second estate Sin revived, I found that that was but a sopor, a benumdnesse, which was in my apprehension a death of sin:
as a covetous man may have the possession of monie, and yet be without the vse and comforts of it. 2. Cor. 3. 6. 2. P• … t. 3. 16. Matth. 5. 21. 22. 27. 28. 31. 32. 33. 38. Which should teach us to beware of Ignorance;
as a covetous man may have the possession of money, and yet be without the use and comforts of it. 2. Cor. 3. 6. 2. P• … tO. 3. 16. Matthew 5. 21. 22. 27. 28. 31. 32. 33. 38. Which should teach us to beware of Ignorance;
Wee see this heavenly affection in Iacob. Gen. 32. 26. 29. Gen. 49. 18. in Moses. Exod. 33. 12. 18. in David. Psal 119. 18. 125. in the Spouse Cant. 1. 2. in Manoah. Iud. 13. 17. in Paul. 2. Cor. 5. 2. Phil. 3. 13. 14. As the Queene of She ba when shee had heard of the glory of Salomon was not content till she came to see it;
we see this heavenly affection in Iacob. Gen. 32. 26. 29. Gen. 49. 18. in Moses. Exod 33. 12. 18. in David. Psalm 119. 18. 125. in the Spouse Cant 1. 2. in Manoah. Iud. 13. 17. in Paul. 2. Cor. 5. 2. Philip 3. 13. 14. As the Queen of She ba when she had herd of the glory of Solomon was not content till she Come to see it;
As it did here, and elsewhere in Saint Paul, Phil. 3. 6. Act. 22. 3. in the honourable women, Act. 13. 50. in the Pharises, Matth. 23. 15. in false brethren, Col. 2. 23. in the Iewes, that submitted not themselves to the righteousnesse of God.
As it did Here, and elsewhere in Saint Paul, Philip 3. 6. Act. 22. 3. in the honourable women, Act. 13. 50. in the Pharisees, Matthew 23. 15. in false brothers, Col. 2. 23. in the Iewes, that submitted not themselves to the righteousness of God.
Secondly, strong mis-perswasions and selfe-justifications, dependant upon our workes, and rigid endeavors for salvation at the last, Hos. 12. 8. Esai. 48. 1. 2. 58. 2. 7. Amos 5. 18. 21. 25. Mic. 3. 11. 12. Zech. 7. 3. 4. 5. 6. Hos. 8. 2. 3. Luk. 18. 11. 12. unregenerat men are often secure men, making principles and premises of their owne to build the conclusions of their Salvation upon. But beware of it.
Secondly, strong mispersuasions and self-justifications, dependant upon our works, and rigid endeavors for salvation At the last, Hos. 12. 8. Isaiah. 48. 1. 2. 58. 2. 7. Amos 5. 18. 21. 25. Mic. 3. 11. 12. Zechariah 7. 3. 4. 5. 6. Hos. 8. 2. 3. Luk. 18. 11. 12. unregenerate men Are often secure men, making principles and premises of their own to built the conclusions of their Salvation upon. But beware of it.
It is a desperate hazard to put eternity upon an adventure, to trust in God upon other termes then himselfe hath proposed to be trusted in, to lay claime to mercy without any writings,
It is a desperate hazard to put eternity upon an adventure, to trust in God upon other terms then himself hath proposed to be trusted in, to lay claim to mercy without any writings,
and yet the presumptions of heaven, to be weary of one sabbath here, and yet presume upon the expectation of an eternity which shall be nothing else but sabbath.
and yet the presumptions of heaven, to be weary of one Sabbath Here, and yet presume upon the expectation of an eternity which shall be nothing Else but Sabbath.
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and waters over-flow the hiding place of those men that made a covenant with death. Secondly, beware of proud resolutions, selfe love, reservations, wit, distinctions, evasions to escape the word;
and waters overflow the hiding place of those men that made a Covenant with death. Secondly, beware of proud resolutions, self love, reservations, wit, Distinctions, evasions to escape the word;
these are but the weapons of lust, but the exaltations of a fleshly minde; but submit to the word, receive it with meekenesse, be willing to count that sense of scripture truest which most restraineth thy corrupt humors,
these Are but the weapons of lust, but the exaltations of a fleshly mind; but submit to the word, receive it with meekness, be willing to count that sense of scripture Truest which most restraineth thy corrupt humours,
Ioh. 6. 45. Esai. 55. 5. 65. 1. we must take heed of attributing to our selves, boasting of our owne sufficiencies, congtuities, preparations, concurrencies, contributions unto the word in the saving of us;
John 6. 45. Isaiah. 55. 5. 65. 1. we must take heed of attributing to our selves, boasting of our own Sufficiencies, congtuities, preparations, concurrencies, contributions unto the word in the Saving of us;
Here is the state of sinne, sinne revived; the Guilt of sinne, I died; the Conviction of it by the spirit bringing the spirituall sense of the Commandement, and writing it in the heart of a man,
Here is the state of sin, sin revived; the Gilded of sin, I died; the Conviction of it by the Spirit bringing the spiritual sense of the Commandment, and writing it in the heart of a man,
To convince a man that he is in the state of sinne is To make a man so to set to his owne seale and serious acknowledgement to this truth That he is a sinner,
To convince a man that he is in the state of sin is To make a man so to Set to his own seal and serious acknowledgement to this truth That he is a sinner,
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as that withall he shall feele within himselfe the qualitie of that estate, and in humility and selfe-abhorrencie conclude against himselfe all the naughtinesse and loathsome influences which are proper to kindle and catch in his nature and person by reason of that estate:
as that withal he shall feel within himself the quality of that estate, and in humility and self-abhorrency conclude against himself all the naughtiness and loathsome influences which Are proper to kindle and catch in his nature and person by reason of that estate:
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and so not in expression onely but in experience, not in word but in truth, not out of feare but out of loathing, not out of constraint but most willingly, not out of formality but out of humility, not according to the generall voyce but out of a serious scrutinie and selfe examination, loade and charge himselfe with all the noisomenesse and venome, with all the dirt and garbage, with all the malignitie and frowardnesse that his nature and person doe abound withall even as the waves of the sea with mire and dirt;
and so not in expression only but in experience, not in word but in truth, not out of Fear but out of loathing, not out of constraint but most willingly, not out of formality but out of humility, not according to the general voice but out of a serious scrutiny and self examination, load and charge himself with all the noisomeness and venom, with all the dirt and garbage, with all the malignity and frowardness that his nature and person do abound withal even as the waves of the sea with mire and dirt;
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so by the warrant of that proportion which Saint Paul allowes, 1. Cor. 11. 14. 15. We may call mens long haire Superbiae suae sarcinam, nothing but a clogge of pride.
so by the warrant of that proportion which Saint Paul allows, 1. Cor. 11. 14. 15. We may call men's long hair Superbiae suae sarcinam, nothing but a clog of pride.
Saint Austin hath written three whole chapters together against this sinfull custome of nourishing haire, which hee saith is expressely against the precept of the Apostle, whom to vnderstand otherwise then the very letter sounds, is to wrest the manifest words of the Apostle unto a perverse construction.
Saint Austin hath written three Whole Chapters together against this sinful custom of nourishing hair, which he Says is expressly against the precept of the Apostle, whom to understand otherwise then the very Letter sounds, is to wrest the manifest words of the Apostle unto a perverse construction.
But to returne, these Remnants of nature in the hearts of men are but like the blazes and glimmerings of a candle in the socket, there is much darknes mingled with them. Nature cannot throughly convince.
But to return, these Remnants of nature in the hearts of men Are but like the blazes and glimmerings of a candle in the socket, there is much darkness mingled with them. Nature cannot thoroughly convince.
1. Because it doth not carry a man to the Roote, Adams sinne, concupiscence, and the corrupted seeds of a fleshly minde, reason, conscience, will, &c. Meere nature will never Teach a man to feele the waight and curse of a sinne committed aboue five thousand yeeres before himselfe was borne, to feele the spirits of sinne running in his bloud and sprouting out of his nature into his life, one uncleane thing out of another, to mourne for that filthinesse which he contracted in his conception, Saint Paul professeth that this could not bee learned without the Law.
1. Because it does not carry a man to the Root, Adams sin, concupiscence, and the corrupted seeds of a fleshly mind, reason, conscience, will, etc. Mere nature will never Teach a man to feel the weight and curse of a sin committed above five thousand Years before himself was born, to feel the spirits of sin running in his blood and sprouting out of his nature into his life, one unclean thing out of Another, to mourn for that filthiness which he contracted in his conception, Saint Paul Professes that this could not be learned without the Law.
When a man lookes on the Law through the mist of his owne • … usts he cannot but wrest and torture it to his owne way, Saint Peter gives two reasons of it,
When a man looks on the Law through the missed of his own • … usts he cannot but wrest and torture it to his own Way, Saint Peter gives two Reasons of it,
because such men are NONLATINALPHABET. 2. Pet. 3. 16. 1. Vnlearned men, namely in the mysterie of Godlinesse, have not been taught of God what the truth is in Iesus;
Because such men Are. 2. Pet. 3. 16. 1. Unlearned men, namely in the mystery of Godliness, have not been taught of God what the truth is in Iesus;
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till that time a man will never put off his lusts, but defend them, and rather make crooked the rule, coine distinctions and evasions upon the law it selfe,
till that time a man will never put off his Lustiest, but defend them, and rather make crooked the Rule, coin Distinctions and evasions upon the law it self,
then judge himselfe and give glory to God. 2. Fickle, unstable men, men apt to be tossed up and downe like empty clouds with every blast, never rooted nor grounded in the love of the truth, unstedfast in the Covenant of God, that lay not hold on it, and are therefore altogether undisposed to Continue or hold fast the truth.
then judge himself and give glory to God. 2. Fickle, unstable men, men apt to be tossed up and down like empty Clouds with every blast, never rooted nor grounded in the love of the truth, unsteadfast in the Covenant of God, that lay not hold on it, and Are Therefore altogether undisposed to Continue or hold fast the truth.
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but is ever given to changes and experiments, and as he changeth, so doth he ever new shape the scripture and dragge it downe to the patronage of his owne wayes.
but is ever given to changes and experiments, and as he changes, so does he ever new shape the scripture and drag it down to the patronage of his own ways.
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or as a straight oare in troubled water, or the shining of light through a color'd glasse, wried and chang'd into the image of the corrupted minde wherein it lies.
or as a straight oar in troubled water, or the shining of Light through a colored glass, wried and changed into the image of the corrupted mind wherein it lies.
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The Law in it selfe is Perfect, right, pure, sure and faithfull, holy, just, and spirituall, lively and operative, and men by nature are unlike all this, degenerate and crooked, wavering and unfaithfull, deceiving and being deceived, unholy, carnall and impure, fleshly minded, dead and reprobate to every good worke.
The Law in it self is Perfect, right, pure, sure and faithful, holy, just, and spiritual, lively and operative, and men by nature Are unlike all this, degenerate and crooked, wavering and unfaithful, deceiving and being deceived, unholy, carnal and impure, fleshly minded, dead and Reprobate to every good work.
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The sublimest philosophie that ever was did never teach a man to denie himselfe, but to build up his house with the old ruines, to fetch stones and materials out of the wonted quarrie.
The Sublimest philosophy that ever was did never teach a man to deny himself, but to built up his house with the old ruins, to fetch stones and materials out of the wonted quarry.
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Humiliation, confusion, shame, selfe-abhorrencie, to be vile in a mans owne eyes, to be nothing within himselfe, to be willing to owne the vengeance of almighty God,
Humiliation, confusion, shame, self-abhorrency, to be vile in a men own eyes, to be nothing within himself, to be willing to own the vengeance of almighty God,
to perswade a man that he is in a right way when the end thereof will be theissues of death, that he is Rich and in need of nothing, when in the meane time he is miserable, poore, blinde and naked;
to persuade a man that he is in a right Way when the end thereof will be theissues of death, that he is Rich and in need of nothing, when in the mean time he is miserable, poor, blind and naked;
Platoes community, Aristotles Vrbanitie and magnanimity, Ciceroes blinding the eyes of the Iudges, and his officious dissimulation and compliancie, the Stoicks apathie and officious lies that so much admired stoutnesse,
plato's community, Aristotle Urbanity and magnanimity, Cicero's blinding the eyes of the Judges, and his officious dissimulation and compliancy, the Stoics apathy and officious lies that so much admired stoutness,
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and kild themselves to be rid of evill times, nay more, the Pharisies strictnesse, the zeale and unblameablenesse of Paul, the devotions of obstinate Iewes, all the strength of civill, morall, formall shewes and expressions of goodnesse,
and killed themselves to be rid of evil times, nay more, the Pharisees strictness, the zeal and Unblamableness of Paul, the devotions of obstinate Iewes, all the strength of civil, moral, formal shows and expressions of Goodness,
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Lastly, because nature in particular men never knew, nor had experience of a better estate, and therefore must needs bee ignorant of that full Image in which it was created,
Lastly, Because nature in particular men never knew, nor had experience of a better estate, and Therefore must needs be ignorant of that full Image in which it was created,
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so utterly unable is corrupted nature, that hath bin borne in a wombe of ignorance, bred in a hell of uncleannesse, enthrall'd from the beginning to the prince of darkenesse, to conceive, or convince a man of that most holy and pure condition in which hee was created, the least deviation where-from is sinne unto him.
so utterly unable is corrupted nature, that hath been born in a womb of ignorance, bred in a hell of uncleanness, enthralled from the beginning to the Prince of darkness, to conceive, or convince a man of that most holy and pure condition in which he was created, the least deviation wherefrom is sin unto him.
yet withall it is certaine too, that it is impossible to know sinne in that hatefulnesse which is in it, with such a knowledge as begets hatred and detestation of it,
yet withal it is certain too, that it is impossible to know sin in that hatefulness which is in it, with such a knowledge as begets hatred and detestation of it,
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No comprehension of things divine without love. Ephes. 3. 17. 18. the reason why God gives men over to strong delusions, to beleeve lyes, is because they did not receive the love of the truth that they might be saved. 2. Thes. 2. 10. 11. This conviction then of sinne the spirit worketh: First, by revealing the Rule:
No comprehension of things divine without love. Ephesians 3. 17. 18. the reason why God gives men over to strong delusions, to believe lies, is Because they did not receive the love of the truth that they might be saved. 2. Thebes 2. 10. 11. This conviction then of sin the Spirit works: First, by revealing the Rule:
and so mingling them both together. The Apostle saith, that By the Commandement sinne revived. By the life of sinne I understand the strength of it, and that is twofold:
and so mingling them both together. The Apostle Says, that By the Commandment sin revived. By the life of sin I understand the strength of it, and that is twofold:
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First, a Covenant, there is a virtuall bargaine betweene lust and a sinner, Esay 28. 15. we make promise of serving, and obeying sinne, Ioh. 8. 34. Rom. 6. 16. and that returneth unto us the wages of iniquitie, and the pleasures of sinne, 2. Pet. 2. 15. Heb. 11. 25. Secondly, love unto it,
First, a Covenant, there is a virtual bargain between lust and a sinner, Isaiah 28. 15. we make promise of serving, and obeying sin, John 8. 34. Rom. 6. 16. and that returns unto us the wages of iniquity, and the pleasures of sin, 2. Pet. 2. 15. Hebrew 11. 25. Secondly, love unto it,
an easie service, the worke of sinne is naturall, the instruments all ready at hand, the helpers and fellowservants many to teach, to encourage, to hasten,
an easy service, the work of sin is natural, the Instruments all ready At hand, the helpers and fellowservants many to teach, to encourage, to hasten,
Secondly, it is attended with fleshly wisedome, suppported with stratagems and deceits, hastened and set on by the assistance of Satan and the world, Eph. 4. 22 Heb. 3. 13. Thirdly, it hath a Iudicature and regiment in the heart, it governes by a Law, it f• … nds forth lusts axnd temptations like so many edicts into the soule;
Secondly, it is attended with fleshly Wisdom, suppported with stratagems and Deceits, hastened and Set on by the assistance of Satan and the world, Ephesians 4. 22 Hebrew 3. 13. Thirdly, it hath a Judicature and regiment in the heart, it governs by a Law, it f• … nds forth Lustiest axnd temptations like so many edicts into the soul;
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and when we object the Law of God against the service that is requir'd, then as that Persian King, who could not find out a Law to warrant the particular which hee would have done, found out another, That hee might doe what hee would;
and when we Object the Law of God against the service that is required, then as that Persian King, who could not find out a Law to warrant the particular which he would have done, found out Another, That he might do what he would;
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so sinne when it hath no reason to alleage, yet it hath Selfe-will, that is, all Lawes in one, Gen. 49. 6. 2. Pet. 2. 10. Rom. 7. 23. In one word, the strong man is furnished with a whole Armour.
so sin when it hath no reason to allege, yet it hath Self-will, that is, all Laws in one, Gen. 49. 6. 2. Pet. 2. 10. Rom. 7. 23. In one word, the strong man is furnished with a Whole Armour.
Secondly, sinne is a Husband, Rom. 7. 1. 5. and so it hath the power of love, which the wise Man saith, is as strong as death, that will have no deniall when it comes.
Secondly, sin is a Husband, Rom. 7. 1. 5. and so it hath the power of love, which the wise Man Says, is as strong as death, that will have no denial when it comes.
S. Paul tels vs, there is a constraining power in love, 2. Cor. 5. 14. Who stronger then Sampson, and who weaker then a woman? yet by love she overcame him, whom all the Philistimes were unable to deale with.
S. Paul tells us, there is a constraining power in love, 2. Cor. 5. 14. Who Stronger then Sampson, and who Weaker then a woman? yet by love she overcame him, whom all the Philistines were unable to deal with.
Now as betweene a man and a strumpet, so betweene lust and the heart, there are first certaine cursed dalliances and treaties, by alluring temptations, the heart is drawne away from the sight of God and his Law,
Now as between a man and a strumpet, so between lust and the heart, there Are First certain cursed dalliances and treaties, by alluring temptations, the heart is drawn away from the sighed of God and his Law,
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The sting of Death is sinne, and the strength of sinne is the Law, 1. Cor. 15. 56 1. Ioh. • …. 4. from the Law it is, that sinne hath both strength to condemne,
The sting of Death is sin, and the strength of sin is the Law, 1. Cor. 15. 56 1. John • …. 4. from the Law it is, that sin hath both strength to condemn,
Every sinner hath the sentence past upon him already, and in part executed; He that beleeveth not is condemned already, the wrath of God abideth on him.
Every sinner hath the sentence passed upon him already, and in part executed; He that Believeth not is condemned already, the wrath of God Abideth on him.
and scorching the heart with the pre-apprehensions of Hell, making the soule see some portion of that tempest which hangeth over it, rising out of that sea of sinne which is in his life and nature (as the Prophets servant did the Cloud) and so terrifying the soule with a certaine fearefull expectation of Iudgement. Thus the Law strengthens sinne, by putting into it a condemning power.
and scorching the heart with the preapprehensions of Hell, making the soul see Some portion of that tempest which hangs over it, rising out of that sea of sin which is in his life and nature (as the prophets servant did the Cloud) and so terrifying the soul with a certain fearful expectation of Judgement. Thus the Law strengthens sin, by putting into it a condemning power.
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Rom. 7. 8. when lust finds it selfe universally restrain'd meets with Death and Hell at every turne, can have no subterfuge nor evasion from the rigor and inexorablenesse of the Law;
Rom. 7. 8. when lust finds it self universally restrained meets with Death and Hell At every turn, can have no subterfuge nor evasion from the rigor and inexorableness of the Law;
but by Accident, antiperistasis, exciting ▪ and provoking that strength which was in sinne before, though undiscern'd, and lesse operative ▪ For as the presence of an enemie doth actuate,
but by Accident, antiperistasis, exciting ▪ and provoking that strength which was in sin before, though undiscerned, and less operative ▪ For as the presence of an enemy does actuate,
and way ▪ laying the lust of the heart, that it may have no passage, doth provoke that habituall fiercenesse and rebellion which was in it before, to lay about on all sides for its owne safety.
and Way ▪ laying the lust of the heart, that it may have no passage, does provoke that habitual fierceness and rebellion which was in it before, to lay about on all sides for its own safety.
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and though many professe to expect salvation frō Christ only, yet in as much as they will be in Christ no way but their owne, that shewes that still they rest in themselves for salvation.
and though many profess to expect salvation from christ only, yet in as much as they will be in christ no Way but their own, that shows that still they rest in themselves for salvation.
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This here was the Apostles Case, when he lived after the strictest sect of the Pharisies ▪ sin was dead, he esteemed himself blamelesse: but when the Commandement came, discoverd its owne spiritualnes,
This Here was the Apostles Case, when he lived After the Strictest sect of the Pharisees ▪ sin was dead, he esteemed himself blameless: but when the Commandment Come, discovered its own spiritualness,
opened the inordinatenes of natural concupiscence, shewd how the lest atome doth spot the soule the smallest omission qualifie for hel, make the conscience see those infinite sparkles and swarmes of lust that rise out of the hart,
opened the inordinateness of natural concupiscence, showed how the lest atom does spot the soul the Smallest omission qualify for hell, make the conscience see those infinite sparkles and swarms of lust that rise out of the heart,
and that God is all eye to see, and all fire to consume every unclean thing, that the smallest sins that are, require the pretiousest of Christs blood to expiate and wash them out;
and that God is all eye to see, and all fire to consume every unclean thing, that the Smallest Sins that Are, require the pretiousest of Christ blood to expiate and wash them out;
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when either the Word of God (which the Prophet calls fire ) or the last Iudgement) shall open it unto the conscience, it will undoubtedly revive againe,
when either the Word of God (which the Prophet calls fire) or the last Judgement) shall open it unto the conscience, it will undoubtedly revive again,
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Thus wee see, that unto the Law belongs the Conviction of sinne, and that in the whole compasse of evill that is in it. Three hatefull evils are in sinne, Aberration from Gods Image, obnoxiousnesse to his wrath, and rejection from his presence.
Thus we see, that unto the Law belongs the Conviction of sin, and that in the Whole compass of evil that is in it. Three hateful evils Are in sin, Aberration from God's Image, obnoxiousness to his wrath, and rejection from his presence.
light and beauty in his minde, conformity in his will, subordination and subjection in his appetites, serviceablenesse in his body, peace and happinesse in his whole being.
Light and beauty in his mind, conformity in his will, subordination and subjection in his appetites, serviceableness in his body, peace and happiness in his Whole being.
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But man, being exactly sensible of the excellency of his estate, gave an easie • … are to that first temptation which layd before him a hope and project of improving it:
But man, being exactly sensible of the excellency of his estate, gave an easy • … Are to that First temptation which laid before him a hope and project of improving it:
Wee will in the next place looke into the life of those particular species or • … ankes of sinne which the spirit in the Commandement doth convince men of.
we will in the next place look into the life of those particular species or • … ankes of sin which the Spirit in the Commandment does convince men of.
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and to us imputed, yet certaine it is that before that arch-heretick Pelagius, and his disciple Caelestius did vex the Churches, never any man denied the guilt of Adams sinne (and guilt is inseparable from the sinne it selfe, being a proper passion of it) to belong to all his posterity.
and to us imputed, yet certain it is that before that Arch-heretic Pelagius, and his disciple Caelestius did vex the Churches, never any man denied the guilt of Adams sin (and guilt is inseparable from the sin it self, being a proper passion of it) to belong to all his posterity.
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The second charge is touching universall corruption which hath in it Two great evils. First, A generall defect of all righteousnesse and holinesse in which wee were at first created;
The second charge is touching universal corruption which hath in it Two great evils. First, A general defect of all righteousness and holiness in which we were At First created;
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and secondly, an inherent Deordination, pravitie, evill disposition, disease, propension to all mischiefe, Antipathy and aversation from all good, which the Scripture calls the flesh the wisdome of the flesh, the body of sinne, earthly members, the Law of the members, the workes of the Divell, the lusts of the Divell, the Hell that sets the whole course of nature on fire.
and secondly, an inherent Deordination, pravity, evil disposition, disease, propension to all mischief, Antipathy and aversation from all good, which the Scripture calls the Flesh the Wisdom of the Flesh, the body of sin, earthly members, the Law of the members, the works of the devil, the Lustiest of the devil, the Hell that sets the Whole course of nature on fire.
as in the evidence of that conviction to cry out against it with such strange, strong and bitter complaints as Saint Paul doth till his understanding be by Christ opened to understand the Spiritualnesse, penetration, and compasse of that holy Law, which measureth the very bottome of every action,
as in the evidence of that conviction to cry out against it with such strange, strong and bitter complaints as Saint Paul does till his understanding be by christ opened to understand the Spiritualness, penetration, and compass of that holy Law, which measureth the very bottom of every actium,
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And hence it is that many men pleade for this sinne, as onely an evill of nature rather troublesome then sinnefull. That concupiscence was not contracted by nature de novo in the fall,
And hence it is that many men plead for this sin, as only an evil of nature rather troublesome then sinful. That concupiscence was not contracted by nature de novo in the fallen,
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It will not bee therefore a misse to open unto you what it is to be in the State of originall sinn• …, and what evils they are which the Commandement doth so discover in that sinne,
It will not be Therefore a miss to open unto you what it is to be in the State of original sinn• …, and what evils they Are which the Commandment does so discover in that sin,
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And if sinne reigned from Adam to Moses ▪ in that time of ignorance, when the Law of not lusting was quite extinct out of the minds of men, much more from Moses after;
And if sin reigned from Adam to Moses ▪ in that time of ignorance, when the Law of not lusting was quite extinct out of the minds of men, much more from Moses After;
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for the Law entred by Moses that sin might abound, that is, That that concupiscence which reigned without conviction before, during the ignorance of the originall implanted Law, might by the new edition and publication of that Law be knowne to be sinfull, and thereby become more exceeding sinful to those who should be thus convinced of it:
for the Law entered by Moses that since might abound, that is, That that concupiscence which reigned without conviction before, during the ignorance of the original implanted Law, might by the new edition and publication of that Law be known to be sinful, and thereby become more exceeding sinful to those who should be thus convinced of it:
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Thirdly, the ministry of a Mediator, namely, Moses, who was Mediator in the Law, with reference whereunto Christ is cald Mediator of a better Covenant, and was faithfull as Moses. Now where there is a Mediator appointed, therein God declares his purpose to enter anew into a treaty with men,
Thirdly, the Ministry of a Mediator, namely, Moses, who was Mediator in the Law, with Referente whereunto christ is called Mediator of a better Covenant, and was faithful as Moses. Now where there is a Mediator appointed, therein God declares his purpose to enter anew into a treaty with men,
and brightnesse, which can not be endur'd (for the shining of Moses his face, which the people could not abide, denotes the exceeding purity and brightnesse of the Law, which no sinner is able with peace to looke on) and he shews them whither they are hastning,
and brightness, which can not be endured (for the shining of Moses his face, which the people could not abide, denotes the exceeding purity and brightness of the Law, which no sinner is able with peace to look on) and he shows them whither they Are hastening,
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namely to eternall death, and like the Angell that met Balaam in a narrow roome shuts them in, that either they must turne backe againe, or else bee destroyed:
namely to Eternal death, and like the Angel that met balaam in a narrow room shuts them in, that either they must turn back again, or Else be destroyed:
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and in this fright, and anguish, Christ, the mediator of a better covenant, presents himselfe, as a Sanctuary and refuge from the condemnation of the Law.
and in this fright, and anguish, christ, the Mediator of a better Covenant, presents himself, as a Sanctuary and refuge from the condemnation of the Law.
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Secondly, there is universalitie of men, and in men universality of parts, All men, and every part of man shut up under the guilt and power of this sinne.
Secondly, there is universality of men, and in men universality of parts, All men, and every part of man shut up under the guilt and power of this sin.
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Both these the Apostle proves at large, Iewes, Gentiles, all under sinne, none righteous, no not one, all gone out of the way, altogether become unprofitable, none that doth good, no not one;
Both these the Apostle Proves At large, Iewes, Gentiles, all under sin, none righteous, no not one, all gone out of the Way, altogether become unprofitable, none that does good, no not one;
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The Apostle adds, Their throate is an open sep• … lcher, with their tongues they have used deceit, the poyson of aspes is under their lips, their mouth full of cursing and bitternesse, their feete swift to shed bloud, destruction and unhappinesse are in their wayes,
The Apostle adds, Their throat is an open sep• … lcher, with their tongues they have used deceit, the poison of asps is under their lips, their Mouth full of cursing and bitterness, their feet swift to shed blood, destruction and unhappiness Are in their ways,
so the word properly signifies (with reference whereunto the Apostle, as I conceive, cals sinne The creature of the Heart, and our Saviour, the Issue of the Heart ) is evill, onely evill, continually evill.
so the word properly signifies (with Referente whereunto the Apostle, as I conceive, calls sin The creature of the Heart, and our Saviour, the Issue of the Heart) is evil, only evil, continually evil.
but the maturity, wisedome, cunning, covetousnesse, full growth of that sinne in us;) and in this man, every member is earthly, sensuall, and divelish.
but the maturity, Wisdom, cunning, covetousness, full growth of that sin in us;) and in this man, every member is earthly, sensual, and devilish.
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Full of ignorance and darknesse, no man knoweth, nay no man hath so much knowledge as to enquire or seeke after God in that way where he will bee found;
Full of ignorance and darkness, no man Knoweth, nay no man hath so much knowledge as to inquire or seek After God in that Way where he will be found;
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Full of Curiositie, Rash unprofitable enquiries, foolish and unlearned questions profane bablings, strife of words perverse disputes, all the fruits of corrupt and rotten mindes.
Full of Curiosity, Rash unprofitable Enquiries, foolish and unlearned questions profane babblings, strife of words perverse disputes, all the fruits of corrupt and rotten minds.
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Full of Pride and contradiction against the Truth oppositions of science, that is, setting up of philosophy and vaine deceit, Imaginations, thoughts, fleshly reasonings against the spirit and truth which is in Iesus.
Full of Pride and contradiction against the Truth oppositions of science, that is, setting up of philosophy and vain deceit, Imaginations, thoughts, fleshly reasonings against the Spirit and truth which is in Iesus.
Full of domesticall Principles, fleshlie wisedome, humane Inventions contrivances, super-inducements upon the pretious foundation, of rules and methods of its owne to serve God and come to happinesse.
Full of domestical Principles, fleshly Wisdom, humane Inventions contrivances, superinducements upon the precious Foundation, of rules and methods of its own to serve God and come to happiness.
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Full of hardnesse, no sinnes, no judgements, no mercies, no allurements ▪ no hopes, no feares, no promises, no instructions able to startle, to awaken, to melt,
Full of hardness, no Sins, no Judgments, no Mercies, no allurements ▪ no hope's, no fears, no promises, no instructions able to startle, to awaken, to melt,
Full of Impenitencie, not led by the very patience and long-suffering of God, no• … allured by the Invitations and entea• … ies of God to returne to him, not perswaded by the fruitlesnesse and emptinesse of all sinnefull lusts to forsake them.
Full of Impenitency, not led by the very patience and long-suffering of God, no• … allured by the Invitations and entea• … ies of God to return to him, not persuaded by the fruitlesnesse and emptiness of all sinful Lustiest to forsake them.
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But the will doth not sometimes loath, and sometimes love, but Thirdly, it is full of enmity against that which is good, It lookes upon it as a base thing and so it scornes it,
But the will does not sometime loath, and sometime love, but Thirdly, it is full of enmity against that which is good, It looks upon it as a base thing and so it scorns it,
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The Lord made great promises to the people of Israel to bring them into the holy land, began to fulfill them, in wonders, in terrible wonders, in mercies, in multitudes of mercies (and nothing fo fit to make impressions on the memorie as promises, miracles,
The Lord made great promises to the people of Israel to bring them into the holy land, began to fulfil them, in wonders, in terrible wonders, in Mercies, in Multitudes of Mercies (and nothing foe fit to make impressions on the memory as promises, Miracles,
and multiplied deliverances) and yet as if they meant to contend with God, which should be the greatest, the wonder of his goodnesse or the wonder of their unthankfulnes, all this was not long a wearing out,
and multiplied Deliverances) and yet as if they meant to contend with God, which should be the greatest, the wonder of his Goodness or the wonder of their unthankfulness, all this was not long a wearing out,
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If thou hast occasion to use thine eye, take heed unto it, It is full of the seeds of adultery, pride, envie, wrath, covetousnesse, there are Lusts of the eye. If to use thy tongue, Trust it not alone, set a dore before thy lips, there is a Hell within thee that can set it all on fire, that can fill it with rotten and stinking communication, there is blasphemy, persecution, theft, murther, adultery, curses, revilings, clamors, bitternesse, crimson and hellish, fierie and brimstone abominations in that little member, able to set the whole frame of nature on fire about the eares of ungodly men.
If thou hast occasion to use thine eye, take heed unto it, It is full of the seeds of adultery, pride, envy, wrath, covetousness, there Are Lustiest of the eye. If to use thy tongue, Trust it not alone, Set a door before thy lips, there is a Hell within thee that can Set it all on fire, that can fill it with rotten and stinking communication, there is blasphemy, persecution, theft, murder, adultery, curses, revilings, clamours, bitterness, crimson and hellish, fiery and brimstone abominations in that little member, able to Set the Whole frame of nature on fire about the ears of ungodly men.
If to use thy hands or feete, looke unto them, there are seeds of more sins, theft, bribery, murther, adultery (what not?) then there are joynts or sinewes in those members.
If to use thy hands or feet, look unto them, there Are seeds of more Sins, theft, bribery, murder, adultery (what not?) then there Are Joints or sinews in those members.
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If to use thine eare, be slow to hear, take heed how you heare, it is easily open to vanitie, lies, slanders, calumniations, false doctrines, trashie and emptie doctrines.
If to use thine ear, be slow to hear, take heed how you hear, it is Easily open to vanity, lies, slanders, calumniations, false doctrines, trashy and empty doctrines.
but runnes over with a prodigious exuberancie into our very excrements, and adjacents. Absolom proud of his haire, Iezabel proud of her paint, Herod proud of his robes;
but runs over with a prodigious exuberancy into our very excrements, and adjacents. Absalom proud of his hair, Jezebel proud of her paint, Herod proud of his robes;
and though the word be• … a sword and a fire, yet it cannot cut of no• … melt away any of this pride, till Absoloms haire become his halter, till Iezabels paint be washed of with her owne blood,
and though the word be• … a sword and a fire, yet it cannot Cut of no• … melt away any of this pride, till Absoloms hair become his halter, till Jezebel's paint be washed of with her own blood,
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Therefore in Scripture the whole man is called flesh, because in carnall works we worke secundum hominem, when wee are carnall wee walke as men, as our Saviour, saith of the Divell when hee speaketh a lie hee speaketh De suo, of his owne, according to his owne nature;
Therefore in Scripture the Whole man is called Flesh, Because in carnal works we work secundum hominem, when we Are carnal we walk as men, as our Saviour, Says of the devil when he speaks a lie he speaks De Sue, of his own, according to his own nature;
when wee doe any good it is by the grace of God, but lusts, which are the fountaine of evill, are all our owne, God gave the Heathen over to the lusts of their own hearts; and every man is tempted when he is drawn away of his owne lust and enticed.
when we do any good it is by the grace of God, but Lustiest, which Are the fountain of evil, Are all our own, God gave the Heathen over to the Lustiest of their own hearts; and every man is tempted when he is drawn away of his own lust and enticed.
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so we of originall sinne, many lusts but one body, therefore the Apostle ca• … s it NONLATINALPHABET in the singular number sinne, upon which excellent is the observation of the Author of the booke De Duplici Martyrio among Saint Cyprians workes, plus est tollere peccatum quam peccata, It is more difficult to root out this sinning sinne, then to overcome many actuall.
so we of original sin, many Lustiest but one body, Therefore the Apostle ca• … s it in the singular number sin, upon which excellent is the observation of the Author of the book De Duplicity Martyrdom among Saint Cyprians works, plus est tollere peccatum quam Peccata, It is more difficult to root out this sinning sin, then to overcome many actual.
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In the Apostle it is for this reason call'd NONLATINALPHABET an encompassing sinne, a sinne that will not be cast off, that doth easily occupate and possesse all our members and faculties;
In the Apostle it is for this reason called an encompassing sin, a sin that will not be cast off, that does Easily occupate and possess all our members and faculties;
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But it may be objected, Doth not the Apostle say, that by being baptized into Christ, or planted into the likenesse of his death, our old man is crucified, the body of sinne is destroyed, we are freed from sinne,
But it may be objected, Does not the Apostle say, that by being baptised into christ, or planted into the likeness of his death, our old man is Crucified, the body of sin is destroyed, we Are freed from sin,
as a woman is from a dead husband, we have put off the body of the sinnes of the flesh, by the Circumcision made without hands that is, by Baptisme and the Spirit? Doth not the Apostle Saint Iohn say, He that is borne of God, that is, he that is Regenerate by Water and the Spirit. sinneth not, neither can sinne? To this I answer in generall with the same Apostle, If we say wee have no sinne, we deceive our selves, and there is no truth in us.
as a woman is from a dead husband, we have put off the body of the Sins of the Flesh, by the Circumcision made without hands that is, by Baptism and the Spirit? Does not the Apostle Saint John say, He that is born of God, that is, he that is Regenerate by Water and the Spirit. Sinneth not, neither can sin? To this I answer in general with the same Apostle, If we say we have no sin, we deceive our selves, and there is no truth in us.
First, a designation unto a certaine Death at hand, and ready to bee executed: Secondly, a disabilitie unto many purposes which lay before in the mans power;
First, a designation unto a certain Death At hand, and ready to be executed: Secondly, a disability unto many Purposes which lay before in the men power;
And thus the Apostle speaketh of sinfull Widowes, that they are Dead while they Live, 1. Tim. 5. 6. In sin likewise we may consider, The guilt of it whereby it makes us accursed;
And thus the Apostle speaks of sinful Widows, that they Are Dead while they Live, 1. Tim. 5. 6. In since likewise we may Consider, The guilt of it whereby it makes us accursed;
Rom. 6. 14. Gal. 3. 25. First, from the covenant of the Law, Christ hath put an utter period to the Law quoad officium Iustificandi, hee is the end of the Law for righteousnesse.
Rom. 6. 14. Gal. 3. 25. First, from the Covenant of the Law, christ hath put an utter Period to the Law quoad officium Iustificandi, he is the end of the Law for righteousness.
Secondly, from the Rigor of the Law which requires perfect, and perpetuall obedience, Gal. 3. 10. Though the Gospell command holinesse, Matth. 5. 48. and promise it, Luk. 1. 74. and worke it in us, Tit. 2. 10. 11. yet when the Conscience is summon'd before God to bee justified or condemned, to resolve upon what it will stand to for its last triall;
Secondly, from the Rigor of the Law which requires perfect, and perpetual Obedience, Gal. 3. 10. Though the Gospel command holiness, Matthew 5. 48. and promise it, Luk. 1. 74. and work it in us, Tit. 2. 10. 11. yet when the Conscience is summoned before God to be justified or condemned, to resolve upon what it will stand to for its last trial;
Wee are not therefore rigorously bound either to a full habituall holinesse in our persons, which is supplied by the merit of Christ, nor to a through actuall obedience in our services, which are covered with the Intercession of Christ. Wee are at the best full of weakenesse, many remnants of the old Adam hang about us, this is all the comfort of a man in Christ, that his desires are accepted, God regards the sincerity of his heart,
we Are not Therefore rigorously bound either to a full habitual holiness in our Persons, which is supplied by the merit of christ, nor to a through actual Obedience in our services, which Are covered with the Intercession of christ. we Are At the best full of weakness, many remnants of the old Adam hang about us, this is all the Comfort of a man in christ, that his Desires Are accepted, God regards the sincerity of his heart,
we love by Christ all the principles and grounds of true obedience put into vs. First, knowledge of Gods will, the spirit of Revelation, wisedome and spirituall understanding. Secondly, will to embrace and love what wee know.
we love by christ all the principles and grounds of true Obedience put into us First, knowledge of God's will, the Spirit of Revelation, Wisdom and spiritual understanding. Secondly, will to embrace and love what we know.
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And by these meanes the Saints serve God without feare, with delight, willingnesse, love, liberty, power, the Law is to them a new Law, a Law of liberty, a light yoke, the Commandements of God are not grievous to them.
And by these means the Saints serve God without Fear, with delight, willingness, love, liberty, power, the Law is to them a new Law, a Law of liberty, a Light yoke, the commandments of God Are not grievous to them.
But we are to note, that sinne though condemnd to die, yet (such is the severity of God against it) it is adjudg'd to a lingring death, a death upon the Crosse:
But we Are to note, that sin though condemned to die, yet (such is the severity of God against it) it is adjudged to a lingering death, a death upon the Cross:
Sinne hath its deaths blow given it, but yet like fierce and implacable beasts it never lets goe its hold till the last breath, Animamque in vulnere ponit, never ceaseth to infest us, till it cease to bee in us.
Sin hath its death's blow given it, but yet like fierce and implacable beasts it never lets go its hold till the last breath, Animamque in vulnere Ponit, never ceases to infest us, till it cease to be in us.
Which places (though most dangerously perverted by some late Innovators, which teach, That a man may bee without secret sinnes, that he may make his heart cleane from sinne,
Which places (though most dangerously perverted by Some late Innovators, which teach, That a man may be without secret Sins, that he may make his heart clean from sin,
but as a spectacle of sinne and misery, that in the sight thereof the people might after learne to abhorre themselves that had liv'd in such abominable Idolatries.
but as a spectacle of sin and misery, that in the sighed thereof the people might After Learn to abhor themselves that had lived in such abominable Idolatries.
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Secondly, to drive us still unto him, to cast us alwayes upon the hold and use of our Faith, that our prayers may still finde something to aske which hee may give,
Secondly, to drive us still unto him, to cast us always upon the hold and use of our Faith, that our Prayers may still find something to ask which he may give,
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Thirdly, to proportion his mercy to his justice, for as the wicked are not presently fully destroyed, have not sentence speedily executed against them,
Thirdly, to proportion his mercy to his Justice, for as the wicked Are not presently Fully destroyed, have not sentence speedily executed against them,
even so the righteous are not here fully saved, but are reserv'd unto the great day of Redemption, when they also shall be saved together, as the Apostle intimates, 1. Thess. 4. 17. Fourthly, to worke in us a greater hatred of sinne,
even so the righteous Are not Here Fully saved, but Are reserved unto the great day of Redemption, when they also shall be saved together, as the Apostle intimates, 1. Thess 4. 17. Fourthly, to work in us a greater hatred of sin,
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and longing after glory, therefore we have yet but the first fruites of the spirit, that we should grone and waite for the Adoption and Redemption, therfore are we burdened in our earthly tabernacle, that we should the more earnestly groane to be cloathed upon with our House which is from Heaven.
and longing After glory, Therefore we have yet but the First fruits of the Spirit, that we should groan and wait for the Adoption and Redemption, Therefore Are we burdened in our earthly tabernacle, that we should the more earnestly groan to be clothed upon with our House which is from Heaven.
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Fiftly, to magnifie the power of his Grace in the weakest of his members, which, notwithstanding that inhabiting Traytor, which is ready to let in and entertaine every temptation, shall yet make a poore sinfull man stronger in some respect then Adam was himselfe,
Fifty, to magnify the power of his Grace in the Weakest of his members, which, notwithstanding that inhabiting Traitor, which is ready to let in and entertain every temptation, shall yet make a poor sinful man Stronger in Some respect then Adam was himself,
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Lastly, to commend the greatnesse of his mercy and salvation when we shall come to the full fruition of it, by comparing it with the review of that sinfull estate in which here we lived when we were at the best, without possibility of a totall deliverance.
Lastly, to commend the greatness of his mercy and salvation when we shall come to the full fruition of it, by comparing it with the review of that sinful estate in which Here we lived when we were At the best, without possibility of a total deliverance.
and so hatefull to God (as our adversaries belie and misreport us) for that were to reproach the spirit and the grace of Christ by which they are wrought:
and so hateful to God (as our Adversaries belie and misreport us) for that were to reproach the Spirit and the grace of christ by which they Are wrought:
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yet this we affirme constantly unto the best worke that is done by the concurrence and contribution of our owne faculties such a vitiousnesse doth adhere, such stubble of ours is superinduc'd,
yet this we affirm constantly unto the best work that is done by the concurrence and contribution of our own faculties such a viciousness does adhere, such stubble of ours is superinduced,
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as that God may justly charge us for defiling the grace he gave, and for the evill which we mixe with them may turne away his eyes from his owne gifts in us ▪ Sinne in the facultie is poison in the fountaine, that sheds infection into every thing that proceeds from it.
as that God may justly charge us for defiling the grace he gave, and for the evil which we mix with them may turn away his eyes from his own Gifts in us ▪ Sin in the faculty is poison in the fountain, that sheds infection into every thing that proceeds from it.
an indisposednesse upon all thy services, an iniquitie upon thy holiest things, which thou standest in neede of a priest to beare for thee, Exod. 28. 38. and to remove from thee.
an indisposedness upon all thy services, an iniquity upon thy Holiest things, which thou Standest in need of a priest to bear for thee, Exod 28. 38. and to remove from thee.
In the Law whatsoever an uncleane person touched was uncleane, though it were holy flesh; to note the evill quality of sinful nature, to staine and blemish every good worke which commeth from it.
In the Law whatsoever an unclean person touched was unclean, though it were holy Flesh; to note the evil quality of sinful nature, to stain and blemish every good work which comes from it.
and close attention, this like an evill sauour mingleth with thy sacrifice, casteth in impertinent thoughts, wrong ends, makes thee rest in the worke done,
and close attention, this like an evil savour mingleth with thy sacrifice, Cast in impertinent thoughts, wrong ends, makes thee rest in the work done,
This is it that in reading and hearing the Word throwes in so much prejudice, blindnesse, inadvertency, security, infidelity, misapplication, misconstruction, wresting and shaping the word to our selves.
This is it that in reading and hearing the Word throws in so much prejudice, blindness, inadvertency, security, infidelity, misapplication, misconstruction, wresting and shaping the word to our selves.
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This is that which in thy meditations makes thee roving and unsetled, driving to no point nor issue, running into no conclusion nor resolutions of further obedience in faith and godlinesse.
This is that which in thy meditations makes thee roving and unsettled, driving to no point nor issue, running into no conclusion nor resolutions of further Obedience in faith and godliness.
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Where is the man who in all the wayes of his ordinarie calling labours to walke in obedience and feare of God, to carry alwayes the affections of a servant,
Where is the man who in all the ways of his ordinary calling labours to walk in Obedience and Fear of God, to carry always the affections of a servant,
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as considering that he is doing the Lords worke? That consecrates and sanctifies all his courses by prayer, that beggeth strength, presence, concurrence, supplies of spirit from God to lead him in the way which he ought to goe,
as considering that he is doing the lords work? That consecrates and Sanctifies all his courses by prayer, that beggeth strength, presence, concurrence, supplies of Spirit from God to led him in the Way which he ought to go,
and to preserve him against those snares and temptations which in his calling he is most exposed unto? that imploreth a blessing from heaven on his hearers in their conversation, on his clients in their cause, on his patients in their cure, on himselfe in his studies, on the state in all his servlees? That is carefull to redeeme all his pretious time,
and to preserve him against those snares and temptations which in his calling he is most exposed unto? that imploreth a blessing from heaven on his hearers in their Conversation, on his Clients in their cause, on his patients in their cure, on himself in his studies, on the state in all his servlees? That is careful to Redeem all his precious time,
and to make every houre of his life comfortable and beneficiall to himselfe and others? Where is the man whose particular calling doth not trench and incroach upon his generall calling, the duties which he owes to God? That spares sufficient time to humble himselfe, to studie Gods will, to acquaint himselfe with the Lord, to keepe a constant Communion with his God? nay that doth not adventure to steale from Gods owne day to speake his owne words, to ripen or set forward his owne or his friends advantages? In all this take notice of that naughty Inmate in thy bosome;
and to make every hour of his life comfortable and beneficial to himself and Others? Where is the man whose particular calling does not trench and encroach upon his general calling, the duties which he owes to God? That spares sufficient time to humble himself, to study God's will, to acquaint himself with the Lord, to keep a constant Communion with his God? nay that does not adventure to steal from God's own day to speak his own words, to ripen or Set forward his own or his Friends advantages? In all this take notice of that naughty Inmate in thy bosom;
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The Apostle S. Iames sets forth the birth and progresse of actuall sinne, Every man is tempted when he is drawne away and enticed of his owne lust, there Lust is the father, the adulterer;
The Apostle S. James sets forth the birth and progress of actual sin, Every man is tempted when he is drawn away and enticed of his own lust, there Lust is the father, the adulterer;
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and there is no mention of any seede but the temptation of lust it selfe, the stirrings, and flatteries, and dalliances of the sinfull heart with it selfe.
and there is no mention of any seed but the temptation of lust it self, the stirrings, and flatteries, and dalliances of the sinful heart with it self.
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Iam. 1. 13, 14, 15. The same Apostle compares it to Hell, which notes the unsatiablenesse of the wombe of sinne, that doth enlarge its desires as the grave;
Iam. 1. 13, 14, 15. The same Apostle compares it to Hell, which notes the unsatiableness of the womb of sin, that does enlarge its Desires as the grave;
Lust as it is like fire, in multiplying, so it is like Hell fire in abiding, it is not preserv'd by a supply of outward materials to foment and cherish it, but it supports its selfe.
Lust as it is like fire, in multiplying, so it is like Hell fire in abiding, it is not preserved by a supply of outward materials to foment and cherish it, but it supports its self.
It is like a troubled sea, which casteth up mire and dirt, a fountaine out of which every day issue Adulteries, thefts, murthers, evill thoughts, &c It bringeth forth fruite like Summer fruit: Who hath heard such a thing, who hath seene such things? shall the earth be made to bring forth in one day, saith the Prophet:
It is like a troubled sea, which Cast up mire and dirt, a fountain out of which every day issue Adulteries, thefts, murders, evil thoughts, etc. It brings forth fruit like Summer fruit: Who hath herd such a thing, who hath seen such things? shall the earth be made to bring forth in one day, Says the Prophet:
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When you see in your children of a span long their sinne shew it selfe before their haire or their teeth, vanity, pride, frowardnesse, selfe-love, revenge,
When you see in your children of a span long their sin show it self before their hair or their teeth, vanity, pride, frowardness, Self-love, revenge,
I have seene, saith Saint Austin, a sucking infant, that was not able to articulate a word, looke with a countenance even pale for Envie, upon his fellow Suckling, that shared with him in the same milke;
I have seen, Says Saint Austin, a sucking infant, that was not able to articulate a word, look with a countenance even pale for Envy, upon his fellow Suckling, that shared with him in the same milk;
When thou seest a man wallow like a beast in his owne vomit, dart out blasphemies against heaven, revile the Gospell of Salvation, teare the blessed name of God in pieces with abhorrid and hideous oathes;
When thou See a man wallow like a beast in his own vomit, dart out Blasphemies against heaven, revile the Gospel of Salvation, tear the blessed name of God in Pieces with abhorred and hideous Oaths;
Cain murthering his brother, Iudas betraying his master, Ananias lying to the Holy Ghost, Lucian mocking the Lord Iesus as a crucified Impostor, Iulian darting up his bloud against heaven in hatred of Christ, the Scribes and Pharises blaspheming the holy spirit,
Cain murdering his brother, Iudas betraying his master, Ananias lying to the Holy Ghost, Lucian mocking the Lord Iesus as a Crucified Impostor, Iulian darting up his blood against heaven in hatred of christ, the Scribes and Pharisees blaspheming the holy Spirit,
if the Grace of God did not hinder and prevent thee. As face answereth unto face in water, renders the selfe same shape, colour, lineaments, proportion;
if the Grace of God did not hinder and prevent thee. As face Answers unto face in water, renders the self same shape, colour, lineaments, proportion;
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Suppose we Two Acorns of a most exact and geometricall equality in seminall vertue, planted in two severall places of as exact and uniforme a temper of earth, needs must they both grow into trees of equall strength and 〈 ◊ 〉,
Suppose we Two Acorns of a most exact and geometrical equality in seminal virtue, planted in two several places of as exact and uniform a temper of earth, needs must they both grow into trees of equal strength and 〈 ◊ 〉,
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Our case is the same, we are all naturally cast into one mould, all equally partake the selfe same degrees and proportions of originall lusts, our harts equally by nature fruitfull in evill;
Our case is the same, we Are all naturally cast into one mould, all equally partake the self same Degrees and proportions of original Lustiest, our hearts equally by nature fruitful in evil;
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As if he should have said, I must cease to be a man, I must put off all the principles of humanity, I must change natures with fierce and bloody Creatures that are not capeable of pitty,
As if he should have said, I must cease to be a man, I must put off all the principles of humanity, I must change nature's with fierce and bloody Creatures that Are not capable of pity,
when pride, ambition, selfe-projections, the probabilities, and promises, the engagements and exigencies of a Kingdome shall enliven and rouse up that originall inhumanitie that is in a man, he will then be not a Dog onely,
when pride, ambition, self-projections, the probabilities, and promises, the engagements and exigencies of a Kingdom shall enliven and rouse up that original inhumanity that is in a man, he will then be not a Dog only,
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Who could have expected or feared adulterie from such a man as David after such communion with God? Impatiency from such a man as Ieremie after such revelations from God? Idolatry from such a man as Salomon after so much wisedome from God? Fretfulnesse and frowardnesse of spirit in such a man as Ionah after such deliverances from God? Fearefulnesse in such a man as Abraham after so much protection from God? Cursing from such a man as Iob, after so much patience and experience from God? O in such examples learne thy selfe and feare thyself.
Who could have expected or feared adultery from such a man as David After such communion with God? Impatiency from such a man as Ieremie After such revelations from God? Idolatry from such a man as Solomon After so much Wisdom from God? Fretfulness and frowardness of Spirit in such a man as Jonah After such Deliverances from God? Fearfulness in such a man as Abraham After so much protection from God? Cursing from such a man as Job, After so much patience and experience from God? O in such Examples Learn thy self and Fear thyself.
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Peter did not aske, Master is it 〈 ◊ 〉? • … or Iohn, Master is it Thomas? but every one, Is it I? True indeed, I have a deceitfull flesh, a revolting heart, a Traytor in my bosome, It may as soone bed as another man.
Peter did not ask, Master is it 〈 ◊ 〉? • … or John, Master is it Thomas? but every one, Is it I? True indeed, I have a deceitful Flesh, a revolting heart, a Traitor in my bosom, It may as soon Bed as Another man.
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that God which hath forsaken him may forsake thee, that temptation which hath overcome him may happen unto thee, that enemy which hath sifted him may winnow thee,
that God which hath forsaken him may forsake thee, that temptation which hath overcome him may happen unto thee, that enemy which hath sifted him may winnow thee,
Fifthly, consider the temptations that arise from this sinne, the daylie and hourly sollicitations wherewith it setteth upon the soule, to unsettle it in good,
Fifthly, Consider the temptations that arise from this sin, the daily and hourly solicitations wherewith it sets upon the soul, to unsettle it in good,
Satan is emphatically in the Scripture cald a Tempter; and yet as if his were but halfe-temptations, S. Iames saith, that a man is indeed tempted by his owne lusts,
Satan is emphatically in the Scripture called a Tempter; and yet as if his were but half-temptations, S. James Says, that a man is indeed tempted by his own Lustiest,
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Seed will never grow into a living Creature without a wombe to foster it, there must be 〈 ◊ 〉 cordis as well as Seminarium Hostis, the conception of the heart, as the temptation of Satan.
Seed will never grow into a living Creature without a womb to foster it, there must be 〈 ◊ 〉 Cordis as well as Seminary Hostis, the conception of the heart, as the temptation of Satan.
as a chaste woman may be sollicited by some base ruffian, but yet no whit in danger while shee retaines her chastitie, It may grieve her, but it cannot defile her.
as a chaste woman may be solicited by Some base ruffian, but yet no whit in danger while she retains her chastity, It may grieve her, but it cannot defile her.
Many points of temptation the Divell can compasse alone. Suggestions, perswasions, arguments, instigations, injections of blasphemous or Atheisticall notions;
Many points of temptation the devil can compass alone. Suggestions, persuasions, Arguments, instigations, injections of blasphemous or Atheistical notions;
if wee can with all the strength of our soule cry out like the Ravished woman in the Law, they are the sinnes of Satan and not ours But here is the miserie, Satan knowes how ou• … tyde stands, he searcheth out our dispositions,
if we can with all the strength of our soul cry out like the Ravished woman in the Law, they Are the Sins of Satan and not ours But Here is the misery, Satan knows how ou• … tIED Stands, he Searches out our dispositions,
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another hath lust and poverty, Satan tempteth him to murmuring, discontent, rebellion, another hath lust and youth, Satan tempteth him to vanitie and intemperance, another hath lust and learning, Satan tempteth him to vaine-glory, and ambition.
Another hath lust and poverty, Satan tempts him to murmuring, discontent, rebellion, Another hath lust and youth, Satan tempts him to vanity and intemperance, Another hath lust and learning, Satan tempts him to vainglory, and ambition.
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and direct his attempts, and ever to apply our strongest watch, our most importunate prayers, to those gapps of our calling, which are most naked to those lusts in our nature which are most predominant.
and Direct his attempts, and ever to apply our Strongest watch, our most importunate Prayers, to those gaps of our calling, which Are most naked to those Lustiest in our nature which Are most predominant.
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and ignorant glosse of our new Pelagians, who expressely contrary to the doctrine of S. Paul, and the Articles of the Church of England, with the Harmony of other Reformed Churches, deny the sinfulnes of originall concupiscence,
and ignorant gloss of our new Pelagians, who expressly contrary to the Doctrine of S. Paul, and the Articles of the Church of England, with the Harmony of other Reformed Churches, deny the sinfulness of original concupiscence,
or that it alwayes lusteth against the spirit;) but the meaning of them is, that while wee are in the Militant ▪ Church, we shall have hourely experience of this traytor in our bosome;
or that it always Lusteth against the Spirit;) but the meaning of them is, that while we Are in the Militant ▪ Church, we shall have hourly experience of this traitor in our bosom;
In the same heart singlenesse and sensiblenesse of sinne, and yet much secret fraud and prevarication, hardnesse and dis-apprehension of sin and wrath.
In the same heart singleness and sensibleness of sin, and yet much secret fraud and prevarication, hardness and dis-apprehension of since and wrath.
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and for his wages with Laban. He was a Typicall man, his name was Israel, and he was a patterne to the Israel of God. We must be all men of contention, wrestlers not onely with God in strong and importunate prayers for his blessings,
and for his wages with Laban. He was a Typical man, his name was Israel, and he was a pattern to the Israel of God. We must be all men of contention, wrestlers not only with God in strong and importunate Prayers for his blessings,
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The Thiefe on the Crosse was a perfect embleme of the sinne of our nature, he was naild hand and foot, destin'd unto death, utterly disabled from any of his wonted outrages,
The Thief on the Cross was a perfect emblem of the sin of our nature, he was nailed hand and foot, destined unto death, utterly disabled from any of his wonted outrages,
A man sets himselfe to call upon God, lifts up his hand with the skarlet thred, the blood of Christ upon it, is in a sweete preparation to powre out his complaints, his requests, his praises to his father;
A man sets himself to call upon God, lifts up his hand with the scarlet thread, the blood of christ upon it, is in a sweet preparation to pour out his complaints, his requests, his praises to his father;
A man is setting himself to heare Gods word, begins to attend and rellish the things that are spoken as matters which doe in good earnest concerne his peace, begins to see a beauty more then ordinary in Gods service,
A man is setting himself to hear God's word, begins to attend and relish the things that Are spoken as matters which do in good earnest concern his peace, begins to see a beauty more then ordinary in God's service,
an excellencie with David in Gods Law, which hee considered not before, resolves hereafter to love, frequent, submit, beleeve, prize it more then he had ever done;
an excellency with David in God's Law, which he considered not before, resolves hereafter to love, frequent, submit, believe, prize it more then he had ever done;
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presently the flesh sets up her mounds, her reasonings, her perverse disputes, her owne principles, her shame, her worldlinesse, her want of leisure, her secular contentments,
presently the Flesh sets up her mounds, her reasonings, her perverse disputes, her own principles, her shame, her worldliness, her want of leisure, her secular contentment's,
I have enough already, what needs this zeale, this pressing, this accuratenesse, this violence for heaven? strive wee what wee can, our infirmities will encompasse us, our corruptions will bee about us.
I have enough already, what needs this zeal, this pressing, this accurateness, this violence for heaven? strive we what we can, our infirmities will encompass us, our corruptions will be about us.
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so in a Christian mans resurrection, and conversation with Christ in heaven, the neerer he comes to Christ, the smaller still his corruptions will bee,
so in a Christian men resurrection, and Conversation with christ in heaven, the nearer he comes to christ, the smaller still his corruptions will be,
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A man sets himselfe with some good resolution of spirit to set forward the honor in questioning, in discovering, in shaming, in punishing (within the compasse of his owne calling and warrant) the abuses of the times, in countenancing, in rewarding, in abetting and supporting truth & righteousnes:
A man sets himself with Some good resolution of Spirit to Set forward the honour in questioning, in discovering, in shaming, in punishing (within the compass of his own calling and warrant) the Abuses of the times, in countenancing, in rewarding, in abetting and supporting truth & righteousness:
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his flesh presently interposeth, his quiet, his security, his relations, his interests, his hopes, his feares, his dependencies, his plausibility, his credit, his profit, his secular provisoes, these blunt his edge, upbraid him with impoliticknes with malecontentednes, with a sullen & cynicall disposition against men and manners,
his Flesh presently interposeth, his quiet, his security, his relations, his interests, his hope's, his fears, his dependencies, his plausibility, his credit, his profit, his secular Provisoes, these blunt his edge, upbraid him with impoliticknes with malecontentednes, with a sullen & cynical disposition against men and manners,
I will but yet I rebell, I follow, and yet I fall, I presse forward and yet I faint and flagge, I wrestle and yet I halt, I pray and yet I sinne, I fight and yet I am Captive, I crucifie my lusts,
I will but yet I rebel, I follow, and yet I fallen, I press forward and yet I faint and flag, I wrestle and yet I halt, I pray and yet I sin, I fight and yet I am Captive, I crucify my Lustiest,
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God was at first the Author of nothing but peace within me, what envious man hath sowed this warre in my bowels? Let the Apostle answer this question saith Saint Austen, By one man sinne entred into the world.
God was At First the Author of nothing but peace within me, what envious man hath sowed this war in my bowels? Let the Apostle answer this question Says Saint Austen, By one man sin entered into the world.
How doth the Apostle even breake with complaining of this rebellious and captivating power of originall concupiscence, NONLATINALPHABET, O wretched man that I am, who shall deliver me? though hee were delivered from the damnation,
How does the Apostle even break with complaining of this rebellious and captivating power of original concupiscence,, Oh wretched man that I am, who shall deliver me? though he were Delivered from the damnation,
The Scripture cals it The wisedome of the flesh, earthly, sensuall, divellish wisedome, wisedome to doe evill, Reasonings, strong holds, Imaginations, high thoughts;
The Scripture calls it The Wisdom of the Flesh, earthly, sensual, devilish Wisdom, Wisdom to do evil, Reasonings, strong holds, Imaginations, high thoughts;
And all this wisedome is emploi'd to Deceive the Soule, therefore is fleshly wisedome calld by Saint Iames Divellish ▪ because it hath the Divels end to Draw away men from God,
And all this Wisdom is employed to Deceive the Soul, Therefore is fleshly Wisdom called by Saint James Devilish ▪ Because it hath the Devils end to Draw away men from God,
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Therefore in Scripture the heart of man is said to bee Deceitfull and unsearchable, and lusts are cald Deceiveable lusts, and the deceitfulnesse of sinne:
Therefore in Scripture the heart of man is said to be Deceitful and unsearchable, and Lustiest Are called Deceivable Lustiest, and the deceitfulness of sin:
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like him in the historian that was innocent not out of good nature, but meerely out of lazines: Therfore thirdly, this Deceite of sinne is actuated and set on work with very strong desires,
like him in the historian that was innocent not out of good nature, but merely out of laziness: Therefore Thirdly, this Deceit of sin is actuated and Set on work with very strong Desires,
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Policies to make me• … rest in false principles, policies to glosse and corrupt true principles, policies on the right hand for superstition and flattering of God with will-worship, policies on the left hand for open profanenes.
Policies to make me• … rest in false principles, policies to gloss and corrupt true principles, policies on the right hand for Superstition and flattering of God with will-worship, policies on the left hand for open profaneness.
It is an argument of one of the grandest consequences in Divinity, this one of the wisdome of the flesh, those wiles and principles that hold up the throne of the Prince of this world.
It is an argument of one of the grandest consequences in Divinity, this one of the Wisdom of the Flesh, those wiles and principles that hold up the throne of the Prince of this world.
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and yet what man is there in whose bosome Satan hath not a Counsell-table, a troupe of statists, by whom hee worketh effectually the designes of his owne Kingdome? The more time any man will spend to make himselfe acquainted with himselfe, the more light of Gods Law hee will set up in his heart, the more he will begge of God to reveale the secrets of his evill nature unto him, to make him see that abundance of the hart, That treasure of the hart, that Hell of the heart, that panoplie and magasin of sinne and temptation which is there;
and yet what man is there in whose bosom Satan hath not a Counsel-table, a troop of statists, by whom he works effectually the designs of his own Kingdom? The more time any man will spend to make himself acquainted with himself, the more Light of God's Law he will Set up in his heart, the more he will beg of God to reveal the secrets of his evil nature unto him, to make him see that abundance of the heart, That treasure of the heart, that Hell of the heart, that panoply and magasin of sin and temptation which is there;
Certainely the more confusion and silence, and abhorrencie, & condemnation will there be of himself, the more adoration of that boundlesse mercie, of that bottomles puritie, which is able to pierce into every corner of so unsearchable a thing, able to clense every hole and dungeon,
Certainly the more confusion and silence, and abhorrency, & condemnation will there be of himself, the more adoration of that boundless mercy, of that bottomless purity, which is able to pierce into every corner of so unsearchable a thing, able to cleanse every hold and dungeon,
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Notable to this purpose is that place of S. Paul; If all prophesie, and there come in an unbeleever or unlearned man, he is convinc'd of all, he is iudged of all,
Notable to this purpose is that place of S. Paul; If all prophesy, and there come in an unbeliever or unlearned man, he is convinced of all, he is judged of all,
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As soone as a man is convinc'd and Iudg'd out of the word, and hath the secret filthinesse of his heart laid open before him, hath his Conscience cut open,
As soon as a man is convinced and Judged out of the word, and hath the secret filthiness of his heart laid open before him, hath his Conscience Cut open,
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and unridg'd by that sacrificing sword, which is a discerner of the very intents of the heart; he presently fals downe upon his face in the acknowledgment of his owne unworthinesse,
and unridged by that sacrificing sword, which is a discerner of the very intents of the heart; he presently falls down upon his face in the acknowledgment of his own unworthiness,
and acknowledgeth all worship to be due to that most patient and mercifull God, that had all the former dayes of his ignorance endured such an uncleane vessell, which was from the very wombe fitted for wrath,
and acknowledgeth all worship to be due to that most patient and merciful God, that had all the former days of his ignorance endured such an unclean vessel, which was from the very womb fitted for wrath,
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When men have their owne evil waies revealed unto them (which is ever done by Gods spirit when hee will please to bee pacified with them) then must they needs be confounded,
When men have their own evil ways revealed unto them (which is ever done by God's Spirit when he will please to be pacified with them) then must they needs be confounded,
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and be loathsome in their owne sight, and never open their mouths any more, nor hold up their faces, or stand before God with their wonted confidences and presumptions.
and be loathsome in their own sighed, and never open their mouths any more, nor hold up their faces, or stand before God with their wonted confidences and presumptions.
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This was the bottome of Davids repentance, That hee was conceiv'd in sinne, that was not the first time that hee was an adulterer, hee had it in his nature from the very wombe. Men testifie their pride in their looks and fashions, in their eies and tongues, 'tis the deepest, the closest,
This was the bottom of Davids Repentance, That he was conceived in sin, that was not the First time that he was an adulterer, he had it in his nature from the very womb. Men testify their pride in their looks and fashions, in their eyes and tongues, it's the Deepest, the closest,
But now if men did truly consider what black feete they are which doe hold up these proud plumes, what a stinking roote it is which beares these gawdie flowers, what a sulphury and poisonous soile it is that nourisheth these painted apples, they would beginne a little to new rate themselves.
But now if men did truly Consider what black feet they Are which do hold up these proud plumes, what a stinking root it is which bears these Gaudy flowers, what a sulphury and poisonous soil it is that Nourishes these painted Apples, they would begin a little to new rate themselves.
Eightly, consider the strength and power of this sinne, to command, to execute, to bring about what ever it hath projected for the advancement of Satans kingdome.
Eighth, Consider the strength and power of this sin, to command, to execute, to bring about what ever it hath projected for the advancement of Satan Kingdom.
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It hath the power of a King, It reignes in our members: and it hath the strength of a Law, it is a Law in our members; and a Law without strength is no Law:
It hath the power of a King, It reigns in our members: and it hath the strength of a Law, it is a Law in our members; and a Law without strength is no Law:
Secondly, if they seeme to forsake any sinne, 'tis not of hatred to that, as a sinne (for he that said. Thou shalt not commit adultery, said also, Thou shalt not kill) but it is because they preferre others before it.
Secondly, if they seem to forsake any sin, it's not of hatred to that, as a sin (for he that said. Thou shalt not commit adultery, said also, Thou shalt not kill) but it is Because they prefer Others before it.
yet even then lust will make them wallow in speculatiue uncleannesse, their thoughts, their delights, their sighs, their byas would still hanker the other way.
yet even then lust will make them wallow in speculative uncleanness, their thoughts, their delights, their sighs, their bias would still hanker the other Way.
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In the faithfull themselves likewise it is exceeding strong, by antiperistasis from the Law, to deceive, captivate, sell as a slave, to make him doe that which he hated and allowed not,
In the faithful themselves likewise it is exceeding strong, by antiperistasis from the Law, to deceive, captivate, fell as a slave, to make him do that which he hated and allowed not,
For this is certaine, that to be preserved from the strength of our owne lusts, we have not onely use of the good graces which God hath given us already ( per modum principij inhaerentis ) but of a continued support and under propping ( per modum principij adsistentis ) of those daily succours and supplies of the Spirit of Grace, which may goe before us,
For this is certain, that to be preserved from the strength of our own Lustiest, we have not only use of the good graces which God hath given us already (per modum principij inhaerentis) but of a continued support and under propping (per modum principij adsistentis) of those daily succours and supplies of the Spirit of Grace, which may go before us,
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but that which preserves us, is his promise of never failing us, of putting under his hand, of renewing his mercies daily to us, of healing our back slidings, of following us with his goodnes & mercy all the dayes of our life, of keeping us by his power unto saluation through faith, that same which Fulgentius excellently calls Iuge Auxilium, the daily ayde and supply of Grace.
but that which preserves us, is his promise of never failing us, of putting under his hand, of renewing his Mercies daily to us, of healing our back slidings, of following us with his Goodness & mercy all the days of our life, of keeping us by his power unto salvation through faith, that same which Fulgentius excellently calls Judge Auxilium, the daily aid and supply of Grace.
Insania is a generall word, and hath two kinds or species of madnesse in it; madnesse, or unsoundnesse in passions, which is furor, rage and fiercenes;
Insania is a general word, and hath two Kinds or species of madness in it; madness, or unsoundness in passion, which is Furor, rage and fierceness;
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This disposition the holy Ghost takes notice of often in the nature of wicked men, that they are NONLATINALPHABET and NONLATINALPHABET, implacable men, whom no bounds, not limits,
This disposition the holy Ghost Takes notice of often in the nature of wicked men, that they Are and, implacable men, whom no bounds, not Limits,
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nor covenants will restraine, or keepe in order: and againe NONLATINALPHABET and NONLATINALPHABET, fierce, headstrong, violent, rash, they know not where not when to stop.
nor Covenants will restrain, or keep in order: and again and, fierce, headstrong, violent, rash, they know not where not when to stop.
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Therefore the Scripture compares it to a breaking forth, or violent eruption, like that of fire out of an Oven, or of mire and dirt out of a raging Sea. Men flattet themselves in their sinnes,
Therefore the Scripture compares it to a breaking forth, or violent eruption, like that of fire out of an Oven, or of mire and dirt out of a raging Sea. Men flattet themselves in their Sins,
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Sed modo & modo non habent modum, as Austen said of his counterfeite and hypocriticall promises, sinne can never finde a center to rest in, a fit place to stop at.
said modo & modo non habent modum, as Austen said of his counterfeit and hypocritical promises, sin can never find a centre to rest in, a fit place to stop At.
or honour, or pleasure, I shall have my fill, and wil then give over, but as long as the fountaine within is not stopt, the pursuites of lust will bee as violent at last as at first.
or honour, or pleasure, I shall have my fill, and will then give over, but as long as the fountain within is not stopped, the pursuits of lust will be as violent At last as At First.
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yet the truth is, the cutragious desires of men will grow stronger and stronger, even as a river, the farther it goes from the fountaine, doth of ten times spread it self the wider.
yet the truth is, the cutragious Desires of men will grow Stronger and Stronger, even as a river, the farther it Goes from the fountain, does of ten times spread it self the wider.
The man possest with a Legion of Divels is a notable Emblem of a mans sinfull nature (for indeed sin makes a man of the Divels blood, yee are the children of your Father the Divell, Ioh. 8. 44.) He is conversant with nothing but death, dead workes, dead companions, death the service, and death the wages. He is full of hideous affections, he cuts and teares his owne soule;
The man possessed with a Legion of Devils is a notable Emblem of a men sinful nature (for indeed since makes a man of the Devils blood, ye Are the children of your Father the devil, John 8. 44.) He is conversant with nothing but death, dead works, dead Sodales, death the service, and death the wages. He is full of hideous affections, he cuts and tears his own soul;
'Tis a torment to lust to come out of a man, and to a man to be dispossest of his lusts, there will be paine at the parting of sinne, the uncleane spirit will teare when he must come out:
It's a torment to lust to come out of a man, and to a man to be dispossessed of his Lustiest, there will be pain At the parting of sin, the unclean Spirit will tear when he must come out:
but in this principally was he the picture of our evill nature, in that hee was exceeding fierce and untameable, no man durst passe by him, no chaines were strong enough to hold him:
but in this principally was he the picture of our evil nature, in that he was exceeding fierce and untameable, no man durst pass by him, no chains were strong enough to hold him:
The Iewes are for this propertie compar'd to a swift Drom• … dary, or to a wilde Assefull of desires, that snuffeth up the winde, as the use of Horses is in their lust, and cannot be turned.
The Iewes Are for this property compared to a swift Drom• … dary, or to a wild Assefull of Desires, that snuffeth up the wind, as the use of Horses is in their lust, and cannot be turned.
To a wilde A• … se, that goes where his owne will and lust carries him, alone by himselfe, no Rider to gvide him, no bridle to restraine him, no presence of God to direct him, no Law of God to over-rule him,
To a wild A• … se, that Goes where his own will and lust carries him, alone by himself, no Rider to Guide him, no bridle to restrain him, no presence of God to Direct him, no Law of God to overrule him,
and his owne innocency, and they could hold dispute to longer with him, they run from arguments to stones and raylings, Thou art a Samaritane and hast a Divell.
and his own innocency, and they could hold dispute to longer with him, they run from Arguments to stones and railings, Thou art a Samaritan and hast a devil.
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Such was the rage of those which stoned Stephen, they g• … ashed their teeth, they stopped their eares, they shouted with their voyce, they ran with one accord and stoned him:
Such was the rage of those which stoned Stephen, they g• … ashed their teeth, they stopped their ears, they shouted with their voice, they ran with one accord and stoned him:
and Saul, who was one of them, is said to have breathed out threatnings like a tyred Wolfe (unto which some make the Prophecy of Iacob touching Beniamin, of which Tribe Saul was, to allude) and elsewhere to have wasted the Churches, and to have dragg'd the Saints into prison, and to have been exceeding mad against them. And such measure himselfe afterwards found, combinations, uprores, assaults, draggings, wrath, clamors, confusions, rushings in, casting off of clothes, throwing of dust into the aire;
and Saul, who was one of them, is said to have breathed out threatenings like a tired Wolf (unto which Some make the Prophecy of Iacob touching Benjamin, of which Tribe Saul was, to allude) and elsewhere to have wasted the Churches, and to have dragged the Saints into prison, and to have been exceeding mad against them. And such measure himself afterwards found, combinations, uproars, assaults, draggings, wrath, clamours, confusions, rushings in, casting off of clothes, throwing of dust into the air;
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But you will say, All these were at the time wicked men, what is that to nature in common? ▪ Have the Saints such fierce and intemperate affections too? Surely while we carry our flesh about us, wee carry the seeds of this rage and fury.
But you will say, All these were At the time wicked men, what is that to nature in Common? ▪ Have the Saints such fierce and intemperate affections too? Surely while we carry our Flesh about us, we carry the seeds of this rage and fury.
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yet see how Iacob aggravateth, and curseth their fiercenesse ▪ In their anger they slew a man, in their wrath they digge• … downe a wall: Cursed be their anger for it was fierce,
yet see how Iacob Aggravateth, and Curseth their fierceness ▪ In their anger they slew a man, in their wrath they digge• … down a wall: Cursed be their anger for it was fierce,
how fierce and mad it growes, even against the evidences of his owne heart, against the conscience of his owne promises, a deniall growes into an oath,
how fierce and mad it grows, even against the evidences of his own heart, against the conscience of his own promises, a denial grows into an oath,
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Angry, exceeding angry at Gods mercy to Ninivie, and (with a strange uniformitie of passion in a contrary occasion) as angry at Gods severity to the Gourd.
Angry, exceeding angry At God's mercy to Nineveh, and (with a strange uniformity of passion in a contrary occasion) as angry At God's severity to the Gourd.
So belluine and contumacious are the mindes of men set upon their owne end, that though God himselfe undertake the cause, they will outface his arguments,
So belluine and contumacious Are the minds of men Set upon their own end, that though God himself undertake the cause, they will outface his Arguments,
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Asa was a holy King, his heart was perfect with the Lord all his dayes, yet when the Prophet sent from God told him of his folly in entertaining leagve with the Syrians,
Asa was a holy King, his heart was perfect with the Lord all his days, yet when the Prophet sent from God told him of his folly in entertaining leagve with the Syrians,
yet so farre did his furie kindle, upon occasion of an uproare at Thessalonica, where one of his servants had been slaine, that he commanded an universall massacre without distinction to passe upon the City, where, in a very short space of three houres, there were seven thousand men butchered by the Emperours Edict,
yet so Far did his fury kindle, upon occasion of an uproar At Thessalonica, where one of his Servants had been slain, that he commanded an universal massacre without distinction to pass upon the city, where, in a very short Molle of three hours, there were seven thousand men butchered by the emperors Edict,
First, when thou art in disputation, engag'd upon a just quarrell to vindicate the truth of God from heresie and distorsion, looke unto thy heart, set a watch over thy tongue, be ware of wild-fi• … e in thy zeale, take heed of this madnesse of thi• … e evill nature.
First, when thou art in disputation, engaged upon a just quarrel to vindicate the truth of God from heresy and distorsion, look unto thy heart, Set a watch over thy tongue, be aware of wild-fi• … e in thy zeal, take heed of this madness of thi• … e evil nature.
When m• … n dispute against those that oppose themselves, as the Disciples against the Samaritans, with thunder and fire from heaven, with railing and reviling speeches, such as the Angell durst not give unto Satan himselfe, when men shall forget the Apostles rule to instruct those that oppose themselves with meeknes, and to restore those that are fallen with the spirit of meeknes.
When m• … n dispute against those that oppose themselves, as the Disciples against the Samaritans, with thunder and fire from heaven, with railing and reviling Speeches, such as the Angel durst not give unto Satan himself, when men shall forget the Apostles Rule to instruct those that oppose themselves with meekness, and to restore those that Are fallen with the Spirit of meekness.
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then arguments to convince, when men shall follow an adversarie, as an undisciplin'd Dog his game, with barking and bawling more then with skill or cunning, this is a way to betray the truth,
then Arguments to convince, when men shall follow an adversary, as an undisciplined Dog his game, with barking and bawling more then with skill or cunning, this is a Way to betray the truth,
It is a grave observation which Sulpitius Severus makes of the councel at Ariminum, consisting of foure hundred Bishops whereof eighty were Arians, and the rest Orthodox;
It is a grave observation which Sulpitius Severus makes of the council At Rimini, consisting of foure hundred Bishops whereof eighty were Arians, and the rest Orthodox;
when after much treaty and agitation nothing was concluded but either party kept immoveable to his owne tenent, It was at last resolv'd that the sides should severally dispatch an embassage to the emperour of ten men apiece, who should make relation of their faith and opinions.
when After much treaty and agitation nothing was concluded but either party kept immoveable to his own tenent, It was At last resolved that the sides should severally dispatch an Embassy to the emperor of ten men apiece, who should make Relation of their faith and opinions.
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but on our part, there were young men sent of little learning, and of strong passions who being vex'd and provok'd by the adverse partie, spoild their owne businesse,
but on our part, there were young men sent of little learning, and of strong passion who being vexed and provoked by the adverse party, spoiled their own business,
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Secondly, when thou art upon any civill controversie or debate for matter of right, looke unto thy heart, take heed of that seed of madnesse which lies lurking in it,
Secondly, when thou art upon any civil controversy or debate for matter of right, look unto thy heart, take heed of that seed of madness which lies lurking in it,
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1. Cor. 6. 7. Why? The Apostle doth plainely allow Iudicature, vers. 1. A man may go to law before the Saints, they may iudge small matters and things that pertaine to this life.
1. Cor. 6. 7. Why? The Apostle does plainly allow Judicature, vers. 1. A man may go to law before the Saints, they may judge small matters and things that pertain to this life.
vers. 2. 3. 4. And for any man from such a place to inferre the unlawfulnesse of sueing to publick justice for his right, is a piece of Anabaptisme and folly justly punished with the losse of his right.
vers. 2. 3. 4. And for any man from such a place to infer the unlawfulness of suing to public Justice for his right, is a piece of Anabaptism and folly justly punished with the loss of his right.
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In which case rather then put a rub unto the progresse of the Gospell, by giving unreasonable men occasion to censure the truth thereof by their altercations,
In which case rather then put a rub unto the progress of the Gospel, by giving unreasonable men occasion to censure the truth thereof by their altercations,
For those words, Why doe you not rather take wrong, and suffer your selves to bee defrauded, are not a Positive precept as Iulian the Apostate objected scornefully to the Christians,
For those words, Why do you not rather take wrong, and suffer your selves to be defrauded, Are not a Positive precept as Iulian the Apostate objected scornfully to the Christians,
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Secondly, which is to my present purpose, Their going to law, though in itselfe Iust when before competent and fit judges, had yet an accidentall vitiousnesse that by their inadvertencie did breake out of their evill hearts,
Secondly, which is to my present purpose, Their going to law, though in itself Just when before competent and fit judges, had yet an accidental viciousness that by their inadvertency did break out of their evil hearts,
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and cleave unto it, and that was, their litigations ranne from the businesses unto the persons, It brake forth into violence and wrong against one another, much perturbation of minde, revengefull and circumventing projects shew themselves under the colour of legall debatements;
and cleave unto it, and that was, their litigations ran from the businesses unto the Persons, It brake forth into violence and wrong against one Another, much perturbation of mind, revengeful and circumventing projects show themselves under the colour of Legal debatements;
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Nay saith the Apostle, you doe wrong and defraud, and that your brethren. Such a notable frowardnesse and rage lyes in the natures of men, that without much caution and watchfulnesse it will bee blowne up into a flame even by honest and just contentions.
Nay Says the Apostle, you do wrong and defraud, and that your brothers. Such a notable frowardness and rage lies in the nature's of men, that without much caution and watchfulness it will be blown up into a flame even by honest and just contentions.
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Thirdly, In Differences upon private conversation, looke to your hearts, give not the raines too much to anger or displeasure, to suspicions or misconstructions of your neighbours person or courses:
Thirdly, In Differences upon private Conversation, look to your hearts, give not the reins too much to anger or displeasure, to suspicions or misconstructions of your neighbours person or courses:
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but yet though their infirmity break forth into the passiō, let not pride & self love harden that passion into a habit, let them be wary that the flame grow not upon them to set them on fire, Give no place to the Divell.
but yet though their infirmity break forth into the passion, let not pride & self love harden that passion into a habit, let them be wary that the flame grow not upon them to Set them on fire, Give no place to the devil.
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Wee read of hatreds which have runne in the bloud, and have been entaild, Hereditarie malice, as the Historian cals it, Hatreds which have surviv'd the parties,
we read of hatreds which have run in the blood, and have been entailed, Hereditary malice, as the Historian calls it, Hatreds which have survived the parties,
Fourthly, in Afflictions paines of body, temptations of spirit, abridgement of estate, trials in reputation and favour or the like, looke by all meanes unto thy heart, take heede of these seedes of rage and madnesse which are in thee.
Fourthly, in Afflictions pains of body, temptations of Spirit, abridgement of estate, trials in reputation and favour or the like, look by all means unto thy heart, take heed of these seeds of rage and madness which Are in thee.
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then have you seene some darke shadowes of that fiercenesse and furie, that is apt to rise out of the hearts of men when Gods hand lies close upon them.
then have you seen Some dark shadows of that fierceness and fury, that is apt to rise out of the hearts of men when God's hand lies close upon them.
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When thou hearest of the strange impatiencie of Ionah at the beating of the Sun upon his head, unto whom yet it was a mercy beyond wonder that he did now see the sunne:
When thou Hearst of the strange impatiency of Jonah At the beating of the Sun upon his head, unto whom yet it was a mercy beyond wonder that he did now see the sun:
when thou hearest of those deepe expostulations of David with God, Hath he forgotten to be gracious? forgotten his promises? forgotten his truth? forgotten his power and mercy? and shut up all his kindenesse in displeasure? When thou hearest of the impatiencies of Iob, a man yet renowned for his patience, expostulating and charging God, Is it good for the• … that thou should'st oppresse? When thou hearest of those deepe curses of • … eremie against the day of his birth;
when thou Hearst of those deep expostulations of David with God, Hath he forgotten to be gracious? forgotten his promises? forgotten his truth? forgotten his power and mercy? and shut up all his kindness in displeasure? When thou Hearst of the impatiences of Job, a man yet renowned for his patience, expostulating and charging God, Is it good for the• … that thou Shouldst oppress? When thou Hearst of those deep curses of • … eremie against the day of his birth;
of those froward expostulations and debates of the people of Israel with Moses, & of Moses with God, Why hast thou evill entreated this people, why hast thou sent me? O then reflect upon thy selfe,
of those froward expostulations and debates of the people of Israel with Moses, & of Moses with God, Why hast thou evil entreated this people, why hast thou sent me? Oh then reflect upon thy self,
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And for a remedie or prevention hereof keepe in thy sight the historie of thy sinnes, make them as hainous to thine owne view as they are in their own nature;
And for a remedy or prevention hereof keep in thy sighed the history of thy Sins, make them as heinous to thine own view as they Are in their own nature;
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The way not to rage against afflictions is to know our selves aright, that will make us confesse unto God with Ezra, let our calamities be what they will, That the Lord hath punish'd us lesse then our iniquities have deserved.
The Way not to rage against afflictions is to know our selves aright, that will make us confess unto God with Ezra, let our calamities be what they will, That the Lord hath punished us less then our iniquities have deserved.
Wherefore doth a living man complaine, a man for the punishment of his sins? there are three strong reasons together why we ought not to murmur in our afflictions.
Wherefore does a living man complain, a man for the punishment of his Sins? there Are three strong Reasons together why we ought not to murmur in our afflictions.
and what a madnesse is it to complaine against the justice of our Iudge? Thirdly, wee are living men and therefore God hath punished us lesse then our sinnes deserve,
and what a madness is it to complain against the Justice of our Judge? Thirdly, we Are living men and Therefore God hath punished us less then our Sins deserve,
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the more wee grow acquainted with our sinnefull estate, and marveilous provocations, with the patience and promises of God, the more we shall justifie God,
the more we grow acquainted with our sinful estate, and marvelous provocations, with the patience and promises of God, the more we shall justify God,
I will beare the indignation of the Lord, saith the Church againe in the same case, I will not repine nor murmure at his dealing with me, I will acknowledge that righteousnesse belongeth unto him,
I will bear the Indignation of the Lord, Says the Church again in the same case, I will not repine nor murmur At his dealing with me, I will acknowledge that righteousness belongeth unto him,
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but threatned and drave out M• … ses and Aaron from his presence, and pursued them with finall and obdurate malice, through the midst of that wonderfull deliverance? The like example we see in that impatient and fretfull reply of Iehoram king of Israel in the great famine:
but threatened and drave out M• … ses and Aaron from his presence, and pursued them with final and obdurate malice, through the midst of that wonderful deliverance? The like Exampl we see in that impatient and fretful reply of Jehoram King of Israel in the great famine:
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This euill is of the Lord, what should I waite for the Lord any longer? If this be all the reward we haue for waiting and calling upon God, to what purpose serve our humiliations and fastings? what profitablenesse at all is there in his seruice? Thus we find the hypocrits challenging God for afflicting them, upbraiding him with their humiliations,
This evil is of the Lord, what should I wait for the Lord any longer? If this be all the reward we have for waiting and calling upon God, to what purpose serve our humiliations and Fastings? what profitableness At all is there in his service? Thus we find the Hypocrites challenging God for afflicting them, upbraiding him with their humiliations,
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Wherefore haue we fasted, and thou seest not? wherefore haue wee afflicted our soule and thou takest no knowledge? ye haue said it is in vaine to serue God,
Wherefore have we fasted, and thou See not? Wherefore have we afflicted our soul and thou Takest no knowledge? you have said it is in vain to serve God,
These things should teach us all to labour with God in prayer, that what ever evill hee sendeth upon us, hee would not suffer his strength and spirit to forsake us,
These things should teach us all to labour with God in prayer, that what ever evil he sends upon us, he would not suffer his strength and Spirit to forsake us,
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Well then sinners are all cowards, and would faine fly, but even cowards themselves, when they are shutin and surrounded, will fight with more fiercenesse then other men, even for very feare.
Well then Sinners Are all cowards, and would feign fly, but even cowards themselves, when they Are shutin and surrounded, will fight with more fierceness then other men, even for very Fear.
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the greater strength and manifestation of the Spirit the Word hath in it, and the fewer corners and chinkes it leaves for sinne to escape at, the more fierce must needes the opposition be,
the greater strength and manifestation of the Spirit the Word hath in it, and the fewer corners and chinks it leaves for sin to escape At, the more fierce must needs the opposition be,
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Let us not resolve to baffle the ministers, and to despise their message; (It is a sinne that leaves no remedy for a man, to throw away the physicke, to trample under foote the playster that should heale him) Let us not thinke to blow away the Words of God as if they were but so much empty winde; for the Lord saith that they shall become fire, to devou• … e the adversaries;
Let us not resolve to baffle the Ministers, and to despise their message; (It is a sin that leaves no remedy for a man, to throw away the physic, to trample under foot the plaster that should heal him) Let us not think to blow away the Words of God as if they were but so much empty wind; for the Lord Says that they shall become fire, to devou• … e the Adversaries;
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so let us resolve to accept of every one of Gods righteous Commandements, and to hate every false way, to heare Christ and his Ministers in all things, to answer to Gods severest cals,
so let us resolve to accept of every one of God's righteous commandments, and to hate every false Way, to hear christ and his Ministers in all things, to answer to God's Severest calls,
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Secondly, as there is furor in madnesse, so there is Amentia too, A distemper in the Intellectuals, as well as in the passions: Every man that is throughly mad is a foole too:
Secondly, as there is Furor in madness, so there is Amentia too, A distemper in the Intellectuals, as well as in the passion: Every man that is thoroughly mad is a fool too:
And therefore the same originall word is translated in one place madnesse, Luk. 6. 11. and in another place, follie, 2. Tim. 3. 9. Now this distemper is Twofold: for either it is an universall privation and defect of reason;
And Therefore the same original word is translated in one place madness, Luk. 6. 11. and in Another place, folly, 2. Tim. 3. 9. Now this distemper is Twofold: for either it is an universal privation and defect of reason;
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First, there is an universall ignorance and inconsideratenesse of spirituall things in the nature of man, he takes lesse notice of his condition then the very bruite beasts.
First, there is an universal ignorance and inconsiderateness of spiritual things in the nature of man, he Takes less notice of his condition then the very bruit beasts.
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Heare, O Heavens, and give eare, O Earth, nothing so farre from the voyce of the Prophet as the heavens, nothing so dull and impenetrable as the earth,
Hear, Oh Heavens, and give ear, Oh Earth, nothing so Far from the voice of the Prophet as the heavens, nothing so dull and impenetrable as the earth,
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and yet these are made more sensible of Gods pleadings and controversies then the people whom it concern'd, The Creatures groane (as the Apostle speakes) under the burden and vanitie of the sinnes of men;
and yet these Are made more sensible of God's pleadings and controversies then the people whom it concerned, The Creatures groan (as the Apostle speaks) under the burden and vanity of the Sins of men;
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Of our selves we have no understanding, but are foolish and sottish, as the Prophet speakes, we see nothing but by the light and the understanding which is given unto us, we cannot have so much as a right thought of goodnesse.
Of our selves we have no understanding, but Are foolish and sottish, as the Prophet speaks, we see nothing but by the Light and the understanding which is given unto us, we cannot have so much as a right Thought of Goodness.
The Apostle doth notably expresse this universall blindnesse which is in our nature, Ephes. 4. 17. 18. Walke not as other Gentiles in the Vanitie of their minde, having the understanding darkned, being alienated from the life of God,
The Apostle does notably express this universal blindness which is in our nature, Ephesians 4. 17. 18. Walk not as other Gentiles in the Vanity of their mind, having the understanding darkened, being alienated from the life of God,
The understanding, or Dianoeticall facultie is the seate of Conclusions, and that is unable to deduce from spirituall principles (if there were any in their mindes) such sound and divine conclusions as they are apt to beget:
The understanding, or Dianoetical faculty is the seat of Conclusions, and that is unable to deduce from spiritual principles (if there were any in their minds) such found and divine conclusions as they Are apt to beget:
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for they conceiv'd of his glory basely, by the similitude of foure footed beasts, and creeping things, they conceiv'd him an idle God as the Epicures,
for they conceived of his glory basely, by the similitude of foure footed beasts, and creeping things, they conceived him an idle God as the Epicureans,
or a God subject to fate and necessity as the Stoicks, or a sinfull impu• … e God, that by his example made uncleannesses religious, as Saint Cyprian speakes;
or a God Subject to fate and necessity as the Stoics, or a sinful impu• … e God, that by his Exampl made Uncleannesses religious, as Saint Cyprian speaks;
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but secondly though they knew him, yet the conclusions which they deduc'd from that Principle, That he was to be worshipped, &c. were utterly unworthy his majesty, They worshipped him ignorantly, superstitiously, not as became God, they changed his truth into a lye.
but secondly though they knew him, yet the conclusions which they deduced from that Principle, That he was to be worshipped, etc. were utterly unworthy his majesty, They worshipped him ignorantly, superstitiously, not as became God, they changed his truth into a lie.
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yet all this is but speculation, they still are without the end of all this, spirituall prudence, their hearts were blinded, the heart is the Seate of knowledge practicall, that by the Principles of the minde and the Conclusions of the understanding doth regulate and measure the Conversation,
yet all this is but speculation, they still Are without the end of all this, spiritual prudence, their hearts were blinded, the heart is the Seat of knowledge practical, that by the Principles of the mind and the Conclusions of the understanding does regulate and measure the Conversation,
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but that was unable, yea averse from any such knowledge, for they held the truth of God in unrighteousnesse, they did not like to retaine God in their knowledge, they served the lusts of their owne hearts, were given up to vile affections, were filled with all unrighteousnesse,
but that was unable, yea averse from any such knowledge, for they held the truth of God in unrighteousness, they did not like to retain God in their knowledge, they served the Lustiest of their own hearts, were given up to vile affections, were filled with all unrighteousness,
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though of it selfe it be all light, when we finde with David that it is too excellent for us, let us learne to bewaile that evill concupiscence of our nature, which still fils our understandings with mists,
though of it self it be all Light, when we find with David that it is too excellent for us, let us Learn to bewail that evil concupiscence of our nature, which still fills our understandings with mists,
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and worthy of speciall and particular observation, and therefore much are we still to bewaile the unfaithfulnesse of our memories and understandings, which retaine so little,
and worthy of special and particular observation, and Therefore much Are we still to bewail the unfaithfulness of our memories and understandings, which retain so little,
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how much more are we to pray so too? If there were a dampe of sinne in Davids heart, that did often make his light dimme, that did make him as abeast in understanding, as himselfe complaines;
how much more Are we to pray so too? If there were a damp of sin in Davids heart, that did often make his Light dim, that did make him as abeast in understanding, as himself complains;
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how much darkenesse then and disproportion is there betweene us and that blessed light? Looke upon Heretiques old and new, Marcions two gods, a good and an evill, Valentinians thirty and odde gods in severall lofts and stories;
how much darkness then and disproportion is there between us and that blessed Light? Look upon Heretics old and new, Martions two God's, a good and an evil, Valentinians thirty and odd God's in several lofts and stories;
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and another gospell in another, to speake nothing of those NONLATINALPHABET and naevi, those blemishes that are in the writings of the most rare and choisest instruments in Gods Church;
and Another gospel in Another, to speak nothing of those and naevi, those blemishes that Are in the writings of the most rare and Choicest Instruments in God's Church;
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This is the condition of our nature, let a man enter upon any holy thoughts, the flesh will quickly cast in other suggestions, to make him weary and faint under such unwelcome speculations.
This is the condition of our nature, let a man enter upon any holy thoughts, the Flesh will quickly cast in other suggestions, to make him weary and faint under such unwelcome speculations.
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Keepe it alwayes in the thoughts of the heart of thy servant, &c. This was the businesse of Paul and Barnabas to the Saints, to exhort them that with purpose of heart they would cleave unto God.
Keep it always in the thoughts of the heart of thy servant, etc. This was the business of Paul and Barnabas to the Saints, to exhort them that with purpose of heart they would cleave unto God.
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And hence that phrase of Scripture to ioyne a mans selfe to God, and to lay fast bold upon him. And this every man that sets about it will finde to bee a very hard worke;
And hence that phrase of Scripture to join a men self to God, and to lay fast bold upon him. And this every man that sets about it will find to be a very hard work;
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This is that which makes many mens righteousnesse like the morning Dew; now the Grasse seemes drunken with wetnesse, and an houre after even gapes for drought;
This is that which makes many men's righteousness like the morning Due; now the Grass seems drunken with wetness, and an hour After even gapes for drought;
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Wee may observe in some froward men when their causes are tried and prove desperate in right, they will yet still create perverse matters to molest their neighbors,
we may observe in Some froward men when their Causes Are tried and prove desperate in right, they will yet still create perverse matters to molest their neighbours,
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so is it with the lusts of men, the more they are subdued, the more rebellious and headstrong will they be so farre as their power goes against the spirit of Christ.
so is it with the Lustiest of men, the more they Are subdued, the more rebellious and headstrong will they be so Far as their power Goes against the Spirit of christ.
Now originall sinne is the corrupt nature of a man, and the motions therefore of it are not violent but altogether naturall, and that naturall motion is set on and made the easier by the impulsions of Satan,
Now original sin is the corrupt nature of a man, and the motions Therefore of it Are not violent but altogether natural, and that natural motion is Set on and made the Easier by the impulsions of Satan,
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Who ever knew the Sea give over raging, or a streame grow weary of running? Now the motions of corruption are as naturall as the estuations of the sea,
Who ever knew the Sea give over raging, or a stream grow weary of running? Now the motions of corruption Are as natural as the estuations of the sea,
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Wearinesse, and propension are termes inconsistent. Secondly, Nothing is weary while it workes all De Suo, of it selfe, that which tyres a faculty is the fetching in of subsidiarie spirits, which being exhausted and spent the faculty giveth over working,
Weariness, and propension Are terms inconsistent. Secondly, Nothing is weary while it works all De Sue, of it self, that which tires a faculty is the fetching in of subsidiary spirits, which being exhausted and spent the faculty gives over working,
The eye is never weary with the act of seeing (which is it owne worke) but it is said to bee weary, meerely because of the deficiency of those animall spirits which are from without sent in unto it to assist it in its owne worke, which if they did in the same measure and strength without decay flow to the facultie, it could never be tired in its owne operation.
The eye is never weary with the act of seeing (which is it own work) but it is said to be weary, merely Because of the deficiency of those animal spirits which Are from without sent in unto it to assist it in its own work, which if they did in the same measure and strength without decay flow to the faculty, it could never be tired in its own operation.
for though the Act of seeing bee the eyes alone, yet the eye stands in need of forraine assistance from the heart (which is the forge and seminarie of spirits) to continue the exercise of this Act:
for though the Act of seeing bee the eyes alone, yet the eye Stands in need of foreign assistance from the heart (which is the forge and seminary of spirits) to continue the exercise of this Act:
Every imagination, every Creature that is shap'd & form'd in the hart, every purpose, desire, motion, ebullition, is onely evill every Day, saith the text;
Every imagination, every Creature that is shaped & formed in the heart, every purpose, desire, motion, ebullition, is only evil every Day, Says the text;
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Therfore in the Scripture it is call'd an effusion, a rushing out, an aestus, like the foaming or boyling of the Sea, a strange excesse of ryot, unto which, saith the Apostle, wicked men runne: a Greedinesse, a covetous improvement of uncleanenesse, a burning of lust, a fulnesse of all mischiefe.
Therefore in the Scripture it is called an effusion, a rushing out, an Aestus, like the foaming or boiling of the Sea, a strange excess of riot, unto which, Says the Apostle, wicked men run: a Greediness, a covetous improvement of uncleanness, a burning of lust, a fullness of all mischief.
because it would no where have a Center, or middle place to hold it (for there can be no medium where there are no extremes.) Desires are the wings upon which the soule moves,
Because it would no where have a Centre, or middle place to hold it (for there can be no medium where there Are no extremes.) Desires Are the wings upon which the soul moves,
But it may be objected, that the Scripture makes mention of the wearinesse which sinne brings upon men, of that impotency of sinning which growes upon them.
But it may be objected, that the Scripture makes mention of the weariness which sin brings upon men, of that impotency of sinning which grows upon them.
but is the law of the members weary of quickning or commanding them? Nay, herein is seene the cruell tyranny of lust against us, that it never leaves drawing, enticing, heartning, supplying us for sinne,
but is the law of the members weary of quickening or commanding them? Nay, herein is seen the cruel tyranny of lust against us, that it never leaves drawing, enticing, heartening, supplying us for sin,
Thou never didst consider, I have thus long drudg'd in the service of sinne, and have found no fruit, received no such satisfaction as I promis'd my selfe;
Thou never didst Consider, I have thus long drudged in the service of sin, and have found no fruit, received no such satisfaction as I promised my self;
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but wentest on with wonted madnesse and rage still, though thou foundedst for certaine that there was no profit in thy evill way, that thou didst sow nothing but winde,
but wentest on with wonted madness and rage still, though thou foundedst for certain that there was no profit in thy evil Way, that thou didst sow nothing but wind,
Nay, as the water when it is stopt in its principall course, yet one way or other where it best may it will make a shift to finde a vent, and to discover it selfe:
Nay, as the water when it is stopped in its principal course, yet one Way or other where it best may it will make a shift to find a vent, and to discover it self:
even so lust in the heart will one way or other, when the minde and faculties, the body and members are quite tyr'd out in the principall service, make a shift to breake forth into some easier vent.
even so lust in the heart will one Way or other, when the mind and faculties, the body and members Are quite tired out in the principal service, make a shift to break forth into Some Easier vent.
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and such a man will have eyes full of adultery, a tongvefull of adultery, thoughts and speculations full of adultery, a memorie in the review of former lewdnesse full of adultery.
and such a man will have eyes full of adultery, a tongvefull of adultery, thoughts and speculations full of adultery, a memory in the review of former Lewdness full of adultery.
What a watch then should we keepe over our evill hearts, what paines should wee take by prayer and unweariednesse of spirit to suppresse this enemy? If there were any time wherein the flesh did sit still and sleepe, wherein the water did not runne,
What a watch then should we keep over our evil hearts, what pains should we take by prayer and unweariedness of Spirit to suppress this enemy? If there were any time wherein the Flesh did fit still and sleep, wherein the water did not run,
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Since the heart is so abundant in evill, wee should abound likewise in every good work of the Lord, alwayes considering what advantage this labour will give us against the toyle of sinne:
Since the heart is so abundant in evil, we should abound likewise in every good work of the Lord, always considering what advantage this labour will give us against the toil of sin:
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and a little glory in heaven, nay a little comfort in earth (though neither one nor other may be called little) will be a most plentifull recompence, pressed downe and running over for any the greatest paines that can bee taken in this spirituall watch.
and a little glory in heaven, nay a little Comfort in earth (though neither one nor other may be called little) will be a most plentiful recompense, pressed down and running over for any the greatest pains that can be taken in this spiritual watch.
Yee have need of patience, saith the Apostle, to goe through the will of God, to bee in a perpetuall combate and defiance with an enemy that will give no respite nor breathing time.
Ye have need of patience, Says the Apostle, to go through the will of God, to be in a perpetual combat and defiance with an enemy that will give no respite nor breathing time.
as that to which they are fastned, this weight that presseth downe, this besieging sinne which is ever enticing, clamouring, haling, rebelling, intruding, with love, with strength, with law, with arguments, with importunities calling a man from his right way.
as that to which they Are fastened, this weight that Presseth down, this besieging sin which is ever enticing, clamouring, haling, rebelling, intruding, with love, with strength, with law, with Arguments, with importunities calling a man from his right Way.
From this consideration the Apostle immediately inferres this duty of patience, Lay aside every waight, saith the Apostle, and the sinne that doth so easily beset us,
From this consideration the Apostle immediately infers this duty of patience, Lay aside every weight, Says the Apostle, and the sin that does so Easily beset us,
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but looke unto Iesus, the Author and finisher of our faith, hee that can carry us through all these difficulties, that gives us weapons, that teacheth our hands to warre,
but look unto Iesus, the Author and finisher of our faith, he that can carry us through all these difficulties, that gives us weapons, that Teaches our hands to war,
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and our fingers to fight, that is our Captaine to leade us, and our second, (NONLATINALPHABET, our fellow-Combatant) that fighteth against sinne in us by his grace.
and our fingers to fight, that is our Captain to lead us, and our second, (, our fellow-Combatant) that fights against sin in us by his grace.
they all went through the same combate, they were all beset with alike infirmities, they were all men of the same passions with us, let us bee men of the same patience with them.
they all went through the same combat, they were all beset with alike infirmities, they were all men of the same passion with us, let us be men of the same patience with them.
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It is an entaile that can never be cut of, it hath held from Adam and will so continue to the worlds end holding al men in an unavoidable service and villanage unto Satan the Prince of this world.
It is an entail that can never be Cut of, it hath held from Adam and will so continue to the world's end holding all men in an unavoidable service and villeinage unto Satan the Prince of this world.
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In Humane Tenures if a man leave a personall estate to all his children indefinitely, without singling out and designing this portion to one and that to another,
In Humane Tenures if a man leave a personal estate to all his children indefinitely, without singling out and designing this portion to one and that to Another,
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but that the rest have joynt interest in it, (for the children, though many in persons, are yet but one proprietarie in regard of right in the estate of their father, till there be a severance made) yet notwithstanding a Partition may be legally procur'd,
but that the rest have joint Interest in it, (for the children, though many in Persons, Are yet but one proprietary in regard of right in the estate of their father, till there be a severance made) yet notwithstanding a Partition may be legally procured,
But now in this wretched Inheritance of sin which Adam left to all his posterity, we are to note this mischiefe in the first place, that there is no virtuall partition, but it is left whole to every childe of Adam. All have it,
But now in this wretched Inheritance of since which Adam left to all his posterity, we Are to note this mischief in the First place, that there is no virtual partition, but it is left Whole to every child of Adam. All have it,
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There is no law of partition for one man to have to him in peculiar the lusts of the eye, another to him the lusts of the tongue, another to him the lusts of the eare, &c. but every man hath euery lust originally as full as all men together have it.
There is no law of partition for one man to have to him in peculiar the Lustiest of the eye, Another to him the Lustiest of the tongue, Another to him the Lustiest of the ear, etc. but every man hath every lust originally as full as all men together have it.
because by way of provocation, or occasion, or approbation, or the like, one man may participate in the sinnes which another commits) as a King cannot be 〈 ◊ 〉 to his superiors in governement, because he hath no superiors;
Because by Way of provocation, or occasion, or approbation, or the like, one man may participate in the Sins which Another commits) as a King cannot be 〈 ◊ 〉 to his superiors in government, Because he hath no superiors;
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a lay man cannot commit the sinne• … of a Minister, an unmarried man the sinnes of a husband, &c. yet this disability ariseth out of the exigence of personall conditions,
a lay man cannot commit the sinne• … of a Minister, an unmarried man the Sins of a husband, etc. yet this disability arises out of the exigence of personal conditions,
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but no way out of the limitednesse or impotency of originall sinne, which in every man serves to all the purposes which can consist with that mans condition;
but no Way out of the limitedness or impotency of original sin, which in every man serves to all the Purposes which can consist with that men condition;
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Thirdly, it is to be observ'd that in originall sin (as in all other) there are two things, Deordination or sinfulnes, and Guilt or obligation unto punishment.
Thirdly, it is to be observed that in original since (as in all other) there Are two things, Deordination or sinfulness, and Gilded or obligation unto punishment.
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And though the former of these be inseparable from nature in this life yet every man that beleeveth and repenteth hath the damnation thereof taken away, it shall not prove unto him mortall.
And though the former of these be inseparable from nature in this life yet every man that Believeth and Repenteth hath the damnation thereof taken away, it shall not prove unto him Mortal.
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Secondly, though the personall Guilt be off from the man, yet the ground of that Guilt, the damnablenesse, or liablenesse to be imputed unto punishment is inseparable from sin;
Secondly, though the personal Gilded be off from the man, yet the ground of that Gilded, the damnableness, or liableness to be imputed unto punishment is inseparable from since;
For wee must observe that To merit damnation belongs to the nature of sinne, but to bring forth damnation ▪ belongs to the accomplishment and finishing of sinne,
For we must observe that To merit damnation belongs to the nature of sin, but to bring forth damnation ▪ belongs to the accomplishment and finishing of sin,
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Since therefore the nature of sinne passeth to posterity, even when the guilt thereof is remitted in the pa• … ent, needs must the guilt thereof passe too, till by grace it be done away.
Since Therefore the nature of sin passes to posterity, even when the guilt thereof is remitted in the pa• … ent, needs must the guilt thereof pass too, till by grace it be done away.
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When a prodigall spends all his mony upon uncleannes, is not this mans poverty both his sin and his punishment? When a drunkard brings diseases on his body,
When a prodigal spends all his money upon uncleanness, is not this men poverty both his since and his punishment? When a drunkard brings diseases on his body,
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and drownes his reason, is not that mans impotencie and sottishnesse both his sin and his punishment? Indeed sinne cannot rightly be cald an inflicted punishment, for God doth not put it into any man;
and drowns his reason, is not that men impotency and sottishness both his since and his punishment? Indeed sin cannot rightly be called an inflicted punishment, for God does not put it into any man;
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yet it no way implies contradiction, but rather abundantly magnifies the justice and wisedome of Almighty God, to say that he can order sinne to bee a scourge and punishment to it selfe:
yet it no Way Implies contradiction, but rather abundantly Magnifies the Justice and Wisdom of Almighty God, to say that he can order sin to be a scourge and punishment to it self:
And so Saint Austen cals it, a penall vitiousnesse or corruption. So that in the derivation of this • … in wee have unto us propagated the very wrath of God. It is like Aarons rod, on our part a branch that buddeth unto i• … iquitie,
And so Saint Austen calls it, a penal viciousness or corruption. So that in the derivation of this • … in we have unto us propagated the very wrath of God. It is like Aaron's rod, on our part a branch that buddeth unto i• … iquitie,
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A meritorious cause, he did deserve it by prevarication as it was a punishment, & an efficient cause, he doth derive it by contagion as it is a sinne. And this is the wretchednesse of this sinne, that it is not onely a meanes to bring the wrath of God upon us,
A meritorious cause, he did deserve it by prevarication as it was a punishment, & an efficient cause, he does derive it by contagion as it is a sin. And this is the wretchedness of this sin, that it is not only a means to bring the wrath of God upon us,
Not as if it were by God infus'd into our nature (for wee have it put into us no other way but by seminall contagion and propagation from Adam ) but God seeing man throw away and wast that original righteousnes which he at the first put into him,
Not as if it were by God infused into our nature (for we have it put into us no other Way but by seminal contagion and propagation from Adam) but God seeing man throw away and wast that original righteousness which he At the First put into him,
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and appointing him to bee the head and fountaine of all mankind not only in nature but in foro - too, in regard of legall proceeding, with-held from him and his seed that Gift which was freely by him in the Creation bestowed,
and appointing him to be the head and fountain of all mankind not only in nature but in foro - too, in regard of Legal proceeding, withheld from him and his seed that Gift which was freely by him in the Creation bestowed,
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and willfully by Adam in the fall rei• … cted, and adjudg'd this miserie upon him, that hee should passe over to all his posterity the immediate fruit of his first prevarication, which was originall sinne, contracted by his owne default,
and wilfully by Adam in the fallen rei• … cted, and adjudged this misery upon him, that he should pass over to all his posterity the immediate fruit of his First prevarication, which was original sin, contracted by his own default,
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and as it were issuing out of his willfull disobedience upon him, because they all were in him interessed as in their head and father in that first transgression.
and as it were issuing out of his wilful disobedience upon him, Because they all were in him interested as in their head and father in that First Transgression.
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I cannot say of it as the Romane Epitomizer of his Historie, I• … brevit abella totanteius imagi• … m amplex• … su• …, that in a small compasse I have comprized the whole Image of old Adam, but rather cleane contrary, In amplatabull non dimidiam eius imaginem amplexus sum.
I cannot say of it as the Roman Epitomizer of his History, I• … brevit Abella totanteius imagi• … m amplex• … su• …, that in a small compass I have comprised the Whole Image of old Adam, but rather clean contrary, In amplatabull non dimidiam eius imaginem Amplexus sum.
Now therefore to conclude this Argument (wherein I have been the larger, both because of the necessarinesse of it, that we may know whither to rise in our humiliations for sinne,
Now Therefore to conclude this Argument (wherein I have been the larger, both Because of the necessariness of it, that we may know whither to rise in our humiliations for sin,
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and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves) we see by these things which have been discovered in this sin, at what defiance we ought to stand with the doctrine of those men,
and serves most abundantly to show our own everlasting insufficiency for happiness in our selves) we see by these things which have been discovered in this since, At what defiance we ought to stand with the Doctrine of those men,
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first, who mince and qualifie, and extenuate this sinne as the Papists doe, making it the smallest of all sinnes ▪ not deserving any more of Gods wrath,
First, who mince and qualify, and extenuate this sin as the Papists do, making it the Smallest of all Sins ▪ not deserving any more of God's wrath,
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then onely a want of his beatificall presen• … e, and that too without any paine or sorrow of minde, which might be apt to grow from the apprehension of so great a losse,
then only a want of his beatifical presen• … e, and that too without any pain or sorrow of mind, which might be apt to grow from the apprehension of so great a loss,
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then is really and formally sinne, notwithstanding it be forbidden in the Commandement; and upon these presumptions reviling the doctrine of the Reformed Divines, for exaggerating this sinne,
then is really and formally sin, notwithstanding it be forbidden in the Commandment; and upon these presumptions reviling the Doctrine of the Reformed Divines, for exaggerating this sin,
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Secondly, of those who heretofore, and even now deny any sinfulnesse either in the privation of the Image of God, or in the concupiscence and deordination of our nature.
Secondly, of those who heretofore, and even now deny any sinfulness either in the privation of the Image of God, or in the concupiscence and deordination of our nature.
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It was the doctrine of the Pelagians in the primitive times, that mans nature was not corrupted by the fall of Adam, that his sinne was not any ground to his posterity either of death,
It was the Doctrine of the Pelagians in the primitive times, that men nature was not corrupted by the fallen of Adam, that his sin was not any ground to his posterity either of death,
That concupiscence being the punishment of sinne cannot bee a sinne likewise. These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine.
That concupiscence being the punishment of sin cannot be a sin likewise. These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintain.
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and magnifie the riches of Christs Grace to them) there are not wanting at this day a broode of sinfull men, who notwithstanding the evidence of Scripture,
and magnify the riches of Christ Grace to them) there Are not wanting At this day a brood of sinful men, who notwithstanding the evidence of Scripture,
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And now because in this point they doe expressely contradict not onely the Doctrine of holy Scriptures, the foundation of Orthodox Faith, the consent of Ancient Doctors,
And now Because in this point they do expressly contradict not only the Doctrine of holy Scriptures, the Foundation of Orthodox Faith, the consent of Ancient Doctors,
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and the Rule of the Catholike Church, but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in one article;
and the Rule of the Catholic Church, but in no less then foure or five particulars do manifestly oppose the Doctrine of the Church of England in this Point most evidently Delivered in one article;
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the Article saith, that by Originall sinne Man is enclined unto evill, and calleth it by the name of concupiscence and lust, they say, that Originall sinne is onely the privation of righteousnes,
the Article Says, that by Original sin Man is inclined unto evil, and calls it by the name of concupiscence and lust, they say, that Original sin is only the privation of righteousness,
nor is it to be esteem'd a punishment of sinne in us, though it were in Adam, because in us there is no sinne going before it of which it may bee accounted the punishment,
nor is it to be esteemed a punishment of sin in us, though it were in Adam, Because in us there is no sin going before it of which it may be accounted the punishment,
And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine (which as Saint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando 〈 ◊ 〉 consonant, wherein Orthodox Doctors may differ and abound in their owne sense) doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne.
And First let us see by what steps and gradations the Adversaries of this so fundamental a Doctrine (which as Saint Austin Says is none of those in quibus Optimi fidei Catholic defensores salvâ fidei compage inter se aliquando 〈 ◊ 〉 consonant, wherein Orthodox Doctors may differ and abound in their own sense) do proceed to deny the sinfulness of that which all Ages of the Church have called Sin.
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First they say, That the Sinne of Adam is not any way the sinne of his posterity, that it is against the nature of sinne, against the goodnesse, wisedome,
First they say, That the Sin of Adam is not any Way the sin of his posterity, that it is against the nature of sin, against the Goodness, Wisdom,
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therein taking away Baptisme for remission of sinnes from Infants, who being not borne with guilt of Adams sinne stand yet in no neede of any purgation.
therein taking away Baptism for remission of Sins from Infants, who being not born with guilt of Adams sin stand yet in no need of any purgation.
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and an eternall losse of the divine vision, without any paine of sense) yet that death which to Adam in his person was a punishment, is not so to his posteritie,
and an Eternal loss of the divine vision, without any pain of sense) yet that death which to Adam in his person was a punishment, is not so to his posterity,
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Lastly, they say that Adam being by God deprived of originall righteousnesse, (which is the facultie and fountaine of all obedience) and being now constituted under the deserved curse, all the debt of legall obedience, wherein he and his posteritie in him were unto God obliged, did immediately cease;
Lastly, they say that Adam being by God deprived of original righteousness, (which is the faculty and fountain of all Obedience) and being now constituted under the deserved curse, all the debt of Legal Obedience, wherein he and his posterity in him were unto God obliged, did immediately cease;
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because therein is given unto the law new strength to command, and unto us new strength to obey, both which were evacuated in the fall of Adam. Vpon which premises it doth most evidently follow;
Because therein is given unto the law new strength to command, and unto us new strength to obey, both which were evacuated in the fallen of Adam. Upon which premises it does most evidently follow;
that unlesse God in Christ had made a covenant of grace with us anew, no man should ever have beene properly and penally damned but onely Adam; and he too, with no other then the losse of Gods presence: (For • … Hell and torments are not the revenge of Legall,
that unless God in christ had made a Covenant of grace with us anew, no man should ever have been properly and penally damned but only Adam; and he too, with no other then the loss of God's presence: (For • … Hell and torments Are not the revenge of Legal,
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not for habituall concupiscence, because though it be a disease and an infirmitie, yet it is no sinne, both because the being of it is connaturall and necessary,
not for habitual concupiscence, Because though it be a disease and an infirmity, yet it is no sin, both Because the being of it is connatural and necessary,
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So that now upon these premises we are to invert the Apostles words, By one man, namely by Adam, sinne entered into the world, upon all his posterity, and death by sinne; By one man,
So that now upon these premises we Are to invert the Apostles words, By one man, namely by Adam, sin entered into the world, upon all his posterity, and death by sin; By one man,
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O how are wee bound to prayse God, and recount with all honour the memorie of those Worthies who compiled Our Articles, which serue as a hedge to keepe out this impious and mortiferous doctrine (as Fulgentius cals it) from the Church of England,
O how Are we bound to praise God, and recount with all honour the memory of those Worthies who compiled Our Articles, which serve as a hedge to keep out this impious and mortiferous Doctrine (as Fulgentius calls it) from the Church of England,
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Originall sinne is naturall, necessarie, and unavoidable; therefore it is no sin. Secondly, that which is not voluntarie cannot be sinfull; Originall sinne is not voluntarie; therefore not sinfull.
Original sin is natural, necessary, and unavoidable; Therefore it is no since. Secondly, that which is not voluntary cannot be sinful; Original sin is not voluntary; Therefore not sinful.
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but originall sinne, being the privation of originall righteousnesse is from God immediately, who pull'd away Adams righteousnesse from him; Therfore it is no sinne.
but original sin, being the privation of original righteousness is from God immediately, who pulled away Adams righteousness from him; Therefore it is no sin.
For the more distinct understanding the whole truth, and answering these supposed strong reasons, give me leave to premise these observations by way of Hypothesis.
For the more distinct understanding the Whole truth, and answering these supposed strong Reasons, give me leave to premise these observations by Way of Hypothesis.
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First, there are Two things in originall sinne, The privation of righteousnesse and the corruption of nature; for since originall sinne is the roote of actuall,
First, there Are Two things in original sin, The privation of righteousness and the corruption of nature; for since original sin is the root of actual,
and positive contuma• … ies against the Law of God, therefore a vis formatrix, something answerable to both these must needs be found in originall sinne.
and positive contuma• … ies against the Law of God, Therefore a vis formatrix, something answerable to both these must needs be found in original sin.
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This positive corruption (for in the other all agree that it is originall sinne) is that which the Scripture cals fl• … sh, and members, and law, and lusts, and bodie, and Saint Austin, vitiousnesse, inobedience or inordinatenesse, and a morbid affection: Consonant whereunto is the Article of our Church, affirming, that man by originall sinne is farre gone from righteousnesse, which is the privation; secondly that thereby he is of his owne nature enclined unto evill, which is the pravitie or corruption: and this is the doctrine of many learned papists.
This positive corruption (for in the other all agree that it is original sin) is that which the Scripture calls fl• … sh, and members, and law, and Lustiest, and body, and Saint Austin, viciousness, inobedience or inordinateness, and a morbid affection: Consonant whereunto is the Article of our Church, affirming, that man by original sin is Far gone from righteousness, which is the privation; secondly that thereby he is of his own nature inclined unto evil, which is the pravity or corruption: and this is the Doctrine of many learned Papists.
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Secondly, the Law being perfect and spirituall searcheth the most intimate corners of the soule, and reduceth under a law the very rootes and principles of all humane operations:
Secondly, the Law being perfect and spiritual Searches the most intimate corners of the soul, and reduceth under a law the very roots and principles of all humane operations:
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but of our strength, not of our life only but of our nature, which being at first deliver'd into our hands entire and pure, cannot become degenerate, without the offence of those who did first betray so great a trust committed unto them.
but of our strength, not of our life only but of our nature, which being At First Delivered into our hands entire and pure, cannot become degenerate, without the offence of those who did First betray so great a trust committed unto them.
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but onely suppose it, it could require no love neither, for the Apostle tels us that by nature we are without strength. So that if the meaning of the Law be onely this, Thou shalt love the Lord thy God with all the strength which thou hast;
but only suppose it, it could require no love neither, for the Apostle tells us that by nature we Are without strength. So that if the meaning of the Law be only this, Thou shalt love the Lord thy God with all the strength which thou hast;
and that I at first gave thee (so that the strength and faculty, as well as the love and duty may c• … dere sub pr• … cepto, fall under the command) the meaning of the Law would amount but to this, Thou shalt not,
and that I At First gave thee (so that the strength and faculty, as well as the love and duty may c• … dear sub pr• … cepto, fallen under the command) the meaning of the Law would amount but to this, Thou shalt not,
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First, That originall sinne is, • … do, voluntarie too, because brought in by that will which was originally ours, for this is a true rule in divinity, Voluntas capitis totius naturae voluntas reputatur, that Adams will was the will of all mankind,
First, That original sin is, • … do, voluntary too, Because brought in by that will which was originally ours, for this is a true Rule in divinity, Voluntas capitis totius naturae Voluntas reputatur, that Adams will was the will of all mankind,
& were not to move but upon her allowance, and conduct, and therefore when lust doth prevent the consent and command of the will, it is then manifest that the will is wanting to her office;
& were not to move but upon her allowance, and conduct, and Therefore when lust does prevent the consent and command of the will, it is then manifest that the will is wanting to her office;
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And in this sense I understand that frequent speech of Saint Austen, That sinne is not sin except it be voluntarie, that is, sinne might altogether be prevented,
And in this sense I understand that frequent speech of Saint Austen, That sin is not since except it be voluntary, that is, sin might altogether be prevented,
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if the will it selfe had its primitive strength, and were able to exercise uprightly that office of government and moderation over the whole man which at first it was appointed unto.
if the will it self had its primitive strength, and were able to exercise uprightly that office of government and moderation over the Whole man which At First it was appointed unto.
Which thing the same Father divinely hath expressed in his confessions; What a monstrous thing is this, saith he, that the minde should command the body and be obeyed,
Which thing the same Father divinely hath expressed in his confessions; What a monstrous thing is this, Says he, that the mind should command the body and be obeyed,
and therefore the command is not a totall command, for if the will were so throughlie an enemie to lust as it ought to be, it would not be quiet till it had dis-throned it.
and Therefore the command is not a total command, for if the will were so throughly an enemy to lust as it ought to be, it would not be quiet till it had disthroned it.
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These things being premised, wee conclude That as our nature is universally vitiated and defil'd by Adam, so that pollution which from him wee derive is not onely the languor of nature, the condition and calamitie of mankinde, the wombe, seed, fomenter, formative vertue of other sins,
These things being premised, we conclude That as our nature is universally vitiated and defiled by Adam, so that pollution which from him we derive is not only the languor of nature, the condition and calamity of mankind, the womb, seed, fomenter, formative virtue of other Sins,
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but is it self truly and properly sin, or to speak in the phrase of the Church of England, hath of it selfe the nature of sin ▪ First, where there is NONLATINALPHABET, transgression there is sin;
but is it self truly and properly since, or to speak in the phrase of the Church of England, hath of it self the nature of since ▪ First, where there is, Transgression there is since;
Secondly, That which inferres death, and makes men naturally children of wrath, is sinne; but lust, and fleshly concupiscence reviving, bringeth death, and wrath; therefore it is sinne.
Secondly, That which infers death, and makes men naturally children of wrath, is sin; but lust, and fleshly concupiscence reviving, brings death, and wrath; Therefore it is sin.
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but concupiscence by the commandement is exceeding sinfull, ergo. Fourthly, that which is hatefull is evill and sinfull (for God made all things beautifull and good,
but concupiscence by the Commandment is exceeding sinful, ergo. Fourthly, that which is hateful is evil and sinful (for God made all things beautiful and good,
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as shee that tempteth and solliciteth to adulterie may justly be esteem'd a harlot; but concupiscence tempteth draweth, enticeth, begetteth, conceiveth, indisposeth to good, and provoketh to evill; therefore it is sinne.
as she that tempts and soliciteth to adultery may justly be esteemed a harlot; but concupiscence tempts draws, entices, begetteth, conceiveth, indisposeth to good, and provokes to evil; Therefore it is sin.
but our flesh and concupiscence was with Christ crucified, They that are Christs have crucified the fl• … sh with the affections and lusts; Therefore it is sin.
but our Flesh and concupiscence was with christ Crucified, They that Are Christ have Crucified the fl• … sh with the affections and Lustiest; Therefore it is since.
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For the stirrings of lust before the will, is their usurpation, and inordinatenesse, not their nature, which therefore the will according to that primitive soveraignty which in mans nature shee had ought to rectifie, and order againe.
For the stirrings of lust before the will, is their usurpation, and inordinateness, not their nature, which Therefore the will according to that primitive sovereignty which in men nature she had ought to rectify, and order again.
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Secondly, wee grant that originall sinne is not onely a fault, but a punishment too; but that the one of these should destroy the other wee utterly denie;
Secondly, we grant that original sin is not only a fault, but a punishment too; but that the one of these should destroy the other we utterly deny;
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or by man in the substance of the thing contracted, and by God in the penall relation which it carries ordered. It is true, no punishment from God inflicted upon man can bee in the substance of the thing sinfull,
or by man in the substance of the thing contracted, and by God in the penal Relation which it carries ordered. It is true, no punishment from God inflicted upon man can be in the substance of the thing sinful,
When a prodigall spends his whole estate upon uncleannesse, is not his povertie both a sinne and a punishment? when a drunkard or adulterer brings diseases upon his bodie,
When a prodigal spends his Whole estate upon uncleanness, is not his poverty both a sin and a punishment? when a drunkard or adulterer brings diseases upon his body,
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To expedite this point in one word as I conceive of it. Two things are in this sinne, Privation of Gods Image, and lust or habituall concupiscence. The privation is, in regard of the first losse of righteousnesse, from Adam alone, by his voluntarie depraving of the humane nature,
To expedite this point in one word as I conceive of it. Two things Are in this sin, Privation of God's Image, and lust or habitual concupiscence. The privation is, in regard of the First loss of righteousness, from Adam alone, by his voluntary depraving of the humane nature,
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but in regard of the Continuance of it, so deficienter, Gods justice and wisedome hath a hand in it, who as he is the most just avenger of his owne wrongs and the most free disposer of his owne gifts,
but in regard of the Continuance of it, so deficienter, God's Justice and Wisdom hath a hand in it, who as he is the most just avenger of his own wrongs and the most free disposer of his own Gifts,
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so hath hee in both respects been pleased to whith-hold his image formerly rejected, and not to obtrude upon ingratefull and unworthy men so pretious an endowment, of which the former contempt and indignitie had justly made them ever after destitute.
so hath he in both respects been pleased to whith-hold his image formerly rejected, and not to obtrude upon ingrateful and unworthy men so precious an endowment, of which the former contempt and indignity had justly made them ever After destitute.
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Concupiscence wee may conceive both as a disorder, and as a penaltie. Consider it as a punishment, and so though it bee not by God effected in nature, (for he tempteth no man, much lesse doth hee corrupt any) yet is it subject to his wisedome and ordination, who after he had been by Adam forsaken, did then forsake him likewise,
Concupiscence we may conceive both as a disorder, and as a penalty. Consider it as a punishment, and so though it be not by God effected in nature, (for he tempts no man, much less does he corrupt any) yet is it Subject to his Wisdom and ordination, who After he had been by Adam forsaken, did then forsake him likewise,
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but is the disease of the whole nature, either part whereof though it doe not equally descend from Adam, yet may hee justly bee esteem'd the Father and Fountaine of the whole nature,
but is the disease of the Whole nature, either part whereof though it do not equally descend from Adam, yet may he justly be esteemed the Father and Fountain of the Whole nature,
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but equally and universally from the whole nature as a guilty, forsaken, and accursed nature, by some secret and ineffable resultancie therefrom, under those relations of Guilt and cursednesse.
but equally and universally from the Whole nature as a guilty, forsaken, and accursed nature, by Some secret and ineffable resultancy therefrom, under those relations of Gilded and cursedness.
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and traduction of originall concupiscence, reserving to others their libertie in such things, wherein a latitude of opinions may consist with the unitie of faith and love.
and traduction of original concupiscence, reserving to Others their liberty in such things, wherein a latitude of opinions may consist with the unity of faith and love.
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or exoneration of himselfe, I was tempted of Satan, or of the World; and who can be too hard for such enemies, who can withstand such strong solicitations;
or exoneration of himself, I was tempted of Satan, or of the World; and who can be too hard for such enemies, who can withstand such strong solicitations;
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then hee did in him, they would be equally successeles• … e; but this is his greatest advantage, that he hath our evill nature to helpe him, and hold intelligence with him.
then he did in him, they would be equally successeles• … e; but this is his greatest advantage, that he hath our evil nature to help him, and hold intelligence with him.
and as large a forwardnesse unto all evill, that all their principles are vitiated, and their faculties out of joynt, that they are in the wombe as Cockatrice egges, and in the conception a seed of • … pers ▪ more odious in the pure eyes of God,
and as large a forwardness unto all evil, that all their principles Are vitiated, and their faculties out of joint, that they Are in the womb as Cockatrice eggs, and in the conception a seed of • … pers ▪ more odious in the pure eyes of God,
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Venture not on any temptation, bee not confident of any grace received so as to slacken your wonted zeale, count not your selves to have apprehended any thing, forget that which is behinde, presse forward to the price that is before you;
Venture not on any temptation, be not confident of any grace received so as to slacken your wonted zeal, count not your selves to have apprehended any thing, forget that which is behind, press forward to the price that is before you;
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or to bee with her, company might easily have kindled concupiscence, a little of Satans blowing might have carried the fire from one sticke unto another.
or to be with her, company might Easily have kindled concupiscence, a little of Satan blowing might have carried the fire from one stick unto Another.
Therefore the Lord would have the Israelites binde Ribbands upon their Fringes, and the Law on the Posts of their dores, that by those visible remembrancers their mindes might be taken off from other vanities,
Therefore the Lord would have the Israelites bind Ribbons upon their Fringes, and the Law on the Posts of their doors, that by those visible remembrancers their minds might be taken off from other vanities,
And Salomon alluding to that custome shewes the vse and the fruites of it ▪ Bind them, saith he, continually upon thine heart, and tye them about thy necke, make the Law of God thy continuall ornament;
And Solomon alluding to that custom shows the use and the fruits of it ▪ Bind them, Says he, continually upon thine heart, and tie them about thy neck, make the Law of God thy continual ornament;
The flesh and the spirit are contraries, one will ever be on the prevailing side: and the flesh is never weary nor out of work to improve its owne part,
The Flesh and the Spirit Are contraries, one will ever be on the prevailing side: and the Flesh is never weary nor out of work to improve its own part,
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For as in the Leviticall Law when a spreading leprosie was in a house, the walls were first scraped round about, the dust throwne out, new stones and new morter put to the old materials,
For as in the Levitical Law when a spreading leprosy was in a house, the walls were First scraped round about, the dust thrown out, new stones and new mortar put to the old materials,
Thirdly, however, by this meanes it is discover'd and it is a good part of warre to know the latitude of an enemies strength, to prie into his stratagems and contrivances.
Thirdly, however, by this means it is discovered and it is a good part of war to know the latitude of an enemies strength, to pry into his stratagems and contrivances.
For the knowledge of sinne will make us more earnest in mourning for it, more importunate in our prayers against it, more humble in our consessions of it, more unquiet till wee be acquitted by the blood of Christ and his spirit from it, more urgent to lay hold upon the victories and promises of Christ against it.
For the knowledge of sin will make us more earnest in mourning for it, more importunate in our Prayers against it, more humble in our concessions of it, more unquiet till we be acquitted by the blood of christ and his Spirit from it, more urgent to lay hold upon the victories and promises of christ against it.
and will not be shaken of, therefore there is neede of patience to runne the race that is set before us, to doe the whole will of God, to hale perpetually our clog after us, to pull on and drive forward a backsliding and a revolting heart, to thrust still before us a swarme of thoughts and affections through so many turnings and temptations as they shall meet withall.
and will not be shaken of, Therefore there is need of patience to run the raze that is Set before us, to do the Whole will of God, to hale perpetually our clog After us, to pull on and drive forward a backsliding and a revolting heart, to thrust still before us a swarm of thoughts and affections through so many turnings and temptations as they shall meet withal.
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how unable I am to hold conflict with but some one of his Lusts, how unfurnish'd with such generall strength as is requisite to meet so potent an adversary;
how unable I am to hold conflict with but Some one of his Lustiest, how unfurnished with such general strength as is requisite to meet so potent an adversary;
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Fifthly, his example, he passed through alike contradiction of sinners, as wee doe of lusts, Sixthly, his neerenesse, he is at the dore, it is yet but a little while, and he that shall come will come and will not tarry.
Fifthly, his Exampl, he passed through alike contradiction of Sinners, as we do of Lustiest, Sixthly, his nearness, he is At the door, it is yet but a little while, and he that shall come will come and will not tarry.
Eighthly, his reward which hee brings with him, it is for an eternall weight of glory, that wee wrestle, Ninthly ▪ his faithfulnesse to all that Clowd of witnesses, those armies of Saints ▪ whome he hath carried through the same way of combates and temptations before us,
Eighthly, his reward which he brings with him, it is for an Eternal weight of glory, that we wrestle, Ninthly ▪ his faithfulness to all that Cloud of Witnesses, those armies of Saints ▪ whom he hath carried through the same Way of combats and temptations before us,
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And Secondly, as in all other afflictions, so in this especially hee giveth unto us a peaceable fruit of righteousnesse after wee have beene exercised in it.
And Secondly, as in all other afflictions, so in this especially he gives unto us a peaceable fruit of righteousness After we have been exercised in it.
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but how shall I that am Ignorant, and impotent know how to suppresse and keepe downe so strong an enemie with any patience or constancy that all this workes in me? To this I answere,
but how shall I that am Ignorant, and impotent know how to suppress and keep down so strong an enemy with any patience or constancy that all this works in me? To this I answer,
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For the suggestion quickly begets delight, and delight as easily growes into consent, and when the Will like the Master-Fort is taken, the inferiour members 〈 ◊ 〉 no longer stand out.
For the suggestion quickly begets delight, and delight as Easily grows into consent, and when the Will like the Master-Fort is taken, the inferior members 〈 ◊ 〉 no longer stand out.
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Lust seldome or never prevailes, till it have begotten some expectation of fruit in it, till it can propose some wages and pleasures of iniquitie, some peace and immunitie against dangers or judgements denounced, wherewith men may flatter themselves:
Lust seldom or never prevails, till it have begotten Some expectation of fruit in it, till it can propose Some wages and pleasures of iniquity, Some peace and immunity against dangers or Judgments denounced, wherewith men may flatter themselves:
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We will 〈 ◊ 〉 Incense to the Queene of Heaven, say the people to • … my; we have not onely great and publike examples, 〈 ◊ 〉 Fathers, our Kings, our Princes, our Cities,
We will 〈 ◊ 〉 Incense to the Queen of Heaven, say the people to • … my; we have not only great and public Examples, 〈 ◊ 〉 Father's, our Kings, our Princes, our Cities,
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neither did shee ever returne to her first husband, till shee found by evident experience that it was then better with her then amongst her idoles. So that which made that hypocriticall people weary of the wayes and worship of God, was the unprofitablenesse which they conceiv'd to be in his service,
neither did she ever return to her First husband, till she found by evident experience that it was then better with her then among her Idols. So that which made that hypocritical people weary of the ways and worship of God, was the unprofitableness which they conceived to be in his service,
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and that either under the shew of reason (for sinne hath certaine Maximes, and principles of corrupted reason, which it takes for indubitable and secure, wherewith to countenance its tyrannicall commands) or else under the shape of Emoluments and Exigences, and Inevitablenesse, which may serve to warrant those commands that are otherwise destitute even of the colour of reason.
and that either under the show of reason (for sin hath certain Maxims, and principles of corrupted reason, which it Takes for indubitable and secure, wherewith to countenance its tyrannical commands) or Else under the shape of Emoluments and Exigences, and Inevitableness, which may serve to warrant those commands that Are otherwise destitute even of the colour of reason.
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yet admitting and confessing the innocencie of the person of Christ, the Expedience notwithstanding and Exigencie of state so requiring it, fitter it was for one innocent person to perish,
yet admitting and confessing the innocence of the person of christ, the Expedience notwithstanding and Exigency of state so requiring it, fitter it was for one innocent person to perish,
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and exposed to the fea• … es, and jealousies, and displeasures of the Romans, who by publike fame were very suspicious of an universall prince which was to arise out of Iudea,
and exposed to the fea• … es, and jealousies, and displeasures of the Roman, who by public fame were very suspicious of an universal Prince which was to arise out of Iudea,
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so though there was no • … quum est, yet there was an exp• … dit, though no reason or iustice, yet there was Exigence and Expediencie why hee ought to die,
so though there was no • … Whom est, yet there was an exp• … dit, though no reason or Justice, yet there was Exigence and Expediency why he ought to die,
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And thus doth sinne deale with men, sometimes by the helpe of corrupt reason, and counterfeite maxi ne• … it makes the sinnes which are commanded seeme warrantable and equall; sometimes, where the things are apparantly evill,
And thus does sin deal with men, sometime by the help of corrupt reason, and counterfeit maxi ne• … it makes the Sins which Are commanded seem warrantable and equal; sometime, where the things Are apparently evil,
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and yet still it pursues him, and will put him upon all experiments, make him try the utmost of his divelish wit to curse Gods people, and promote himselfe.
and yet still it pursues him, and will put him upon all experiments, make him try the utmost of his devilish wit to curse God's people, and promote himself.
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Dalilah we know was an Allegorie or type of lust, and wee know how violent and urgent she was with Sampson ▪ till she grieved and vexed his soule with her dayly importunities.
Delilah we know was an Allegory or type of lust, and we know how violent and urgent she was with Sampson ▪ till she grieved and vexed his soul with her daily importunities.
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Sixtly, its provisions. those subsidiary a• … des and materials of lust which it fetcheth from abroad, those things of the world, with which the heart committeth adulterie;
Sixty, its provisions. those subsidiary a• … des and materials of lust which it Fetches from abroad, those things of the world, with which the heart Committeth adultery;
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Secondly, mutuall exhortation is a great helpe against the deceitfulnesse of sinne, Exho• … t one another while it is called to day, l• … st any of you be hardned by the deceitfulnesse of sinne.
Secondly, mutual exhortation is a great help against the deceitfulness of sin, Exho• … tO one Another while it is called to day, l• … Saint any of you be hardened by the deceitfulness of sin.
for the better managing his purposes, and sifting out those discoveries which he is to make, the best way to disclose the plots and mischiefes of such an Enemie would be to conferre,
for the better managing his Purposes, and sifting out those discoveries which he is to make, the best Way to disclose the plots and mischiefs of such an Enemy would be to confer,
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so Christians mutuall communicating of the experiments, temptations, conflicts, victories which they have had in themselves to one another, is a sure way to discover and prevent the deceit of lust.
so Christians mutual communicating of the experiments, temptations, conflicts, victories which they have had in themselves to one Another, is a sure Way to discover and prevent the deceit of lust.
Thirdly, receive the Truth with love, for lies and delusions are the doome of those men who receive not the love of the truth, that they might be saved.
Thirdly, receive the Truth with love, for lies and delusions Are the doom of those men who receive not the love of the truth, that they might be saved.
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Secondly, for the perswasions and suggestions of lust, entertaine no Treatie, have no commerce with it, be not in its company alone, let it not draw thee away, sit not in counsell with it.
Secondly, for the persuasions and suggestions of lust, entertain no Treaty, have no commerce with it, be not in its company alone, let it not draw thee away, fit not in counsel with it.
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As soone as ever Saint Paul was called, he immediately refused to conferre with flesh and blood, which relation elsewhere making, he useth another expression, Whereupon O King Agrippa I was not disobedient to the heavenly vision;
As soon as ever Saint Paul was called, he immediately refused to confer with Flesh and blood, which Relation elsewhere making, he uses Another expression, Whereupon O King Agrippa I was not disobedient to the heavenly vision;
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and servants must be rul'd by their master and not by their fellowes, It is fitter to obey God then to dispute against him, to execute his commands then to interpret them, she might have prevented that deluge of sinne and calamitie which by this one over-sight did invade the world.
and Servants must be ruled by their master and not by their Fellows, It is fitter to obey God then to dispute against him, to execute his commands then to interpret them, she might have prevented that deluge of sin and calamity which by this one oversight did invade the world.
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Therefore as soone as lust stirres and offers to perswade thee, start away from it as Ioseph did, Come not nigh the doore of a strange womans house, though the first allurements seeme modest and moderate,
Therefore as soon as lust stirs and offers to persuade thee, start away from it as Ioseph did, Come not High the door of a strange woman's house, though the First allurements seem modest and moderate,
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yet there is a voyce of Christ in all saving truth, which his sheepe are apt to heare and subscribe unto, in which there is an evidence to make it selfe knowne,
yet there is a voice of christ in all Saving truth, which his sheep Are apt to hear and subscribe unto, in which there is an evidence to make it self known,
and to difference delusions from it, though haply a man have not artificiall logick enough to distinguish it from every captious and sophisticall argument.
and to difference delusions from it, though haply a man have not artificial logic enough to distinguish it from every captious and sophistical argument.
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we know what it cost the man of God, when he gave credit to the old Prophet of Bethel, though pretending an Angels warrant, to goe backe and eate with him, contrary to the commandement which he had received before.
we know what it cost the man of God, when he gave credit to the old Prophet of Bethel, though pretending an Angels warrant, to go back and eat with him, contrary to the Commandment which he had received before.
Secondly, get security of better promises (for all the promises of the flesh if they should bee perform'd will perish with a man) learne to rest upon Gods All-sufficiencie, see thy selfe rich enough in his wayes, there are more riches in the persecutions, much more in the promises and performances of God,
Secondly, get security of better promises (for all the promises of the Flesh if they should be performed will perish with a man) Learn to rest upon God's All sufficiency, see thy self rich enough in his ways, there Are more riches in the persecutions, much more in the promises and performances of God,
when it is given by the Owner, then when deposited by a thiefe) or else thou art farre better without it, thou walkest amongst fewer snares, hast an over-plus of spirituall goods for thy earthly defect, hast thy poverty sweetned and sanctified by better promises;
when it is given by the Owner, then when deposited by a thief) or Else thou art Far better without it, thou walkest among fewer snares, hast an overplus of spiritual goods for thy earthly defect, hast thy poverty sweetened and sanctified by better promises;
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and therefore respect none of the wages of Lust, consider that God is the Fountaine of life, that thou hast more and better of it in him then in the Creatures, that when thou wantest the things of this life,
and Therefore respect none of the wages of Lust, Consider that God is the Fountain of life, that thou hast more and better of it in him then in the Creatures, that when thou Wantest the things of this life,
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Take heed of quenching, grieving, stifling the Spirit, cherish the motions thereof, stirre up and kindle the gifts of God in thee, labour by them to grow more in grace,
Take heed of quenching, grieving, stifling the Spirit, cherish the motions thereof, stir up and kindle the Gifts of God in thee, labour by them to grow more in grace,
the riper the Corne growes, the looser will the chaffe be, and the more a man growes in grace, with the more ease will his corruptions be sever'd and shaken off.
the riper the Corn grows, the looser will the chaff be, and the more a man grows in grace, with the more ease will his corruptions be severed and shaken off.
and sticke fast unto S. Paul, hee reiterated his prayers unto God against it, and proportion'd the vehemency of his requests to the violence and urgency of the enemy that troubled him;
and stick fast unto S. Paul, he reiterated his Prayers unto God against it, and proportioned the vehemency of his requests to the violence and urgency of the enemy that troubled him;
love not the World, nor the things of the World, desire not anything to consume upon thy lusts, pray for those things which are convenient for thee, turne thy heart from those things which are most likely to seduce thee, possesse thy heart with a more spirituall and abiding treasure;
love not the World, nor the things of the World, desire not anything to consume upon thy Lustiest, pray for those things which Are convenient for thee, turn thy heart from those things which Are most likely to seduce thee, possess thy heart with a more spiritual and abiding treasure;
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but greedinesse to rise higher, and make provision for his ambitious heart, carried him upon a wicked businesse, made him give cursed counsell against Israel, which at length cost him his owne life.
but greediness to rise higher, and make provision for his ambitious heart, carried him upon a wicked business, made him give cursed counsel against Israel, which At length cost him his own life.
Lastly, for the instruments of lusts, make a covenant with thy members, keep a government over them, bring them into subjection, above all keepe thy heart, establish the inward government;
Lastly, for the Instruments of Lustiest, make a Covenant with thy members, keep a government over them, bring them into subjection, above all keep thy heart, establish the inward government;
how the spirit by the commandement doth convince and discover the life of actuall sinne: in omitting so much good, in committing so much evill, in swarving and deviating from the rule in the manner and measure of all our services.
how the Spirit by the Commandment does convince and discover the life of actual sin: in omitting so much good, in committing so much evil, in swerving and deviating from the Rule in the manner and measure of all our services.
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and that for his whole life together, one onely particular, and that the smallest and most imperceptible deviation from it being for one onely time excepted,
and that for his Whole life together, one only particular, and that the Smallest and most imperceptible deviation from it being for one only time excepted,
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They were not able to endure, saith the Apostle, the things which were commanded; and Why tempt you God, saith Saint ' Peter to those that preached Circumcision, and put a yoake upon the brethren, which neither we nor our fathers were able to beare? Circumcision it selfe they were able to beare,
They were not able to endure, Says the Apostle, the things which were commanded; and Why tempt you God, Says Saint ' Peter to those that preached Circumcision, and put a yoke upon the brothers, which neither we nor our Father's were able to bear? Circumcision it self they were able to bear,
as not all the concurrent strength of those millions of Angels, one of whom was in one night able to stay so many thousand men, had been able to remove.
as not all the concurrent strength of those millions of Angels, one of whom was in one night able to stay so many thousand men, had been able to remove.
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yet be we assured, that but the guilt of every one of our least sins being upon Christ, who felt nor knew in himselfe nothing of the pollution of them, did wring out those prodigious drops of sweat, did expresse those strong cryes, did poure in those wofull ingredients into the Cup which he dranke,
yet be we assured, that but the guilt of every one of our least Sins being upon christ, who felt nor knew in himself nothing of the pollution of them, did wring out those prodigious drops of sweat, did express those strong cries, did pour in those woeful ingredients into the Cup which he drank,
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Secondly, if the least of my sinnes could doe thus, O what a guilt and filthinesse is there then in the greatest sinne which my life hath been defiled withall? If my Atomes be Mountaines, O what heart is able to comprehend the vastnesse of my mountainous sinnes? if there bee so much life in my impertinent thoughts,
Secondly, if the least of my Sins could do thus, Oh what a guilt and filthiness is there then in the greatest sin which my life hath been defiled withal? If my Atoms be Mountains, Oh what heart is able to comprehend the vastness of my mountainous Sins? if there be so much life in my impertinent thoughts,
how much rage and fury is there in my rebellious thoughts? In my thoughts of gall and bitternesse, in my contrived murthers, in my speculative adulteries, in my impatient murmurings, in my ambitious projections, in my coverous, worldly, froward, haughty, hatefull imaginations, in my contempt of God, reproching of his Word, smothering of his motions, quenching of his spirit, rebelling against his grace? If every vaine word be a flame that can kindle the fire of Hell about mine eares, O what vollies of brimstone, what mountaines of wrath will be darted upon my wretched soule,
how much rage and fury is there in my rebellious thoughts? In my thoughts of Gall and bitterness, in my contrived murders, in my speculative adulteries, in my impatient murmurings, in my ambitious projections, in my coverous, worldly, froward, haughty, hateful Imaginations, in my contempt of God, reproaching of his Word, smothering of his motions, quenching of his Spirit, rebelling against his grace? If every vain word be a flame that can kindle the fire of Hell about mine ears, Oh what volleys of brimstone, what Mountains of wrath will be darted upon my wretched soul,
for tearing the glorious and terrible name of the great God with my cursed oathes, my crimson and fiery execrations? What will become of sti• … king, dirty, carrion communication, of lies and scornes,
for tearing the glorious and terrible name of the great God with my cursed Oaths, my crimson and fiery execrations? What will become of sti• … King, dirty, carrion communication, of lies and scorns,
and railings and bitternesse, the persecutions, adulteries, and murthers of the tongue, when but the idlenesse and unprofitablenesse of the tongue is not able to endure this consuming fire?
and railings and bitterness, the persecutions, adulteries, and murders of the tongue, when but the idleness and unprofitableness of the tongue is not able to endure this consuming fire?
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nay not all the deaths or annihilations of all the Angels in heaven could have expiated, O how shall I stand before an army of sinnes? So many, which I know of my selfe, swarmes of thoughts, steames of lusts, throngs of sinfull words, sands of evill actions, every one as heavie and as great as a mountaine, able to take up if they were put into bodies all the vast chasm• … betweene earth and heaven,
nay not all the death's or annihilations of all the Angels in heaven could have expiated, Oh how shall I stand before an army of Sins? So many, which I know of my self, swarms of thoughts, steams of Lustiest, throngs of sinful words, sands of evil actions, every one as heavy and as great as a mountain, able to take up if they were put into bodies all the vast chasm• … between earth and heaven,
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and fill all the spaces of nature with darkenesse and confusion? and how infinite more secret ones are there, which I know not by my selfe? How many Atomes and streames of dust doth a beame of the Sunne shining into a roome discover, which by any other light was before imperceptible? How many sinfull secrers are there in my heart, which though the light of mine owne conscience cannot discover, are yet written in Gods account,
and fill all the spaces of nature with darkness and confusion? and how infinite more secret ones Are there, which I know not by my self? How many Atoms and streams of dust does a beam of the Sun shining into a room discover, which by any other Light was before imperceptible? How many sinful secrers Are there in my heart, which though the Light of mine own conscience cannot discover, Are yet written in God's account,
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out of presumption and forestalling of pardon, abusing and subordinating the mercies of God to the purposes of Satan, not knowing that his goodnesse should have led me to repentance;
out of presumption and forestalling of pardon, abusing and subordinating the Mercies of God to the Purposes of Satan, not knowing that his Goodness should have led me to Repentance;
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out of stubbornnesse against the discipline, out of enmitie against the goodnesse, out of gall and bitternesse of spirit against the power and purity of Gods holy Law?
out of stubbornness against the discipline, out of enmity against the Goodness, out of Gall and bitterness of Spirit against the power and purity of God's holy Law?
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See how notably Saint Austen aggravates his sinne of robbing an Orchard when he was a Boy, that which others lesse acquainted with the foulenesse of sinne might be apt enough but to laugh over.
See how notably Saint Austen aggravates his sin of robbing an Orchard when he was a Boy, that which Others less acquainted with the foulness of sin might be apt enough but to laugh over.
Fifthly, I did it not alone, there were a troope of naughty companions with mee, and wee did mutually cherish and provoke the itch of each others lust.
Fifthly, I did it not alone, there were a troop of naughty Sodales with me, and we did mutually cherish and provoke the itch of each Others lust.
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Sixthly, it was at a very unseasonable time of night, when at least for that day we should have put a period and given a respite unto our lusts. Seventhly, it was after wee had spent much time before (and should now at least have been tired out) in pestilent and foolish sports.
Sixthly, it was At a very unseasonable time of night, when At least for that day we should have put a Period and given a respite unto our Lustiest. Seventhly, it was After we had spent much time before (and should now At least have been tired out) in pestilent and foolish sports.
O Lord, what a nature and heart had I, that could commit sinne without any 〈 ◊ 〉, without any incentive but from my selfe? and againe, What shall I returne unto the Lord, that I can review these my sinnes,
Oh Lord, what a nature and heart had I, that could commit sin without any 〈 ◊ 〉, without any incentive but from my self? and again, What shall I return unto the Lord, that I can review these my Sins,
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and not be afraid of them? Lord, I will love thee, I will prayse thee, I will confesse to thy Name, it is thy Grace which pardoneth the sinnes which I have committed,
and not be afraid of them? Lord, I will love thee, I will praise thee, I will confess to thy Name, it is thy Grace which Pardoneth the Sins which I have committed,
and see how many sinnes one sinne containeth, even as one flower many leaves, and one Pomegranate many kernels, it could not but be a notable meanes of humbling us for sinne.
and see how many Sins one sin Containeth, even as one flower many leaves, and one Pomegranate many kernels, it could not but be a notable means of humbling us for sin.
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But now how many times doe we sinne even for base and dishonourable end• … ▪ lie for a farthing, sweare for a complement, swagger for a fashion, flatter for a preferment, murder for a rev• … ge, pawne our soules which are more worth then the whole frame of nature for a very trifle?
But now how many times do we sin even for base and dishonourable end• … ▪ lie for a farthing, swear for a compliment, swagger for a fashion, flatter for a preferment, murder for a rev• … ge, pawn our Souls which Are more worth then the Whole frame of nature for a very trifle?
Seventhly, all this evill hitherto staies at home, but the great scandall that comes of sinne addes much to the life of it, the perniciousnesse and offence of the example to others.
Seventhly, all this evil hitherto stays At home, but the great scandal that comes of sin adds much to the life of it, the perniciousness and offence of the Exampl to Others.
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an active scandall to mis-guide them, Gal. 2. 14. 1. Cor. 8. 10. or a passive scandall to grieve them, Rom. 14. 15. and beget in them jealousies and suspitions against our persons and professions.
an active scandal to misguide them, Gal. 2. 14. 1. Cor. 8. 10. or a passive scandal to grieve them, Rom. 14. 15. and beget in them jealousies and suspicions against our Persons and professions.
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the one giving them occasion to blaspheme that holy Name and profession which we beare, 2. Sam. 12. 14. 2. Cor. 6. 3. 4. 1. Pet. 2. 13. The other hardning and encouraging, comforting and justifying them by our evill example, Ezek. 16. 51, 54. Eighthly, the evill doth not reach to men onely, but the scandall and indignity over-spreads the Gospell; a great part of the life of sinne is drawne from the severall respects it hath to Gods will acknowledged.
the one giving them occasion to Blaspheme that holy Name and profession which we bear, 2. Sam. 12. 14. 2. Cor. 6. 3. 4. 1. Pet. 2. 13. The other hardening and encouraging, comforting and justifying them by our evil Exampl, Ezekiel 16. 51, 54. Eighthly, the evil does not reach to men only, but the scandal and indignity overspreads the Gospel; a great part of the life of sin is drawn from the several respects it hath to God's will acknowledged.
he wo• … d me in his Word, allured me by his promises, expected me in much patience, enriched me with the liberty of his owne p• … etious Oracles, reached forth his blood to wash me, poured forth his teares over me,
he wo• … worser me in his Word, allured me by his promises, expected me in much patience, enriched me with the liberty of his own p• … etious Oracles, reached forth his blood to wash me, poured forth his tears over me,
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as I was by nature a Childe of wrath, he might have brought me forth into the world out of the pale of his visible Church, 〈 ◊ 〉 into a corrupted Synagogue,
as I was by nature a Child of wrath, he might have brought me forth into the world out of the pale of his visible Church, 〈 ◊ 〉 into a corrupted Synagogue,
Peradventure they are Kings, have a court and regiment in my heart, at best they will be Tyrants in mee, they have been committed with much strength, power, service, attendance, with obstinacy, frowardnesse, perseverance, without such sense, sorrow,
Peradventure they Are Kings, have a court and regiment in my heart, At best they will be Tyrants in me, they have been committed with much strength, power, service, attendance, with obstinacy, frowardness, perseverance, without such sense, sorrow,
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and as becommeth godlinesse, as men that have learned and received Christ, how much unprofitablenesse, unspiritualnesse, distractions, formality, want of rellish, failings, intermissions, deadnesse, uncomfortablenesse do shew themselves? How much flesh with spirit,
and as becomes godliness, as men that have learned and received christ, how much unprofitableness, unspiritualness, distractions, formality, want of relish, failings, intermissions, deadness, uncomfortableness do show themselves? How much Flesh with Spirit,
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how much of the bag or barne in the Temple? how much superstition with the worship? how wuch security with the feare? how much vaine-glory in the honour of God? in one word,
how much of the bag or bairn in the Temple? how much Superstition with the worship? how wuch security with the Fear? how much vainglory in the honour of God? in one word,
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How much of my selfe, and therefore how much of my sinne, in all my services and duties which I performe? These and a world the like aggravations serve to lay open the life of actuall sinnes.
How much of my self, and Therefore how much of my sin, in all my services and duties which I perform? These and a world the like aggravations serve to lay open the life of actual Sins.
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Thus have I at large opened the first of the three things proposed, namely, that the spirit by opening the Rule doth convince men that they are in the state of sin, both originall and actuall.
Thus have I At large opened the First of the three things proposed, namely, that the Spirit by opening the Rule does convince men that they Are in the state of since, both original and actual.
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First it is an estate of impotency and Disability to any good, Paul in his pharisaicall condition thought himselfe able to live without blame, Phil. 3. 6. But when the commandement came he found all his former moralities to have been but dung.
First it is an estate of impotency and Disability to any good, Paul in his pharisaical condition Thought himself able to live without blame, Philip 3. 6. But when the Commandment Come he found all his former moralities to have been but dung.
Our naturall estate is without any strength, Rom. 5. 6. so weake that it makes the Law it selfe weake, Rom. 8. 3. as unable to doe the workes of a spirituall,
Our natural estate is without any strength, Rom. 5. 6. so weak that it makes the Law it self weak, Rom. 8. 3. as unable to do the works of a spiritual,
as a dead man of a naturall life, for wee are by nature Dead in sinne. Eph. 2. 1. and held under by it, Rom. 7. 6. And this is a wofull aggravation of the state of sinne, that a man lies in mischiefe (1. Ioh. 5. 19.) as a carkasse in rottennesse and dishonour, without any power to deliver himselfe.
as a dead man of a natural life, for we Are by nature Dead in sin. Ephesians 2. 1. and held under by it, Rom. 7. 6. And this is a woeful aggravation of the state of sin, that a man lies in mischief (1. John 5. 19.) as a carcase in rottenness and dishonour, without any power to deliver himself.
Ioh. 5. 25. All men are by nature strangers to the life of God, Eph. 4. 18. and sorreiners from his household, Eph. 2. 19. Able without him to doe Nothing, no more then a branch is to beare any fruit,
John 5. 25. All men Are by nature Strangers to the life of God, Ephesians 4. 18. and sorreiners from his household, Ephesians 2. 19. Able without him to do Nothing, no more then a branch is to bear any fruit,
and all willing service and conformity to God, Gal. 5. 6. Ioh. 14. 15. and ever proceedeth from the spirit of Christ, Gal. 5. 22. for by nature we are enemies, Rom. 5. 10.
and all willing service and conformity to God, Gal. 5. 6. John 14. 15. and ever Proceedeth from the Spirit of christ, Gal. 5. 22. for by nature we Are enemies, Rom. 5. 10.
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when it is cut of from the fellowship of the roote which should quicken it, Ioh. 15. 4. 5. In me, saith the Apostle, that is, in my flesh there dwelleth no good thing.
when it is Cut of from the fellowship of the root which should quicken it, John 15. 4. 5. In me, Says the Apostle, that is, in my Flesh there dwells no good thing.
2. Cor. 3. 5. not able to understand a good thing, nor to comprehend the light when it shines upon us. 1. Cor. 2. 14. Ioh. 1. 5. Our tongues unable to speake a good word, How can yee being evill speake good things.
2. Cor. 3. 5. not able to understand a good thing, nor to comprehend the Light when it shines upon us. 1. Cor. 2. 14. John 1. 5. Our tongues unable to speak a good word, How can ye being evil speak good things.
Ier. 6. 10. our whole man unable to obey, the carnall minde is not subiect to the Law of God, neither indeed can be. Rom. 8. 7. The Reasons hereof are these.
Jeremiah 6. 10. our Whole man unable to obey, the carnal mind is not Subject to the Law of God, neither indeed can be. Rom. 8. 7. The Reasons hereof Are these.
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for they that are in the flesh cannot please God. Rom. 8. 8. a man must first be renewed in his mind, before he can so much as make proof of what will be acceptable unto God.
for they that Are in the Flesh cannot please God. Rom. 8. 8. a man must First be renewed in his mind, before he can so much as make proof of what will be acceptable unto God.
It proceedeth not from love which is the Bond of perfection, that which keepeth all other requisite ingredients of a good worke together, Col. 3. 14. which is the fulfilling of the Law, Rom. 13. 8. and the principle of obedience,
It Proceedeth not from love which is the Bound of perfection, that which Keepeth all other requisite ingredients of a good work together, Col. 3. 14. which is the fulfilling of the Law, Rom. 13. 8. and the principle of Obedience,
Thirdly, Our naturall infidelity, for the state of sinne is an estate of unbeliefe, The spirit shall convince the world of sinne, because they beleeve not.
Thirdly, Our natural infidelity, for the state of sin is an estate of unbelief, The Spirit shall convince the world of sin, Because they believe not.
we are sanctified in Christ, 1. Cor. 1. 2. we are created in Christ unto good works, Eph. 2. 10. we must be one with him before wee can be sanctified, Heb. 2. 11. and this is the reason why faith sanctifies and purifies the heart, Act. 15. 9. and by consequence the whole man (for when the fountaine was clensed all the waters were sweete. 2. Reg. 2. 21.) because faith is the bond which fastens us unto Christ. Eph. 3. 17.
we Are sanctified in christ, 1. Cor. 1. 2. we Are created in christ unto good works, Ephesians 2. 10. we must be one with him before we can be sanctified, Hebrew 2. 11. and this is the reason why faith Sanctifies and Purifies the heart, Act. 15. 9. and by consequence the Whole man (for when the fountain was cleansed all the waters were sweet. 2. Reg. 2. 21.) Because faith is the bound which fastens us unto christ. Ephesians 3. 17.
Prov. 28. 5. The usuall stile that the Scripture gives sinners, even the best of sinners, those who keepe themselves Virgins, and escape many of the pollutions of the world, as Saint Peter speakes, 2. Pet. 2. 20. is fooles Math. 25. 2. though they know many things,
Curae 28. 5. The usual style that the Scripture gives Sinners, even the best of Sinners, those who keep themselves Virgins, and escape many of the pollutions of the world, as Saint Peter speaks, 2. Pet. 2. 20. is Fools Math. 25. 2. though they know many things,
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1. Cor. 8. 2. Now the roote of our well pleasing is wisedome and spirituall knowledge, Col. 1. 9. 10. that is it which makes us walke worthy of the Lord, and fruitfull in good works.
1. Cor. 8. 2. Now the root of our well pleasing is Wisdom and spiritual knowledge, Col. 1. 9. 10. that is it which makes us walk worthy of the Lord, and fruitful in good works.
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and I am utterly unfit for any services save those which dishonour him, like the wood of the vine, utterly unusefull and unmeete for any worke? Ezek. 15. 4. what then should I expect but to be cast out,
and I am utterly unfit for any services save those which dishonour him, like the wood of the vine, utterly unuseful and unmeet for any work? Ezekiel 15. 4. what then should I expect but to be cast out,
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Herein, saith Christ, is my Father glorified, that ye beare much fruit, Ioh. 15. 8. and herein did Christ glorifie his father in finishing the worke which he gave him to do.
Herein, Says christ, is my Father glorified, that you bear much fruit, John 15. 8. and herein did christ Glorify his father in finishing the work which he gave him to do.
Ioh. 17 4. What an encouragement should this bee for those who have hitherto liv'd in the lusts of the flesh, to come over to Christ and his righteousnesse;
John 17 4. What an encouragement should this be for those who have hitherto lived in the Lustiest of the Flesh, to come over to christ and his righteousness;
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and for others to goe on with patience through all difficulties, because in so doing they worke to that end for which they were made, they live to God,
and for Others to go on with patience through all difficulties, Because in so doing they work to that end for which they were made, they live to God,
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and bring forth fruit unto him, who hath in much patience spared and in infinite love called them to himselfe? How should we praise God that hath given us any strength in any way to doe him service? that is pleas'd to account himselfe honoured when he is obeyed by us, who spoile all the works we do with our owne corruptions? And how should we husband all the pretious moments of our life to the advantage of our master, whose very acceptation of such unworthy services should alone bee both encouragement and reward enough unto us? The more profitably any man lives, the more comfortably he shall die.
and bring forth fruit unto him, who hath in much patience spared and in infinite love called them to himself? How should we praise God that hath given us any strength in any Way to do him service? that is pleased to account himself honoured when he is obeyed by us, who spoil all the works we do with our own corruptions? And how should we husband all the precious moments of our life to the advantage of our master, whose very acceptation of such unworthy services should alone be both encouragement and reward enough unto us? The more profitably any man lives, the more comfortably he shall die.
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Now to consider more particularly this disabilitie which comes along with sinne, we may note, that it is either totall, when a man is all flesh, as by nature we are;
Now to Consider more particularly this disability which comes along with sin, we may note, that it is either total, when a man is all Flesh, as by nature we Are;
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First, in a wicked man, who is totally in the state of sinne, there is a Totall and absolute impossibility and impotency to doe any thing that is good.
First, in a wicked man, who is totally in the state of sin, there is a Total and absolute impossibility and impotency to do any thing that is good.
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for that is the fountaine whence all they issue, and impossible it is that sweete water should proceed from a bitter and corrupted fountaine, Matth. 12. 34. Iam. 3. 11. Looke on the best actions of wicked men.
for that is the fountain whence all they issue, and impossible it is that sweet water should proceed from a bitter and corrupted fountain, Matthew 12. 34. Iam. 3. 11. Look on the best actions of wicked men.
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If they pray to God, their prayer is an abomination, Prov. 28. 9. If they sacrifice, God will not accept nor smell, nor regard any of their offerings he will esteeme them all abominable and uncleane, as a dogs head,
If they pray to God, their prayer is an abomination, Curae 28. 9. If they sacrifice, God will not accept nor smell, nor regard any of their offerings he will esteem them all abominable and unclean, as a Dogs head,
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and enquire and seeke early after God, all this is not fidelity but only flatterie, Psal. 78. 34. 37. Like the spicing and embalming of a carkasse, which can never put so much beauty or value into it,
and inquire and seek early After God, all this is not Fidis but only flattery, Psalm 78. 34. 37. Like the spicing and embalming of a carcase, which can never put so much beauty or valve into it,
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But what then? Can a wicked man doe nothing but sinne? when he gives Almes, builds Churches, reades the Scripture, heares the Word, worships God, are these all sinnes? if so,
But what then? Can a wicked man do nothing but sin? when he gives Alms, builds Churches, reads the Scripture, hears the Word, worships God, Are these all Sins? if so,
But a thing is then done divinely when it is done with the spirit of holinesse and of truth (for the Father seeketh such to worship him) when it is done in obedience to the word;
But a thing is then done divinely when it is done with the Spirit of holiness and of truth (for the Father seeks such to worship him) when it is done in Obedience to the word;
and to walke crosse to the evidence of its owne rules, and yet that thing is all this while done but unto himselfe, and his owne reason is set up as an idoll in Gods place, to which all the actions of his life doe homage:
and to walk cross to the evidence of its own rules, and yet that thing is all this while done but unto himself, and his own reason is Set up as an idol in God's place, to which all the actions of his life do homage:
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when you fasted and mourned, saith the Lord, did you at all fast unto me, even to me? If you will returne o Israell, returne unto me saith the Lord, Zach. 7. 5. Ier. 4. 1. A notorious finner walkes contrary to the principles of his owne reason and nature Ro. 1. 32. 1. Cor. 11. 14. contrary to the prosperitie and securitie of his present life, Levit. 26. 14. 1. Cor. 11, 30. and contrary to the will and Law of God.
when you fasted and mourned, Says the Lord, did you At all fast unto me, even to me? If you will return oh Israel, return unto me Says the Lord, Zach 7. 5. Jeremiah 4. 1. A notorious finner walks contrary to the principles of his own reason and nature Ro. 1. 32. 1. Cor. 11. 14. contrary to the Prosperity and security of his present life, Levit. 26. 14. 1. Cor. 11, 30. and contrary to the will and Law of God.
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yet indeede it sends it out another way, Hos 7. 14 16. and in this regard though the substance of a worke seeme very specious unto men, who iudge according to the sight of their eyes,
yet indeed it sends it out Another Way, Hos 7. 14 16. and in this regard though the substance of a work seem very specious unto men, who judge according to the sighed of their eyes,
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Secondly, we are to note, That amongst Christians divine workes may be done morally and meerely NONLATINALPHABET, according to the course of the places and times which a man lives in.
Secondly, we Are to note, That among Christians divine works may be done morally and merely, according to the course of the places and times which a man lives in.
for a man may do good things, and yet when he hath done lose them all, 2. Ioh. vers. 8. Nay they may be done profanely, as Balaams blessing of Israel,
for a man may do good things, and yet when he hath done loose them all, 2. John vers. 8. Nay they may be done profanely, as Balaams blessing of Israel,
such were the Almes of the Churches of Macedonia to the Saints, that which they did they did as unto God, which made them ready to consecrate not onely their substance,
such were the Alms of the Churches of Macedonia to the Saints, that which they did they did as unto God, which made them ready to consecrate not only their substance,
Such was the contribution of the Philippians towards the necessities of Saint Paul, it was done with an eye to God, in which respect the Apostle cals it a sacrifice of a sweete savour, well pleasing unto God.
Such was the contribution of the Philippians towards the necessities of Saint Paul, it was done with an eye to God, in which respect the Apostle calls it a sacrifice of a sweet savour, well pleasing unto God.
Such were Iehu his zeale, the Pharises praying, the hypocrites fasting, and the like. In one word, somethings are so inherently Good, that though they may be done imperfectly,
Such were Iehu his zeal, the Pharisees praying, the Hypocrites fasting, and the like. In one word, somethings Are so inherently Good, that though they may be done imperfectly,
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Now as indifferent things may be made good by circumstances: as to eate or not to eate is indifferent, yet not to eate for feare of scandall is charitie, and to eate,
Now as indifferent things may be made good by Circumstances: as to eat or not to eat is indifferent, yet not to eat for Fear of scandal is charity, and to eat,
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for feare of superstition, is Christian liberty. To observe things indifferent as indifferent, without any conscience of the thing it selfe, onely in due submission to the commands of iust authoritie, is obedience; to observe the same things without such authoritie,
for Fear of Superstition, is Christian liberty. To observe things indifferent as indifferent, without any conscience of the thing it self, only in due submission to the commands of just Authority, is Obedience; to observe the same things without such Authority,
and that upon superstitious reasons, directed to binde the conscience, and leading to the thing as such a thing, is in regard of others great scandall, and in regard of a mans selfe bondage and idolatrie: Thus I say as indifferent things may bee made good or bad by circumstances: so other things, the matter of which is commanded, may yet be made in the doing of them evill,
and that upon superstitious Reasons, directed to bind the conscience, and leading to the thing as such a thing, is in regard of Others great scandal, and in regard of a men self bondage and idolatry: Thus I say as indifferent things may be made good or bad by Circumstances: so other things, the matter of which is commanded, may yet be made in the doing of them evil,
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Fourthly, wee are to note what things are requisite unto the doing of a thing so as that it may bee an Act of obedience, and thereupon acceptable unto God.
Fourthly, we Are to note what things Are requisite unto the doing of a thing so as that it may be an Act of Obedience, and thereupon acceptable unto God.
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First, then it must have a new principle, the Spirit of Christ, and the Law of the Spirit of Life, and Faith purifying the Conscience from dead workes.
First, then it must have a new principle, the Spirit of christ, and the Law of the Spirit of Life, and Faith purifying the Conscience from dead works.
for he never obeyes the Law even when he doth the workes therein contained, but when hee doth it with all submissiue and loyall affections towards him that commands it.
for he never obeys the Law even when he does the works therein contained, but when he does it with all submissive and loyal affections towards him that commands it.
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First, the glory of God, we must bring forth fruit, and finish our workes, and doe all that we have to doe with respect unto his glory, Ioh. 15. 8. Ioh 17. 4. 1. Cor. 10. 31. Secondly, the Edification, Service, comfort of the Church, that nothing redound to their offence,
First, the glory of God, we must bring forth fruit, and finish our works, and do all that we have to do with respect unto his glory, John 15. 8. John 17. 4. 1. Cor. 10. 31. Secondly, the Edification, Service, Comfort of the Church, that nothing redound to their offence,
and passage of the Gospell, that it may be furthered, and not evill spoken of, 2. Cor. 6. 3, 4. 1. Cor. 9. 19. 23. Phil. 1. 12. Fourthly, a mans owne salvation, that he be not after all his paines a cast-away,
and passage of the Gospel, that it may be furthered, and not evil spoken of, 2. Cor. 6. 3, 4. 1. Cor. 9. 19. 23. Philip 1. 12. Fourthly, a men own salvation, that he be not After all his pains a castaway,
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Fourthly, all the meanes unto that end must be regular and sutable, Evill must not be done to bring good about, Rom. 3. 8. and all the circumstances which accompany the action must be right too.
Fourthly, all the means unto that end must be regular and suitable, Evil must not be done to bring good about, Rom. 3. 8. and all the Circumstances which accompany the actium must be right too.
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Lastly, to make it completely acceptable, It must passe through the Incense and Intercession of Christ, who as he doth by his Merits take away the Guilt of sinne from our persons;
Lastly, to make it completely acceptable, It must pass through the Incense and Intercession of christ, who as he does by his Merits take away the Gilded of sin from our Persons;
But it is not sufficient that there be a Priest, and an offering, except there be an Altar too upon which to offer it (for it is the Altar which sanctifieth the offering ) Now Christ is the Altar which sanctifieth all our spirituall sacrifices, Their sacrifices shall be accepted upon mine Altar,
But it is not sufficient that there be a Priest, and an offering, except there be an Altar too upon which to offer it (for it is the Altar which Sanctifieth the offering) Now christ is the Altar which Sanctifieth all our spiritual Sacrifices, Their Sacrifices shall be accepted upon mine Altar,
for as there are some things in nature which cannot be counterfeited or resembled; the shape of a man may bee pictur'd, but the life cannot, nor the reason,
for as there Are Some things in nature which cannot be counterfeited or resembled; the shape of a man may be pictured, but the life cannot, nor the reason,
For first the Spirit of Grace is Christs spirit, Rom. 8. 9. Gal. 4. 6. and our flesh is quite contrarie unto it, Gal. 5. 17. and none have this spirit,
For First the Spirit of Grace is Christ Spirit, Rom. 8. 9. Gal. 4. 6. and our Flesh is quite contrary unto it, Gal. 5. 17. and none have this Spirit,
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the spirit of Holinesse never comes but with a Resurrection, Rom. 1. 4. Ro. 8. 10, 11. 2. Cor. 3. 6. and therefore he is called the spirit of life, Rom. 8. 2. but now as the persons of wicked men,
the Spirit of Holiness never comes but with a Resurrection, Rom. 1. 4. Ro. 8. 10, 11. 2. Cor. 3. 6. and Therefore he is called the Spirit of life, Rom. 8. 2. but now as the Persons of wicked men,
so their workes are all dead, Heb. 9 14. and therfore not being done spiritually & obedientially, impossible it is that they should in any sense please God, Rom. 8. 8. whose pure eyes can endure nothing which beareth not, in some,
so their works Are all dead, Hebrew 9 14. and Therefore not being done spiritually & Obediently, impossible it is that they should in any sense please God, Rom. 8. 8. whose pure eyes can endure nothing which bears not, in Some,
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and that even for the things which himselfe hateth in them? doth not that worke please him, which he is pleased to reward? and we finde the workes of wicked men in the Scripture rewarded.
and that even for the things which himself hates in them? does not that work please him, which he is pleased to reward? and we find the works of wicked men in the Scripture rewarded.
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Wicked men are apt to twit God with the unprofitablenesse of his service, and the unequalnesse of his wayes, to boast that their worke hath beene more then their wages;
Wicked men Are apt to twit God with the unprofitableness of his service, and the unequalness of his ways, to boast that their work hath been more then their wages;
and therefore utterly to stop their mouthes, when he shall proceede in iudgement with them, he gives them such rewards as are most sutable to their owne desires (the hypocrites pray and give almes to bee seene of men,
and Therefore utterly to stop their mouths, when he shall proceed in judgement with them, he gives them such rewards as Are most suitable to their own Desires (the Hypocrites pray and give alms to be seen of men,
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As they bring him uncleane services, so he rendereth unto them unsanctified rewards; as the give him services full of hypocrisie which doe not please him,
As they bring him unclean services, so he rendereth unto them unsanctified rewards; as the give him services full of hypocrisy which do not please him,
how aboundantly would hee provide for me if I were his Childe? If the blessings of his left hand riches and glorie bee so excellent even to the Goates,
how abundantly would he provide for me if I were his Child? If the blessings of his left hand riches and glory be so excellent even to the Goats,
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how pretious would the blessings of his right hand, length of dayes, and eternall happinesse be if I were one of his sheepe? So then it is not Ex pretio operis, but only Ex largitate donantis; The reward is not out of the value or price of the worke,
how precious would the blessings of his right hand, length of days, and Eternal happiness be if I were one of his sheep? So then it is not Ex Precio operis, but only Ex largitate donantis; The reward is not out of the valve or price of the work,
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But have not the wicked some measures and proportions of the Spirit given them, by which they are enabled to do those workes they doe? Heb. 6. 4. 1. Cor. 12 6. 7. And is not that a good worke which proceedeth from the supplies of the Spirit of God? To this wee answere,
But have not the wicked Some measures and proportions of the Spirit given them, by which they Are enabled to do those works they do? Hebrew 6. 4. 1. Cor. 12 6. 7. And is not that a good work which Proceedeth from the supplies of the Spirit of God? To this we answer,
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so it is the same spirit which helpeth the faithfull in their holy, and the wicked in their morall workes, which yet still retaine the qualitie and sowrnesse of the stocke from whence they come.
so it is the same Spirit which Helpeth the faithful in their holy, and the wicked in their moral works, which yet still retain the quality and sowrnesse of the stock from whence they come.
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To some the Spirit to sanctifie and renew, Rom. 1. 4. Tit. 3. 5. To others the spirit to edifie and profit withall, 1. Cor. 12. 7. To some charitie, and to others gifts, 1. Cor. 14. 1. To some as Instruments, that they may walke profitably before men,
To Some the Spirit to sanctify and renew, Rom. 1. 4. Tit. 3. 5. To Others the Spirit to edify and profit withal, 1. Cor. 12. 7. To Some charity, and to Others Gifts, 1. Cor. 14. 1. To Some as Instruments, that they may walk profitably before men,
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then it seemes hee ought to leave undone all his Almes, Prayers, Fastings, and Religions services, because we are to abstaine from every thing which is polluted with sinne;
then it seems he ought to leave undone all his Alms, Prayers, Fastings, and Religions services, Because we Are to abstain from every thing which is polluted with sin;
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To this I answere No, by no meanes. The poore man at the poole of Bethesda, though utterly impotent and unable to crawle in when the Angell came to stirre the waters, did not yet neglect what lay in his power to waite at the place,
To this I answer No, by no means. The poor man At the pool of Bethesda, though utterly impotent and unable to crawl in when the Angel Come to stir the waters, did not yet neglect what lay in his power to wait At the place,
So then he was to performe Gods Command, but he was not thereby to worke out his owne projects, God commanded him to execute his justice, but not his owne revenge.
So then he was to perform God's Command, but he was not thereby to work out his own projects, God commanded him to execute his Justice, but not his own revenge.
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When the Prophet Ieremie foretold the captivity of the Iewes, if hee had preached judgement with such an affection as Iehu did execute it, with aimes at his owne credit in the truth of his message, with delight in the ruine and desolation of the Church, with expectation and desire to see the lamentable accomplishment of his owne preaching (as Ionah did at Ninive) though hee had done that which God required,
When the Prophet Ieremie foretold the captivity of the Iewes, if he had preached judgement with such an affection as Iehu did execute it, with aims At his own credit in the truth of his message, with delight in the ruin and desolation of the Church, with expectation and desire to see the lamentable accomplishment of his own preaching (as Jonah did At Nineveh) though he had done that which God required,
but when the Action is of it selfe the matter of a precept, and so hath evill onely externally cast upon it by the Agent that doth it, here the Action is not to be omitted, but the Agent is to be reformed.
but when the Actium is of it self the matter of a precept, and so hath evil only externally cast upon it by the Agent that does it, Here the Actium is not to be omitted, but the Agent is to be reformed.
To this I answer, that the Argument followes cleane contrary, I may not doe evill though good would come of it, I must doe good though evill should come of it.
To this I answer, that the Argument follows clean contrary, I may not do evil though good would come of it, I must do good though evil should come of it.
Now since the wicked haue such a totall disabilitie, as that what ever they doe is altogether sinfull, hath not a dramme of holynesse in it, the principles, the ends, the wayes all Carnall; Heere then wee might observe the foulnesse of those reliques of Pelagianisme, in doctrine of the Papists, who flatter and complie with nature against the grace of Christ, in their doctrines of merit of congruitie and preparations for grace, the acceptablenesse of heathen vertues in the sight of God, the infallible attendance of Grace upon naturall endeauours,
Now since the wicked have such a total disability, as that what ever they do is altogether sinful, hath not a dram of holiness in it, the principles, the ends, the ways all Carnal; Here then we might observe the foulness of those Relics of Pelagianism, in Doctrine of the Papists, who flatter and comply with nature against the grace of christ, in their doctrines of merit of congruity and preparations for grace, the acceptableness of heathen Virtues in the sighed of God, the infallible attendance of Grace upon natural endeavours,
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as if things totally evill, and deserving wrath, could prepare for Grace. But I rather choose to speake to the Conscience, It should serve therefore to amaze naturall men in the sight of this state of sin, and to throw them downe under Gods mighty hand,
as if things totally evil, and deserving wrath, could prepare for Grace. But I rather choose to speak to the Conscience, It should serve Therefore to amaze natural men in the sighed of this state of since, and to throw them down under God's mighty hand,
and to bee utterly unable to doe any thing which beareth proportion to the least title of that Law, because the Law is all over spirituall, and he all over Carnall.
and to be utterly unable to do any thing which bears proportion to the least title of that Law, Because the Law is all over spiritual, and he all over Carnal.
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It would be an Insupportable burden to perish everlastingly for but one sinne: how infinitely more to be answerable for all those infinite trespasses, not one whereof can bee remitted without: all.
It would be an Insupportable burden to perish everlastingly for but one sin: how infinitely more to be answerable for all those infinite Trespasses, not one whereof can be remitted without: all.
This one point of the Disabilitie of Nature to please God in any thing, if it were duly considered, would compell men to goe unto Christ, by whom they may have accesse,
This one point of the Disability of Nature to please God in any thing, if it were duly considered, would compel men to go unto christ, by whom they may have access,
and for whom their services shall have acceptance before God, till which time they are all but dung ▪ and God will throw them in the faces of men againe:
and for whom their services shall have acceptance before God, till which time they Are all but dung ▪ and God will throw them in the faces of men again:
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And the reason is, till a man takes Christ by faith along with him, these sacrifices have no golden Censer to perfume them, no Altar to sanctifie them, nothing but a mans owne evill heart to Consecrate them upon;
And the reason is, till a man Takes christ by faith along with him, these Sacrifices have no golden Censer to perfume them, no Altar to sanctify them, nothing but a men own evil heart to Consecrate them upon;
When the Prodigall came unto himselfe, and considered, I have nothing, I can doe nothing, all that I eate is dirt and filth, I am an unprofitable creature in this state;
When the Prodigal Come unto himself, and considered, I have nothing, I can do nothing, all that I eat is dirt and filth, I am an unprofitable creature in this state;
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When Saint Paul considered that what ever before his conversion hee thought of himselfe, yet indeede all his zeale was but blasphemie and persecution, all his moralitie but dung and dogs meate, all his unblameablenesse & presumptions but losse unto him,
When Saint Paul considered that what ever before his conversion he Thought of himself, yet indeed all his zeal was but blasphemy and persecution, all his morality but dung and Dogs meat, all his Unblamableness & presumptions but loss unto him,
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How apt are we still to quench and grieve the Spirit? How doth every mans experience constraine him to crie out, In mee dwelleth no good thing, to will is present with mee,
How apt Are we still to quench and grieve the Spirit? How does every men experience constrain him to cry out, In me dwells no good thing, to will is present with me,
but I cannot performe the things which I would, Lord I beleeve, helpe thou mine unbeleefe? How doe we faint and waxe weary of well-doing? How are wee led captive to the law of sinne which is in our members, so that wee cannot doe the things which we would? for though the Scripture call the Saints perfect, and testifie of some that they served God with their whole heart,
but I cannot perform the things which I would, Lord I believe, help thou mine unbelief? How do we faint and wax weary of welldoing? How Are we led captive to the law of sin which is in our members, so that we cannot do the things which we would? for though the Scripture call the Saints perfect, and testify of Some that they served God with their Whole heart,
yet that is onely in opposition to Corde duplici, a double heart, denoting such an integrity onely as doth not admit a purposed division of the heart betweene God and sinne.
yet that is only in opposition to Cord Duplicity, a double heart, denoting such an integrity only as does not admit a purposed division of the heart between God and sin.
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for it is nor their having of Grace in them barely which makes them strong, but their Communion and fellowship with Christs fulnesse, I am able to doe all things through Christ that strengthens me.
for it is nor their having of Grace in them barely which makes them strong, but their Communion and fellowship with Christ fullness, I am able to do all things through christ that strengthens me.
So wee can doe nothing but by the constant supplies of the Spirit of Christ; he that begins must finish every good worke in vs, Phil. 1. 6. He that is the Author must be the finisher of our faith too, Heb. 12. 2. Without him we cannot will nor doe any good, Phil. 2. 13. Without him, when we have done both, we cannot continue,
So we can do nothing but by the constant supplies of the Spirit of christ; he that begins must finish every good work in us, Philip 1. 6. He that is the Author must be the finisher of our faith too, Hebrew 12. 2. Without him we cannot will nor doe any good, Philip 2. 13. Without him, when we have done both, we cannot continue,
but shall faint in the way, His Spirit must lead us, Rom. 8. 14. Esai. 40. 11. His arme must heale and strengthen us, Hos. 11. 3. Ezek. 34. 16. A• … we have received him,
but shall faint in the Way, His Spirit must led us, Rom. 8. 14. Isaiah. 40. 11. His arm must heal and strengthen us, Hos. 11. 3. Ezekiel 34. 16. A• … we have received him,
Secondly, consider even now when thou art at best that thou art not sufficient of thy selfe to thinke a good thought, that in thee, that is in thy flesh, in thee from thy selfe dwelleth no good thing, the originall of all the good thou dost is without thee, By the Grace of God thou art what thou art,
Secondly, Consider even now when thou art At best that thou art not sufficient of thy self to think a good Thought, that in thee, that is in thy Flesh, in thee from thy self dwells no good thing, the original of all the good thou dost is without thee, By the Grace of God thou art what thou art,
Fourthly, when it prevailes to set thee indeede a worke, how exceedingly dost thou faile in the measure of thy duties? How little growth in strength? How litle improvement in spirituall knowledge or experience? How much wearinesse and revolting of heart? How evill and unprofitable hath thy life beene in comparison of those worthies whom thou shouldest have followed,
Fourthly, when it prevails to Set thee indeed a work, how exceedingly dost thou fail in the measure of thy duties? How little growth in strength? How little improvement in spiritual knowledge or experience? How much weariness and revolting of heart? How evil and unprofitable hath thy life been in comparison of those worthies whom thou Shouldst have followed,
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yet thy soule in private by a consciousnesse unto them? And how thinke wee did Davids murther and adultery pull downe the pride of his heart when ever it offered to rise in any Heavenly action?
yet thy soul in private by a consciousness unto them? And how think we did Davids murder and adultery pull down the pride of his heart when ever it offered to rise in any Heavenly actium?
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Secondly, in this point it will bee needefull to give direction in a case of dayly occurrence, what a man should doe when he findes his naturall impotencie dead him in Spirituall workes? when he findes stupiditie, benumbdnesse of spirit,
Secondly, in this point it will be needful to give direction in a case of daily occurrence, what a man should do when he finds his natural impotency dead him in Spiritual works? when he finds stupidity, benumbdnesse of Spirit,
Let all mine enemies be ashamed, &c. Psal. 6. 1, 2, 3, 8, 9, 10. Secondly, take Saint Pauls advice to stirre up the gift that is in thee, awaken & revive thine owne spirit, by communing and debating with thine owne heart, by consulting with God in his Word, diligent acquaintance and right knowledge of his Will, by fruitefull,
Let all mine enemies be ashamed, etc. Psalm 6. 1, 2, 3, 8, 9, 10. Secondly, take Saint Paul's Advice to stir up the gift that is in thee, awaken & revive thine own Spirit, by communing and debating with thine own heart, by consulting with God in his Word, diligent acquaintance and right knowledge of his Will, by fruitful,
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and seasonable conference, borrowing light from thy brothers candle, rebuking or rectifying thy selfe by his example, this is that which the Scripture cals whetting the Law upon one another.
and seasonable conference, borrowing Light from thy Brother's candle, rebuking or rectifying thy self by his Exampl, this is that which the Scripture calls whetting the Law upon one Another.
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so the Soule approaching neerer to Christ, renewing repentance, recounting errors, reviving covenants, dedicating it selfe afresh to his service, must needes be much sharpned and encouraged anew.
so the Soul approaching nearer to christ, renewing Repentance, recounting errors, reviving Covenants, dedicating it self afresh to his service, must needs be much sharpened and encouraged anew.
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Tell me, O thou whom my Soule loveth, where thou lodgest at noone? When Ezekiah could not pray he chatter'd and peep'd, and when thou art not able to speake thy desires, the Spirit can forme thy sighs into prayers? Lastly,
Tell me, Oh thou whom my Soul loves, where thou lodgest At noon? When Hezekiah could not pray he chattered and peeped, and when thou art not able to speak thy Desires, the Spirit can Form thy sighs into Prayers? Lastly,
Who is there amongst you that feareth the Lord, that obeyeth the voyce of his Servant, that walketh in darkenesse and hath no light? Let him trust in the Name of the Lord,
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 the lesse holdfast wee have of any thing in our selves, make us take the faster hold of the hope that is set before us, we may be equally acceptable in the sight of God, who doth not Iudge of us according to our sense of our selues,
and the less holdfast we have of any thing in our selves, make us take the faster hold of the hope that is Set before us, we may be equally acceptable in the sighed of God, who does not Judge of us according to our sense of our selves,
The second thing I wil but name (having largely insisted upon it from another Text) & that is, that the estate of sin is an estate of enmitie against God and his wayes:
The second thing I will but name (having largely insisted upon it from Another Text) & that is, that the estate of since is an estate of enmity against God and his ways:
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this is amongst other characters of wicked men by nature, that they are NONLATINALPHABET, haters of God, Rom. 1. 30. and Enemies of the crosse of Christ, by minding earthly things, Phil. 3. 18. 19. and this by nature is universall; the Apostle useth three expressions for the same thing, when we were sinners, when we were without strength, and when we were enemies, Rom. 5. 6, 8, 10. to note that Impotencie and E• … itie is as wide as sinne;
this is among other characters of wicked men by nature, that they Are, haters of God, Rom. 1. 30. and Enemies of the cross of christ, by minding earthly things, Philip 3. 18. 19. and this by nature is universal; the Apostle uses three expressions for the same thing, when we were Sinners, when we were without strength, and when we were enemies, Rom. 5. 6, 8, 10. to note that Impotency and E• … itie is as wide as sin;
and therefore else where he saith, that we were enemies by wicked workes, Col 1. 21. And our Saviour maketh it all one not to love him, and not to keepe his sayings. Ioh. 14. 24. and to refuse subjection unto him,
and Therefore Else where he Says, that we were enemies by wicked works, Col 1. 21. And our Saviour makes it all one not to love him, and not to keep his sayings. John 14. 24. and to refuse subjection unto him,
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and to be his enemie, Luk. 19. 27. The very mindes of men, and their wisedome, their purest faculties, their noblest operations, that wherein they retaine most of the Image of God still, is yet sensuall, earthly, fleshly, divellish, enmity against him, Iam. 3. 15. Rom. 8. 7. In a word, Wee are by Nature enemies to the Will of God by rejecting his Word, Ier. 6. 10, 8, 9, 1, 19, 44, 16. 2. Chron. 36, 16. Zech. 7. 11. Matth. 23. 37. Act. 13. 45. 46. Enemies to the Spirit of God, by withstanding his Operations, Act. 7. 51. Gal. 5. 17. Act. 6. 9. 10. Enemies to the Notions of God, by disliking and suppressing the thoughts and knowledge of him, Rom. 1. 18, 21, 28. Rom. 3. 11. Enemies to the righteousnesse of God, by setting up our owne workes and merits, Rom, 9. 32. 1. Cor. 1. 23. Enemies to the wayes of God, by fulfilling our owne lusts and wicked workes, Col. 1. 21. Iob. 21. 14, 15. Enemies to the Servants of God, in persecutions and cruell workings, &c. Ioh. 15. 19. 2. Tim. 3. 3. Esai. 8. 18. Zech. 3. 8. Gal. 4. 29. Heb. 11. 36.
and to be his enemy, Luk. 19. 27. The very minds of men, and their Wisdom, their Purest faculties, their Noblest operations, that wherein they retain most of the Image of God still, is yet sensual, earthly, fleshly, devilish, enmity against him, Iam. 3. 15. Rom. 8. 7. In a word, we Are by Nature enemies to the Will of God by rejecting his Word, Jeremiah 6. 10, 8, 9, 1, 19, 44, 16. 2. Chronicles 36, 16. Zechariah 7. 11. Matthew 23. 37. Act. 13. 45. 46. Enemies to the Spirit of God, by withstanding his Operations, Act. 7. 51. Gal. 5. 17. Act. 6. 9. 10. Enemies to the Notions of God, by disliking and suppressing the thoughts and knowledge of him, Rom. 1. 18, 21, 28. Rom. 3. 11. Enemies to the righteousness of God, by setting up our own works and merits, Rom, 9. 32. 1. Cor. 1. 23. Enemies to the ways of God, by fulfilling our own Lustiest and wicked works, Col. 1. 21. Job 21. 14, 15. Enemies to the Servants of God, in persecutions and cruel workings, etc. John 15. 19. 2. Tim. 3. 3. Isaiah. 8. 18. Zechariah 3. 8. Gal. 4. 29. Hebrew 11. 36.
And how should the consideration of this fetch us in to the righteousnesse of Christ, make us fall downe and adore that mercie which spared and pittied us when we were his enemies. Consider but two things;
And how should the consideration of this fetch us in to the righteousness of christ, make us fallen down and adore that mercy which spared and pitied us when we were his enemies. Consider but two things;
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as every man is that continues in sinne without returning unto him? First, how ungratefull? He is our Father, ( Adam the Sonne of God, Luk. 3. 38.) and therefore there is due unto him Honor:
as every man is that continues in sin without returning unto him? First, how ungrateful? He is our Father, (Adam the Son of God, Luk. 3. 38.) and Therefore there is due unto him Honour:
therefore there is due unto him Fealty and Homage, nay, he humbled himselfe in Christ to bee our Brother, to be our Husband; He tooke our ragges, our sores, our diseases,
Therefore there is due unto him Fealty and Homage, nay, he humbled himself in christ to be our Brother, to be our Husband; He took our rags, our sores, our diseases,
that they have beene committed against the Mercie and Patience, against the Bountie and Purchase, nay, against the very Consanguinitie of God himselfe! Hee died for us when we were Enemies, and we will continue Enemies against him that died for us!
that they have been committed against the Mercy and Patience, against the Bounty and Purchase, nay, against the very Consanguinity of God himself! He died for us when we were Enemies, and we will continue Enemies against him that died for us!
Consider what God is? The Iudge of all the World, All Eye to see, All Eare to heare, All Hand to finde out and punish the sinnes and provocations that are done unto him!
Consider what God is? The Judge of all the World, All Eye to see, All Ear to hear, All Hand to find out and Punish the Sins and provocations that Are done unto him!
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A consuming fire! and who amongst us can dwell with devouring fire, who amongst us can dwell with everlasting burnings? Doe we provoke the Lord to Iealousie, are wee stronger then hee? Saint Paul hath resolv'd his owne question before,
A consuming fire! and who among us can dwell with devouring fire, who among us can dwell with everlasting burnings? Do we provoke the Lord to Jealousy, Are we Stronger then he? Saint Paul hath resolved his own question before,
for impotencie to stand up against Omnipotencie, what a madnesse is it? Let us learne wisedome from our Saviours parable, Consider whether wee with our tenne thousand are able to goe out against him that meeteth us with twentie thousand? whether wee with our ten thousand flies and lusts are able to meete him with twentie thousand Angels and Iudgements? And when we are indeed convinc'd, that in his presence no flesh living shall be justified;
for impotency to stand up against Omnipotency, what a madness is it? Let us Learn Wisdom from our Saviors parable, Consider whither we with our tenne thousand Are able to go out against him that meeteth us with twentie thousand? whither we with our ten thousand flies and Lustiest Are able to meet him with twentie thousand Angels and Judgments? And when we Are indeed convinced, that in his presence no Flesh living shall be justified;
an embassage of repentance, to give up our armour, to strip and judge our selves, to meete him in the way of his judgements, to make our selves vile before him,
an Embassy of Repentance, to give up our armour, to strip and judge our selves, to meet him in the Way of his Judgments, to make our selves vile before him,
and be humbled under his mighty hand, and sue forth conditions of peace, to meete him as the Gibeonites did Iosua, and resolve rather to be his servants,
and be humbled under his mighty hand, and sue forth conditions of peace, to meet him as the Gibeonites did Iosua, and resolve rather to be his Servants,
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The last thing in this first point proposed was, How the spirit by the Commandement doth thus convince men to be in the state of sinne. To this I answere briefly.
The last thing in this First point proposed was, How the Spirit by the Commandment does thus convince men to be in the state of sin. To this I answer briefly.
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I am full of power by the Spirit of the Lord to declare unto Iacob his transgressions, saith the Prophet, Mic. 3. 8. As the Spirit is a Spirit of life,
I am full of power by the Spirit of the Lord to declare unto Iacob his transgressions, Says the Prophet, Mic. 3. 8. As the Spirit is a Spirit of life,
so hath he given to the Word to be a Word of life, quicke and powerfull, Phil. 2. 16. Heb. 4. 12. Secondly, by writing it in the heart, casting the heart into the mould of the Word,
so hath he given to the Word to be a Word of life, quick and powerful, Philip 2. 16. Hebrew 4. 12. Secondly, by writing it in the heart, casting the heart into the mould of the Word,
and transforming the spirit of man into the image of the Word, and making it as it were the Epistle of Christ, bending and framing the heart to stand in awe of Gods Word;
and transforming the Spirit of man into the image of the Word, and making it as it were the Epistle of christ, bending and framing the heart to stand in awe of God's Word;
It is not the Moone alone, nor the glasse alone, nor yet the Sunne without the Moone or the glasse that illightneth those places vpon which it selfe doth not immediately shine,
It is not the Moon alone, nor the glass alone, nor yet the Sun without the Moon or the glass that illightneth those places upon which it self does not immediately shine,
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So then when the Spirit turnes a mans eyes inward to see the truth of the Word written in his owne heart, makes him put his Seale unto it, frameth the will to search, acknowledge and judge the worst of its selfe, to subscribe unto the righteousnesse of God in condemning sinne,
So then when the Spirit turns a men eyes inward to see the truth of the Word written in his own heart, makes him put his Seal unto it, frameth the will to search, acknowledge and judge the worst of its self, to subscribe unto the righteousness of God in condemning sin,
& opens the heart & makes it burne, namely the spirit of Christ ▪ for by that only we can be brought unto the righteousnesse of Christ, we are not to despise the ordinances in our esteeme,
& Opens the heart & makes it burn, namely the Spirit of christ ▪ for by that only we can be brought unto the righteousness of christ, we Are not to despise the ordinances in our esteem,
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Having then thus shewed at large that the Spirit by the Commandment convinceth men to be in the state of sin both Actuall and Originall, imputed and inherent;
Having then thus showed At large that the Spirit by the Commandment Convinces men to be in the state of since both Actual and Original, imputed and inherent;
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Now we are very briefly to open the second point, That the Spirit by the Commandment convinceth a man to be under the guilt of sin, or in the state of death because of sinne.
Now we Are very briefly to open the second point, That the Spirit by the Commandment Convinces a man to be under the guilt of since, or in the state of death Because of sin.
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In which respect the Iudgements of God are said to be unsearchable, Rom. 11 ▪ 33. And the wicked know not whither they goe, 1. Ioh. 2. 11. cannot have any full and proportionable notions of that wrath to come which their sinnes carry them unto.
In which respect the Judgments of God Are said to be unsearchable, Rom. 11 ▪ 33. And the wicked know not whither they go, 1. John 2. 11. cannot have any full and proportionable notions of that wrath to come which their Sins carry them unto.
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Secondly, wee may note that there is a Twofold Conviction of this Guilt of sinne; A naturall Conviction, such as was in Cain, Iudas, Spira, and other despairing men; which ariseth from two grounds.
Secondly, we may note that there is a Twofold Conviction of this Gilded of sin; A natural Conviction, such as was in Cain, Iudas, Spira, and other despairing men; which arises from two grounds.
First, the Present sense of Gods wrath in the first fruits thereof upon their consciences which must perforce beare witnesse to Gods • … ustice therein;
First, the Present sense of God's wrath in the First fruits thereof upon their Consciences which must perforce bear witness to God's • … ustice therein;
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and this is that which the Apostle calls Torment, 1. Ioh. 4. 18. which though it may arise from naturall principles (for wee know even heathens have had their Laniatus and Ictus as the Historian speakes, their scourges and rendings of Conscience) yet is it much set forward by the Word,
and this is that which the Apostle calls Torment, 1. John 4. 18. which though it may arise from natural principles (for we know even Heathens have had their Laniatus and Ictus as the Historian speaks, their scourges and rendings of Conscience) yet is it much Set forward by the Word,
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Secondly, such a faith as the Divels have, begotten by the Word, and assented unto by the secret suggestions of the heart, witnessing to it selfe that it hath deserved more then yet it feeles;
Secondly, such a faith as the Devils have, begotten by the Word, and assented unto by the secret suggestions of the heart, witnessing to it self that it hath deserved more then yet it feels;
and this begets a fearefull expectation of being devoured, surpriseth the heart with horrid tremblings and presumptions of the vengeance to come, which the Apostle calls the Spirit of bondage and feare.
and this begets a fearful expectation of being devoured, surpriseth the heart with horrid tremblings and presumptions of the vengeance to come, which the Apostle calls the Spirit of bondage and Fear.
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Secondly ▪ there is a Spirituall and Evangelicall Conviction of the Guilt of sinne and the damnation due thereunto, arising from the Law written in the heart,
Secondly ▪ there is a Spiritual and Evangelical Conviction of the Gilded of sin and the damnation due thereunto, arising from the Law written in the heart,
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And that is, when the Conscience doth not onely perforce feele it selfe dead, but hath wrought in it by the Spirit the same affection towards it selfe for sinne, which the word hath, is willing to charge it selfe, and acquit God;
And that is, when the Conscience does not only perforce feel it self dead, but hath wrought in it by the Spirit the same affection towards it self for sin, which the word hath, is willing to charge it self, and acquit God;
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This Demerit is founded not only in the Constitution, Will, and Power of God over his owne Creatures, of whom hee may justly require whatsoever obedience hee giveth power to performe,
This Demerit is founded not only in the Constitution, Will, and Power of God over his own Creatures, of whom he may justly require whatsoever Obedience he gives power to perform,
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and this Guilt is after a sort Infinite, because it springeth out of the aversion from an Infinite Good, the violation of an infinite Holynesse and Iustice,
and this Gilded is After a sort Infinite, Because it springs out of the aversion from an Infinite Good, the violation of an infinite Holiness and justice,
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yet originally God made no law to binde under paine of sinne, but that unto the obedience whereof hee gave reason and free-will Secondly, a debt and obligation, either by voluntarie subjection, as man to man;
yet originally God made no law to bind under pain of sin, but that unto the Obedience whereof he gave reason and freewill Secondly, a debt and obligation, either by voluntary subjection, as man to man;
or naturall, as the creature to God, or both, sealed and acknowledged in the covenants betweene God and man, whereby man is bound to fulfill that law which it was originally enabled to observe.
or natural, as the creature to God, or both, sealed and acknowledged in the Covenants between God and man, whereby man is bound to fulfil that law which it was originally enabled to observe.
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Thirdly and lastly, the evill it selfe inflicted, wherein we consider, first, the nature and qualitie of it, which is to have a destructive power, to oppresse and dis quiet the offender,
Thirdly and lastly, the evil it self inflicted, wherein we Consider, First, the nature and quality of it, which is to have a destructive power, to oppress and dis quiet the offender,
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So then Punishment is an evill or pressure of the Creature, proceeding from a Law giver just and powerfull, inflicted on a reasonable Creature for and proportionable unto the breach of such a Law,
So then Punishment is an evil or pressure of the Creature, proceeding from a Law giver just and powerful, inflicted on a reasonable Creature for and proportionable unto the breach of such a Law,
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unto the performance and obedience whereof the Creature was originally enabled, wherein is intended the glory of Gods just displeasure and great power against sinne, which hee naturally hateth.
unto the performance and Obedience whereof the Creature was originally enabled, wherein is intended the glory of God's just displeasure and great power against sin, which he naturally hates.
For though these things may be where there is no guilt imputed, and so properly no punishment inflicted ( neither the blinde man nor his parents had sinned, that he was borne blinde ) as in the same ship there may bee a malefactor and a Merchant,
For though these things may be where there is no guilt imputed, and so properly no punishment inflicted (neither the blind man nor his Parents had sinned, that he was born blind) as in the same ship there may be a Malefactor and a Merchant,
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yet to the wicked where they are not sanctified, they are truely punishments, and fruites of Gods vindicative justice, because they have their sting still in them.
yet to the wicked where they Are not sanctified, they Are truly punishments, and fruits of God's vindicative Justice, Because they have their sting still in them.
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First, Purishment of losse; separation from the favour and fellowship with God, expulsion from Paradise the seat of Gods presence and love, Aliens, forreiners, farre from God.
First, Purishment of loss; separation from the favour and fellowship with God, expulsion from Paradise the seat of God's presence and love, Aliens, foreigners, Far from God.
Secondly, Of sense, the immediate strokes of Gods wrath on the soule, wounds of Conscience, scourges of heart, taste of vengeance, implanting in the soule tremblings, feares, amazements, distracted thoughts, on a cleare view of the demerit of sinne, evidences of immortality,
Secondly, Of sense, the immediate Strokes of God's wrath on the soul, wounds of Conscience, scourges of heart, taste of vengeance, implanting in the soul tremblings, fears, amazements, distracted thoughts, on a clear view of the demerit of sin, evidences of immortality,
Thirdly, of sinne, when God in anger doth forsake the soule, and give it over to the frenzie and fury of lust, to the rage and revenge of Satan, letting men alone to joyne themselves unto idoles, and to beleeve lies.
Thirdly, of sin, when God in anger does forsake the soul, and give it over to the frenzy and fury of lust, to the rage and revenge of Satan, letting men alone to join themselves unto Idols, and to believe lies.
Hardnesse of heart, a spirit of slumber, blindnesse of minde, a reprobate sense, tradition unto Satan, giving over unto vile affections, recompencing the errors of men with following sinnes, are most fearefull and desperate judgements.
Hardness of heart, a Spirit of slumber, blindness of mind, a Reprobate sense, tradition unto Satan, giving over unto vile affections, recompensing the errors of men with following Sins, Are most fearful and desperate Judgments.
and this is onely from man, for every man is drawne away and enticed by his owne lust: and the Ordination of it as it is a Punishment; and this may be from God, whose hand in the just punishment of sinne by sinne in obstinate, contemptuous, impenitent sinners may thus farre be observed.
and this is only from man, for every man is drawn away and enticed by his own lust: and the Ordination of it as it is a Punishment; and this may be from God, whose hand in the just punishment of sin by sin in obstinate, contemptuous, impenitent Sinners may thus Far be observed.
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First, Deserendo, by forsaking them, that is, taking away his abused gifts, subtracting his despised Graces; calling in and making to retire his quenched and grieved spirit, removing his candlesticke,
First, Deserendo, by forsaking them, that is, taking away his abused Gifts, Subtracting his despised Graces; calling in and making to retire his quenched and grieved Spirit, removing his candlestick,
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as the conspiracie of Pilat, Herod, and the Iewes, which their former wickednesse had justly deserved to have them given over unto, was by God order'd to accomplish his determined and unchangeable counsell touching the death of Christ.
as the Conspiracy of Pilat, Herod, and the Iewes, which their former wickedness had justly deserved to have them given over unto, was by God ordered to accomplish his determined and unchangeable counsel touching the death of christ.
When Iudas had listued to the Temptation of Satan to betray Christ, had set himselfe to watch the most private opportunitie, had been warned of it by Christ,
When Iudas had listued to the Temptation of Satan to betray christ, had Set himself to watch the most private opportunity, had been warned of it by christ,
and that upon a question of the most bold and impudent hypocrisie that was ever made, Master, Is it I? (though it is not an improbable conjecture that Iudas at that very time upon the curse that was pronounced might secretly and for that time seriously resolve to give over his plot,
and that upon a question of the most bold and impudent hypocrisy that was ever made, Master, Is it I? (though it is not an improbable conjecture that Iudas At that very time upon the curse that was pronounced might secretly and for that time seriously resolve to give over his plot,
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though very welcome in regard of the purchase and project of gaine which was in it, had not fully silenc'd nor broken through all those reluctancies of Conscience, which were very likely to arise upon the first presentment of so hideous a suggestion;
though very welcome in regard of the purchase and project of gain which was in it, had not Fully silenced nor broken through all those Reluctancies of Conscience, which were very likely to arise upon the First presentment of so hideous a suggestion;
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but now I say whether out of a sinister Construction of our Saviours words, That thou doest doe quickly, as if they had been, not as indeed they were, a giving him over to the greedinesse of his owne lust,
but now I say whither out of a sinister Construction of our Saviors words, That thou dost do quickly, as if they had been, not as indeed they were, a giving him over to the greediness of his own lust,
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and to the rage of Satan, but rather an allowance of his intention, as knowing that hee was able to deliver himselfe out of their hands unto whom he should bee betraide,
and to the rage of Satan, but rather an allowance of his intention, as knowing that he was able to deliver himself out of their hands unto whom he should be betrayed,
Now I say after that soppe, and those words, without further respect to the strugglings and staggerings of his Conscience, hee goes resolvedly about that damned businesse,
Now I say After that sop, and those words, without further respect to the strugglings and staggerings of his Conscience, he Goes resolvedly about that damned business,
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The like libertie and commission was that which God gaue to the evill spirit against Ahab and his Prophets, that hee should goe forth with lying perswasions,
The like liberty and commission was that which God gave to the evil Spirit against Ahab and his prophets, that he should go forth with lying persuasions,
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but have pleasure in unrighteousnesse, to strong delusions that they may beleeve a lye, and that the God of this world doth blinde the eyes of those which beleeve not.
but have pleasure in unrighteousness, to strong delusions that they may believe a lie, and that the God of this world does blind the eyes of those which believe not.
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Lastly, the Punishment of sinne is Eternall, That wrath which in the day of the Revelation of Gods righteous Iudgement shall bee powred forth upon ungodly men.
Lastly, the Punishment of sin is Eternal, That wrath which in the day of the Revelation of God's righteous Judgement shall be poured forth upon ungodly men.
and Abideth vpon those that beleeve not, yet after an especiall manner is the last day called a day of wrath, because then the heapes, treasures, stormes and tempests, blackenesse and darkenesse of Gods displeasure shall in full force seize upon ungodly men.
and Abideth upon those that believe not, yet After an especial manner is the last day called a day of wrath, Because then the heaps, treasures, storms and tempests, blackness and darkness of God's displeasure shall in full force seize upon ungodly men.
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First, it is so great that it exceedes all the power of the Creature to overcome it, heavier then mountaines, hotter then fire, no chaffe nor stubble shall stand before it:
First, it is so great that it exceeds all the power of the Creature to overcome it, Heavier then Mountains, hotter then fire, no chaff nor stubble shall stand before it:
and debt (because in sinning we robbe God of his Glory, which we must repay him againe.) Now the satisfaction of an Infinite debt must needes be Infinite, either in degrees (which is impossible,
and debt (Because in sinning we rob God of his Glory, which we must repay him again.) Now the satisfaction of an Infinite debt must needs be Infinite, either in Degrees (which is impossible,
And, secondly if it could, yet a finite vessell were not able to hold an infinite wrath) or else in some other infinitenesse, which is either infinitenesse of worth in the person satisfying,
And, secondly if it could, yet a finite vessel were not able to hold an infinite wrath) or Else in Some other infiniteness, which is either infiniteness of worth in the person satisfying,
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And this is the reason why Christ did not suffer infinitely in time, because there was in him a more excellent i• … finitenesse of person, which raised a finite suffering into the value of an infinite satisfaction (though Scotus and from him some learned men have rendered another reason hereof,
And this is the reason why christ did not suffer infinitely in time, Because there was in him a more excellent i• … finiteness of person, which raised a finite suffering into the valve of an infinite satisfaction (though Scotus and from him Some learned men have rendered Another reason hereof,
not to frighten them from God, but to drive them unto him in his Sonne; (for the Law comes not but in the hand of a mediator ▪) And in as much as this is the accepted time,
not to frighten them from God, but to drive them unto him in his Son; (for the Law comes not but in the hand of a Mediator ▪) And in as much as this is the accepted time,
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We should therefore be wise for our selves, and being thus pursued and cast in the Court of Law, flie to that Heavenly Chancery, that Office of Mercie and mi• … gation which is set up in the Gospell,
We should Therefore be wise for our selves, and being thus pursued and cast in the Court of Law, fly to that Heavenly Chancery, that Office of Mercy and mi• … gation which is Set up in the Gospel,
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Whither then wilt thou fly from the presence of him that sitteth on the Throne? Let us therefore learne to Iudge our selves that wee may not be condemned of the Lord, to fly to his Sanctuary,
Whither then wilt thou fly from the presence of him that Sitteth on the Throne? Let us Therefore Learn to Judge our selves that we may not be condemned of the Lord, to fly to his Sanctuary,
Hee requires no great thing of us, but onely to relinquish our selues, and in humilitie and sincerity to accept of him and receive that redemption by beleeving in him, which hee hath wrought by suffering for us;
He requires no great thing of us, but only to relinquish our selves, and in humility and sincerity to accept of him and receive that redemption by believing in him, which he hath wrought by suffering for us;
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AFter the doctrine of the state and guilt of sinne, It will be needefull for the further Conviction thereof (that sinne may appeare exceeding sinfull) to shew in the next place the Power and the Raigne of sinne;
After the Doctrine of the state and guilt of sin, It will be needful for the further Conviction thereof (that sin may appear exceeding sinful) to show in the next place the Power and the Reign of sin;
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Having in the former Chapter set forth the doctrine of Iustification, with those many comfortable fruites and effects that flow from it, he here passeth over to another head of Christian Doctrine,
Having in the former Chapter Set forth the Doctrine of Justification, with those many comfortable fruits and effects that flow from it, he Here passes over to Another head of Christian Doctrine,
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namely Sanctification, and Conformitie to the holinesse of Christ, the ground wherof he maketh to be our Fellowship with him in his death and Resurrection:
namely Sanctification, and Conformity to the holiness of christ, the ground whereof he makes to be our Fellowship with him in his death and Resurrection:
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and others, 2. Cor. 5. 14, 15. Gal. 2. 20. 3. 27. 5. 24. Ephes. 2. 6. Phil. 3. 10. Col. 2. 12. 13. 26. 3. 1. 4. Heb. 9. 14 1. Pet. 4. 1. 2. Now the words of the Text are as I conceive a Prolepsis, or answer to a tacite objection which might be made.
and Others, 2. Cor. 5. 14, 15. Gal. 2. 20. 3. 27. 5. 24. Ephesians 2. 6. Philip 3. 10. Col. 2. 12. 13. 26. 3. 1. 4. Hebrew 9. 14 1. Pet. 4. 1. 2. Now the words of the Text Are as I conceive a Prolepsis, or answer to a tacit objection which might be made.
yet your care must be to give the kingdome unto Christ, to let him have the honour in you which his father hath given him in the Church, to Rule in the midst of his enemies, those fleshly lusts which fight against him.
yet your care must be to give the Kingdom unto christ, to let him have the honour in you which his father hath given him in the Church, to Rule in the midst of his enemies, those fleshly Lustiest which fight against him.
By Mortall bodie, we here understand the whole man in this present estate, wherein he is obnoxious to death, which is an usuall figure to take the part for the whole, especially since the body is a weapon and instrument to reduce into act,
By Mortal body, we Here understand the Whole man in this present estate, wherein he is obnoxious to death, which is an usual figure to take the part for the Whole, especially since the body is a weapon and Instrument to reduce into act,
Before I speake of the power of sinne, here are Two points offer themselves from the connexion of the words to those preceding, which I will but only name.
Before I speak of the power of sin, Here Are Two points offer themselves from the connexion of the words to those preceding, which I will but only name.
First, Sinne will abide for the time of this mortall life in the most regenerate, who can say, I have made my heart cleane, I am free from my sinne? David had his secret sinnes, which made him pray;
First, Sin will abide for the time of this Mortal life in the most regenerate, who can say, I have made my heart clean, I am free from my sin? David had his secret Sins, which made him pray;
It is said in one place, that when God saw that every Imagination of the thoughts of mans heart was continually evill, he said, I will destroy man whom I have created from off the face of the earth;
It is said in one place, that when God saw that every Imagination of the thoughts of men heart was continually evil, he said, I will destroy man whom I have created from off the face of the earth;
But we are thus to reconcile them, After there had been a propitiatory offering made by Noah unto God upon an Altar, which was the type of Christ, it is said that God smelt a sweete savour,
But we Are thus to reconcile them, After there had been a propitiatory offering made by Noah unto God upon an Altar, which was the type of christ, it is said that God smelled a sweet savour,
For we are not to understand the place as if it tended to the extenuation of originall sinne (as some doe) I will take pitty upon them, Because of their naturall infirmities;
For we Are not to understand the place as if it tended to the extenuation of original sin (as Some do) I will take pity upon them, Because of their natural infirmities;
and to disinherite them, this was the argument that Moses used to mediate for them, Let the Power of my Lord be great, according as thou hast spoken, The Lord is long-suffering and of great mercy.
and to disinherit them, this was the argument that Moses used to mediate for them, Let the Power of my Lord be great, according as thou hast spoken, The Lord is long-suffering and of great mercy.
If we could conceive God to have his owne justice joyned with the impotency and impatiency of man, wee could not conceive how the world should all this while have subsisted in the midst of such mighty provocations.
If we could conceive God to have his own Justice joined with the impotency and impatiency of man, we could not conceive how the world should all this while have subsisted in the midst of such mighty provocations.
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If a house be very weake and ruinous, & clogg'd with a sore waight of heavy materials which presse it downe too, there must be strength in the props that doe hold it up;
If a house be very weak and ruinous, & clogged with a soar weight of heavy materials which press it down too, there must be strength in the props that do hold it up;
even so that patience of God which upholds these ruinous tabernacles of ours, that are pressed downe with such a waight of sinne, a waight that lies heavie even upon Gods mercy it selfe, must needs have much strength and power in it.
even so that patience of God which upholds these ruinous Tabernacles of ours, that Are pressed down with such a weight of sin, a weight that lies heavy even upon God's mercy it self, must needs have much strength and power in it.
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Now though sinne be not quite expir'd, yet it is with Christ nail'd upon a crosse, They that are Christs have crucified the flesh with the affections and lusts:
Now though sin be not quite expired, yet it is with christ nailed upon a cross, They that Are Christ have Crucified the Flesh with the affections and Lustiest:
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There is a speech in Tertullian, which though proceeding from Novatianisme in him, doth yet in a moderated and qualified sense carry the strength of the Apostles argument in it, Si possit fornicatio & moechia denno admitti, poterit & Christus denno mori, If fornication and adultery may bee againe committed by a man dead to sinne in that raging and complete manner as before,
There is a speech in Tertullian, which though proceeding from Novatianisme in him, does yet in a moderated and qualified sense carry the strength of the Apostles argument in it, Si possit Fornication & moechia denno admitti, poterit & Christus denno Mori, If fornication and adultery may be again committed by a man dead to sin in that raging and complete manner as before,
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if raigning sinne after it hath beene ejected out of the Throne, and nail'd to a Crosse, can returne to its totall and absolute soveraigntie as before, Christ may dye againe,
if reigning sin After it hath been ejected out of the Throne, and nailed to a Cross, can return to its total and absolute sovereignty as before, christ may die again,
Now I proceede to the maine thing in the Text, namely the Regall power of sinne. It is an observation of Chrysostome and Theodoret on the Text, which though by some rejected as too nice, I shall yet make bold to commend for very pertinent and rationall.
Now I proceed to the main thing in the Text, namely the Regal power of sin. It is an observation of Chrysostom and Theodoret on the Text, which though by Some rejected as too Nicaenae, I shall yet make bold to commend for very pertinent and rational.
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The Apostle did not say (say they) Let not sinne Tyrannize, for that is sius owne worke and not ours, as the Apostle sayeth, Now then is it no more I that doe it,
The Apostle did not say (say they) Let not sin Tyrannise, for that is sius own work and not ours, as the Apostle Saith, Now then is it no more I that do it,
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but sinne that dwelleth in me, all the service which is done to a tyrant is out of violence, and not out of obedience: But he sayes, Let it not raigne in you, for to the raigne of a King the obedience of the Subjects doth as it were Actively concurre (whereas the subjects are rather patients then agents in a tyranny.) So then in a Raigning King there is a more Soveraigne power then in a Tyrant; for a Tyrant hath only a Coactive power over the persons, but a King hath a sweete power over the wills and affections of his Subiects, they freely and heartily love his person, and rejoyce in his service;
but sin that dwells in me, all the service which is done to a tyrant is out of violence, and not out of Obedience: But he Says, Let it not Reign in you, for to the Reign of a King the Obedience of the Subject's does as it were Actively concur (whereas the subject's Are rather patients then agents in a tyranny.) So then in a Reigning King there is a more Sovereign power then in a Tyrant; for a Tyrant hath only a Coactive power over the Persons, but a King hath a sweet power over the wills and affections of his Subjects, they freely and heartily love his person, and rejoice in his service;
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which rule though it be not perpetuall in the letter and in civill governements; (for the unwillingnesse of a people to serve a Prince may not onely arise from his tyrannie,
which Rule though it be not perpetual in the Letter and in civil governments; (for the unwillingness of a people to serve a Prince may not only arise from his tyranny,
but even when he is just and moderate, from their owne rebellion) yet it is most generall and certaine in the state of sinne which is never a King over rebellious subjects, who of themselves reject its yoke and governement.
but even when he is just and moderate, from their own rebellion) yet it is most general and certain in the state of sin which is never a King over rebellious subject's, who of themselves reject its yoke and government.
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It was thus a Tyrant in Saint Paul; we reade of him that hee was sold under sinne, and wee read of Ahab, that hee was sold to sinne; but with great difference, the one sold himselfe, and so became willingly the servant of sinne, the other was sold by Alam, from which bondage hee could not utterly extricate himselfe,
It was thus a Tyrant in Saint Paul; we read of him that he was sold under sin, and we read of Ahab, that he was sold to sin; but with great difference, the one sold himself, and so became willingly the servant of sin, the other was sold by Alarm, from which bondage he could not utterly extricate himself,
Thirdly, As a raging and commanding King, having a throne the heart, servants the members, a counsell the world, flesh and Divell, a complete armorie of lusts and temptations, fortifications of ignorance, malice, rebellion, fleshly reasonings, lawes and edicts, lastly a strict judicature, a wise and powerfull rule over men, which the Scriptures call the gates of Hell.
Thirdly, As a raging and commanding King, having a throne the heart, Servants the members, a counsel the world, Flesh and devil, a complete armoury of Lustiest and temptations, fortifications of ignorance, malice, rebellion, fleshly reasonings, laws and edicts, lastly a strict judicature, a wise and powerful Rule over men, which the Scriptures call the gates of Hell.
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And even in just and annointed kings there is no power to command any thing contrary to that Kingdome of Christ to which they are equally with other subject.
And even in just and anointed Kings there is no power to command any thing contrary to that Kingdom of christ to which they Are equally with other Subject.
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Thine they were and thou gavest them me, for the fall of Man could not nullifie Gods Dominion nor right unto him ▪ for when man ceased to be Gods Servant, he then began to be his Prisoner; and though Sinne and Sathan we• … in regard of man Lords, yet they were in regard of God,
Thine they were and thou Gavest them me, for the fallen of Man could not nullify God's Dominion nor right unto him ▪ for when man ceased to be God's Servant, he then began to be his Prisoner; and though Sin and Sathan we• … in regard of man lords, yet they were in regard of God,
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Besides though Christ got man by purchase yet Sinne and Sathan lost him by forfeiture; for th• … prince of this world seizing upon Christ in whom he had • … o right, ( for he found nothing of his owne in him ) did by that meanes forteite his former right which hee had in men of the same nature.
Beside though christ god man by purchase yet Sin and Sathan lost him by forfeiture; for th• … Prince of this world seizing upon christ in whom he had • … oh right, (for he found nothing of his own in him) did by that means forteite his former right which he had in men of the same nature.
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A man must have evidences for Christ, or else hee belongs unto the power of Sinne. The evidences of Christ are his Name, his Seale, and his Witnesses. His Name, a new Name, a name better then of sonnes and daughters,
A man must have evidences for christ, or Else he belongs unto the power of Sin. The evidences of christ Are his Name, his Seal, and his Witnesses. His Name, a new Name, a name better then of Sons and daughters,
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The Testimonie of Iustification, our Faith in the blood and price of Christ, and the Testimonie of Sanctification in our being cleansed from dead workes,
The Testimony of Justification, our Faith in the blood and price of christ, and the Testimony of Sanctification in our being cleansed from dead works,
for he came to destroy the workes of the Devill, hee came with Refiners fire and with Fullers sope, and with healing under his wings, that is (as I conceive) under the preaching of his Gospell, which,
for he Come to destroy the works of the devil, he Come with Refiners fire and with Fullers soap, and with healing under his wings, that is (as I conceive) under the preaching of his Gospel, which,
because hee beleeveth not the Record which hee gives of his Sonne; (for Hee will not have either a barren or an adulterous spouse) yea he putteth Christ to shame,
Because he Believeth not the Record which he gives of his Son; (for He will not have either a barren or an adulterous spouse) yea he putteth christ to shame,
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And when the Papists demaund of us How wee can bee sure that this Testimnoy of Christs Grace and Spirit is not a false witnesse and delusion of Sathan;
And when the Papists demand of us How we can be sure that this Testimnoy of Christ Grace and Spirit is not a false witness and delusion of Sathan;
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And this Ambrosiu• … Catharinus himselfe a learned Papist, and as great a scholler in the Trent Councell as any other, was bold to maintaine against the contrary opinion of Dominicus Soto in a publike declaration,
And this Ambrosiu• … Catharinus himself a learned Papist, and as great a scholar in the Trent Council as any other, was bold to maintain against the contrary opinion of Dominicus Soto in a public declaration,
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and so as long as lust is a king it is in peace, but when Christ subdues it and takes possession of the heart, it will presently rise and rebell against his kingdome.
and so as long as lust is a King it is in peace, but when christ subdues it and Takes possession of the heart, it will presently rise and rebel against his Kingdom.
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If a man cannot shew the evidences of a new purchase, the Spirit, the Blood, the Water, the Sonneship, the Righteousnesse, the Holynesse, Conversation, and Grace of Christ;
If a man cannot show the evidences of a new purchase, the Spirit, the Blood, the Water, the Sonship, the Righteousness, the Holiness, Conversation, and Grace of christ;
If he be not in armes against the remnants of lust in himselfe, but live in peace and good contentment under the vigor and life of them, that man belongs yet unto the right of sinne.
If he be not in arms against the remnants of lust in himself, but live in peace and good contentment under the vigor and life of them, that man belongs yet unto the right of sin.
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Now let us in the next place consider the power whereby sinne makes its commands to bee obeyed, wherein it is more strong and sure then a Tyrant, who ruleth against the will of his Subjects.
Now let us in the next place Consider the power whereby sin makes its commands to be obeyed, wherein it is more strong and sure then a Tyrant, who Ruleth against the will of his Subject's.
If a man had one will and sinne another, mans will drew one way and sinnes another, peradventure his power to resist might be stronger then sinnes power to command:
If a man had one will and sin Another, men will drew one Way and Sins Another, Peradventure his power to resist might be Stronger then Sins power to command:
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There is NONLATINALPHABET, and there are NONLATINALPHABET, Lust and passions of lust, which the Apostle cals vile lusts, and burning lusts, and affections and lusts, that is, very lustfull lusts.
There is, and there Are, Lust and passion of lust, which the Apostle calls vile Lustiest, and burning Lustiest, and affections and Lustiest, that is, very lustful Lustiest.
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To be fierce, implacable, head-strong, like the horse in the battaile, and that not upon extraordinary distemper or surprizall (as Ionah and Asa were) but habitually,
To be fierce, implacable, headstrong, like the horse in the battle, and that not upon extraordinary distemper or surprisal (as Jonah and Asa were) but habitually,
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Thirdly, it hath Lawes and Edicts, full of wisedome and cunning, edg'd and temper'd with many encouragements and provocations to those that obey, which (as I said before) the Scripture cals the Wages of sinne,
Thirdly, it hath Laws and Edicts, full of Wisdom and cunning, edged and tempered with many encouragements and provocations to those that obey, which (as I said before) the Scripture calls the Wages of sin,
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Such as are Rules of Example, Custome, good intentions, Gods mercy taken by halses, without respect to any conditions which it brings with it, the common frail• … e of our nature, that we are All men,
Such as Are Rules of Exampl, Custom, good intentions, God's mercy taken by halses, without respect to any conditions which it brings with it, the Common frail• … e of our nature, that we Are All men,
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and that the best have their infirmities, distinctions, evasions, justifications, extenuations, partiall strictnesse in some particulars, the opus operatum, or meere doing of dueties requit'd,
and that the best have their infirmities, Distinctions, evasions, justifications, extenuations, partial strictness in Some particulars, the opus operatum, or mere doing of duties requited,
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for Objects ▪ a• … e never totall Agents, but onely partiall, they doe never any more then cooperate with some facultie and power unto which they are suteable) yet such is the strength of those lusts which are apt to kindle by those Objects, that a man is said to be driven to idolatry by them.
for Objects ▪ a• … e never total Agents, but only partial, they do never any more then cooperate with Some faculty and power unto which they Are suitable) yet such is the strength of those Lustiest which Are apt to kindle by those Objects, that a man is said to be driven to idolatry by them.
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yet such is the strength of those lusts which they flatter and worke upon by their impostures, that they are said to Thrust a man out of the way which the Lord commanded him to walke in.
yet such is the strength of those Lustiest which they flatter and work upon by their Impostors, that they Are said to Thrust a man out of the Way which the Lord commanded him to walk in.
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In one word, sinne is throughly furnish'd with all sorts of Armour, both for defence and opposition, all strong holds, all reasonings and imaginations,
In one word, sin is thoroughly furnished with all sorts of Armour, both for defence and opposition, all strong holds, all reasonings and Imaginations,
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Secondly, it hath much strength from Satan and the world, which are the counsellers and aides of sinne, which bring in constant supplies and provisions unto it.
Secondly, it hath much strength from Satan and the world, which Are the Counsellers and aides of sin, which bring in constant supplies and provisions unto it.
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A mans sinne is himselfe, it is call'd by the name of our Old man. And therefore to be carnall, and to walke as man, to live after the lusts of the flesh, and after the lusts of men are all one.
A men sin is himself, it is called by the name of our Old man. And Therefore to be carnal, and to walk as man, to live After the Lustiest of the Flesh, and After the Lustiest of men Are all one.
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To live to sinne in one place is to live to our selves in another. To crucifie fleshly affections in one place, is to mortifie our earthly members in another.
To live to sin in one place is to live to our selves in Another. To crucify fleshly affections in one place, is to mortify our earthly members in Another.
No man ever hated his owne flesh, neither can any man by nature hate his owne lusts, unto which he is as truly said to be married as the Church is to Christ.
No man ever hated his own Flesh, neither can any man by nature hate his own Lustiest, unto which he is as truly said to be married as the Church is to christ.
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Lastly, sinne must be very strong in us because we are by nature full of it. So the Apostle saies of naturall men that they were filled with all unrighteousuesse, and full of envie, debate, deceite, &c. and S. Peter, that they have Eyes full of Adultery, that cannot cease from sinne.
Lastly, sin must be very strong in us Because we Are by nature full of it. So the Apostle Says of natural men that they were filled with all unrighteousuesse, and full of envy, debate, deceit, etc. and S. Peter, that they have Eyes full of Adultery, that cannot cease from sin.
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If all the foure windes should meete together in their full strength, what mountaines would they not roote up by the foundation? What a mighty rage and strength is there in the sea, onely because it is full of waters,
If all the foure winds should meet together in their full strength, what Mountains would they not root up by the Foundation? What a mighty rage and strength is there in the sea, only Because it is full of waters,
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or endure the brightnesse of that glorious Creature, onely because it is Full of light? the same reason is in fleshly lusts, they are very strong in us,
or endure the brightness of that glorious Creature, only Because it is Full of Light? the same reason is in fleshly Lustiest, they Are very strong in us,
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Now this strength which is thus made up of so many ingredients, doth further appeare in the Effects of it, which are these Three, all comprised in the generall word of Obeying it in the Lusts thereof, which denotes a full & uncontroled Power in sin.
Now this strength which is thus made up of so many ingredients, does further appear in the Effects of it, which Are these Three, all comprised in the general word of Obeying it in the Lustiest thereof, which denotes a full & uncontrolled Power in since.
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Secondly, Executing of it, and bringing into act the suggestions of the flesh thus conceived, yeelding to the commands, drudging in the service, drawing iniquitie with cords and cartropes, resigning both heart and hand to the obedience of sin.
Secondly, Executing of it, and bringing into act the suggestions of the Flesh thus conceived, yielding to the commands, drudging in the service, drawing iniquity with cords and Cartropes, resigning both heart and hand to the Obedience of since.
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Thirdly, Finishing it, going on without wearinesse or murmuring, without repenting or repining in the waies of Lust, running in one constant chanell, till like the waters of Iordan the soule drop into the dead lake.
Thirdly, Finishing it, going on without weariness or murmuring, without repenting or repining in the ways of Lust, running in one constant channel, till like the waters of Iordan the soul drop into the dead lake.
All these three Saint Iames hath put together to shew the gradations, and the danger of fleshly Lusts. Euery man is Tempted, when he is drawne away of his owne Lusts and enticed;
All these three Saint James hath put together to show the gradations, and the danger of fleshly Lusts. Every man is Tempted, when he is drawn away of his own Lustiest and enticed;
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and temperance, and judgement to come, to Felix a corrupt and lascivious Governor) & by that meanes his tranquillitie should be lengthened, not by way of merit (for a theefe deserves no pardon,
and temperance, and judgement to come, to Felix a corrupt and lascivious Governor) & by that means his tranquillity should be lengthened, not by Way of merit (for a thief deserves no pardon,
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But this is not enough to d• … ive men to Christ, (which is my principall scope.) It is further required that men bee Convinc'd of being under this power of sinne.
But this is not enough to d• … ive men to christ, (which is my principal scope.) It is further required that men be Convinced of being under this power of sin.
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First whether sin may raigne in a Regenerate man so, as that this power and kingdome of sinne shall consist with the righteousnesse of Christ? Secondly, How wicked men may be Convinc'd that sinne raignes in them,
First whither since may Reign in a Regenerate man so, as that this power and Kingdom of sin shall consist with the righteousness of christ? Secondly, How wicked men may be Convinced that sin reigns in them,
For the first of these, we must remember in the generall, that sinne doth then raigne when a man doth obey it in the lusts thereof, when he doth yeelde up himselfe to execute all the commands of sinne, when he is held under the power of Sathan, and of darkenesse.
For the First of these, we must Remember in the general, that sin does then Reign when a man does obey it in the Lustiest thereof, when he does yield up himself to execute all the commands of sin, when he is held under the power of Sathan, and of darkness.
Sinne shall not have dominion over you, for you are not under the Law, but under Grace, saith Saint Paul, when a man is delivered from the Obligations of the Law, he is then delivered from the strength of sinne; (for the strength of sinne is the Law) And he that is borne of God sinneth not, neither can sinne, saith Saint Iohn, that is, cannot obey sinne in all the lusts and commands thereof,
Sin shall not have dominion over you, for you Are not under the Law, but under Grace, Says Saint Paul, when a man is Delivered from the Obligations of the Law, he is then Delivered from the strength of sin; (for the strength of sin is the Law) And he that is born of God Sinneth not, neither can sin, Says Saint John, that is, cannot obey sin in all the Lustiest and commands thereof,
as a servant to sinne, from which service hee hath ceased by being borne of God (for no man can bee Gods Sonne and sinnes servant:) for we are to distinguish betweene doing the worke of sinne,
as a servant to sin, from which service he hath ceased by being born of God (for no man can be God's Son and Sins servant:) for we Are to distinguish between doing the work of sin,
and therefore when they commit great sinnes, they may commit them with consent, delight, and willingnesse of heart ▪ Fourthly, this flesh is in their members as well as in their wills,
and Therefore when they commit great Sins, they may commit them with consent, delight, and willingness of heart ▪ Fourthly, this Flesh is in their members as well as in their wills,
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In which case that of the apostle is most certaine, that the very righteous shall scarsely be saved. For wee are to note that as some things may indispose a man for the present use,
In which case that of the apostle is most certain, that the very righteous shall scarcely be saved. For we Are to note that as Some things may indispose a man for the present use,
For one great sinne presumptuously committed, will bring either such a hardnesse of heart, as will make thee live in a wretched securitie and neglect of thy service, and peace with God;
For one great sin presumptuously committed, will bring either such a hardness of heart, as will make thee live in a wretched security and neglect of thy service, and peace with God;
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But yet, though sinne may thus farre proceede against a regenerate man, all this doth not amount to a complete raigne. Though sinne may have a victorie in the faithfull and that even over their wills,
But yet, though sin may thus Far proceed against a regenerate man, all this does not amount to a complete Reign. Though sin may have a victory in the faithful and that even over their wills,
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but they review their sin with much hatred, and selfe-displicencie, with affliction of spirit, humiliation of heart, admiration of Gods patience and forbearance, with renewing their Covenant, with Complaints and heavie bewailings of their owne frowardnesse, with a filiall mourning for their • … ngratitude and undutifulnesse unto God.) But that a regenerate man should totally addict himselfe to the wayes of sin, is repugnant to the Scripture,
but they review their since with much hatred, and self-displicency, with affliction of Spirit, humiliation of heart, admiration of God's patience and forbearance, with renewing their Covenant, with Complaints and heavy bewailings of their own frowardness, with a filial mourning for their • … ngratitude and undutifulness unto God.) But that a regenerate man should totally addict himself to the ways of since, is repugnant to the Scripture,
For the second Case, how unregenerate men may bee convinc'd that sinne doth raigne in them, wee must observe that the complete raigne of sinne, denotes two things.
For the second Case, how unregenerate men may be convinced that sin does Reign in them, we must observe that the complete Reign of sin, denotes two things.
and is well acquainted with the trade and course of sinne which they live in, may without breach of Charitie passe this sentence, there goes a man who declares himselfe in the eyes of the World to bee a servant of sinne; (I speake not this for liberty of censuring,
and is well acquainted with the trade and course of sin which they live in, may without breach of Charity pass this sentence, there Goes a man who declares himself in the eyes of the World to be a servant of sin; (I speak not this for liberty of censuring,
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but for evidence and easinesse of discerning onely.) Every man that thinkes it basenesse and below the straine of his spirit to tremble at Gods Word, to feare judgements against sinne denounced, who with a presumptuous and high hand rejects the warnings which God sends him, who in his practise and sinfull conformities makes more account of the course of the World,
but for evidence and easiness of discerning only.) Every man that thinks it baseness and below the strain of his Spirit to tremble At God's Word, to Fear Judgments against sin denounced, who with a presumptuous and high hand rejects the Warnings which God sends him, who in his practice and sinful conformities makes more account of the course of the World,
and if he continue sinnes servant, he shall undoubtedly have sinnes wages; The wages of sinne is Death, even the everlasting vengeance and wrath to come;
and if he continue Sins servant, he shall undoubtedly have Sins wages; The wages of sin is Death, even the everlasting vengeance and wrath to come;
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First, in those men there appeareth not so soveraigne and absolute a dominion of sinne as hath been spoken of, in as much as they seeme to live in faire externall conformitie to the truthes which they have learned.
First, in those men there appears not so sovereign and absolute a dominion of sin as hath been spoken of, in as much as they seem to live in fair external conformity to the truths which they have learned.
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To which I answere first in generall, that there may bee a raigne of sinne where it is not perceived, and that Insensibility is a maine argument of it.
To which I answer First in general, that there may be a Reign of sin where it is not perceived, and that Insensibility is a main argument of it.
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For this is a certaine rule, the more tenderly and seriously any man is affected with sense and sorrow for the power of sinne, the more hee is delivered from it.
For this is a certain Rule, the more tenderly and seriously any man is affected with sense and sorrow for the power of sin, the more he is Delivered from it.
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and little thought that his owne possessions were his king, and that he was a vassall to his owne wealth, till Christ convinced him of a mighty raigne of covetousnesse in his heart.
and little Thought that his own possessions were his King, and that he was a vassal to his own wealth, till christ convinced him of a mighty Reign of covetousness in his heart.
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As there is a great strength in a River when it runnes smoothest and without noyse, which immediately discovers it selfe when any bridge or obstacle is set up against it:
As there is a great strength in a River when it runs smoothest and without noise, which immediately discovers it self when any bridge or obstacle is Set up against it:
For the more pa• … ticular opening of this point it will be needefull to answere some few questions touching the raigne of some particular sinnes which haply are seldome so thought of.
For the more pa• … ticular opening of this point it will be needful to answer Some few questions touching the Reign of Some particular Sins which haply Are seldom so Thought of.
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And the first is Touching smallsinnes whether they may be said to be raigning sinnes? unto which I answere, That it is not the greatnesse but the power of sin which makes it a king. We know there are reguli as well as reges, kings of Cities and narrow territories,
And the First is Touching smallsinnes whither they may be said to be reigning Sins? unto which I answer, That it is not the greatness but the power of since which makes it a King. We know there Are reguli as well as reges, Kings of Cities and narrow territories,
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To which I answere, That of all other sinnes, those which are secret have the chiefest rule, such as are privy pride, hypocrisie, selfe-justification, rebellion, malitious projects against the Word and worship of God, &c. The Prophet compares wicked mens hearts to an Oven, Hos. 7. 6, 7. As an Oven is hottest when it is stopp'd that no blast may breake forth:
To which I answer, That of all other Sins, those which Are secret have the chiefest Rule, such as Are privy pride, hypocrisy, self-justification, rebellion, malicious projects against the Word and worship of God, etc. The Prophet compares wicked men's hearts to an Oven, Hos. 7. 6, 7. As an Oven is hottest when it is stopped that no blast may break forth:
Secondly, because they are in the heart as a stone in the Center, freest from opposition and disturbance, which, breaking forth into act, they might be likely to meete withall.
Secondly, Because they Are in the heart as a stone in the Centre, Freest from opposition and disturbance, which, breaking forth into act, they might be likely to meet withal.
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And this may bee one of the depths and projects of Sathan against the soule of a man, to let him live in some faire and plausible conformitie for the outward conversation, that so his rule in the heart may be the more quiet both from clamours of conscience,
And this may be one of the depths and projects of Sathan against the soul of a man, to let him live in Some fair and plausible conformity for the outward Conversation, that so his Rule in the heart may be the more quiet both from clamours of conscience,
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The third Question is, Whether sinnes of ignorance may be raigning sinnes? To which I answere, That it is not mens knowledge of a king which makes him a king, but his owne power.
The third Question is, Whither Sins of ignorance may be reigning Sins? To which I answer, That it is not men's knowledge of a King which makes him a King, but his own power.
A letter written in an unknowne language, or in darke and invisible Characters, is yet as truely a letter as that which is most intelligible and distinct;
A Letter written in an unknown language, or in dark and invisible Characters, is yet as truly a Letter as that which is most intelligible and distinct;
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so though men make a shift to fill their consciences with darke and unlegible sinnes, yet there they are as truely as if they were written in capitall Characters.
so though men make a shift to fill their Consciences with dark and unlegible Sins, yet there they Are as truly as if they were written in capital Characters.
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but only thus, I was so grievous a persecutor of the Church of Christ, that had it not beene for my ignorance onely, I had beene a subject uncapable of mercy.
but only thus, I was so grievous a persecutor of the Church of christ, that had it not been for my ignorance only, I had been a Subject uncapable of mercy.
and should notwithstanding that conviction have set my selfe with that crueltie and rage against him as I did, there would have beene no roome for mercy left, my sinne would have beene not onely against the members, but against the Spirit of Christ, and so an unpardonable sinne.
and should notwithstanding that conviction have Set my self with that cruelty and rage against him as I did, there would have been no room for mercy left, my sin would have been not only against the members, but against the Spirit of christ, and so an unpardonable sin.
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His persecution then was a sinne of ignorance, and yet we may know what a raigning sinne it was by the description of it, That he made havocke of the Church, and haled men and women into prison.
His persecution then was a sin of ignorance, and yet we may know what a reigning sin it was by the description of it, That he made havoc of the Church, and haled men and women into prison.
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and be crowned in his cradle; so sinne in the wombe may raigne. And indeed Concupiscence is of all other the sinning sinne, and most exceeding sinfull.
and be crowned in his cradle; so sin in the womb may Reign. And indeed Concupiscence is of all other the sinning sin, and most exceeding sinful.
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for they are ou• … lusts which are to be satisfied in any sinfull obedience; All the subsidies, succours, contributions which are brought in are spent upon Lust;
for they Are ou• … Lustiest which Are to be satisfied in any sinful Obedience; All the subsidies, succours, contributions which Are brought in Are spent upon Lust;
The last Question is, Whether sinnes of omission may be esteemed raigning sinnes? To which I answere, That the wicked in Scripture are Character'd by such kinde of sinnes, Powre out thy vengeance upon the heathen that know thee not,
The last Question is, Whither Sins of omission may be esteemed reigning Sins? To which I answer, That the wicked in Scripture Are Charactered by such kind of Sins, Pour out thy vengeance upon the heathen that know thee not,
a stranger, and you tooke me not in, &c. As in matters of governement, a Princes negative voyce whereby he hinders the doing of a thing, is oftentimes as great an argument of his royalty,
a stranger, and you took me not in, etc. As in matters of government, a Princes negative voice whereby he hinders the doing of a thing, is oftentimes as great an argument of his royalty,
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) So in sinne, the power which it hath to dead and take off the heart from Christian duties, from Communion with God, from knowledge of his will, from delight in his word, from mutuall Edification, from a constant and spirituall watch over our thoughts and wayes,
) So in sin, the power which it hath to dead and take off the heart from Christian duties, from Communion with God, from knowledge of his will, from delight in his word, from mutual Edification, from a constant and spiritual watch over our thoughts and ways,
The second Exception where with the more moderate sort of unregenerate men seeme to shift off from themselves the charge of being subject to the raigne of sinne, is, that sinne hath not over them an universall dominion, in as much as they abhorre many sinnes,
The second Exception where with the more moderate sort of unregenerate men seem to shift off from themselves the charge of being Subject to the Reign of sin, is, that sin hath not over them an universal dominion, in as much as they abhor many Sins,
And Hazael to the Prophet, Is thy servant a dog, to rip up women and dash infants to pi• … ces? He seemed at that time to abhorre so dete• … able facts as the Prophet foretold.
And hazael to the Prophet, Is thy servant a dog, to rip up women and dash Infants to pi• … ces? He seemed At that time to abhor so dete• … able facts as the Prophet foretold.
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Come, saith I• … hu, and see my zeale for the Lord of hoasts. Ahab humbled himselfe, Herod heard Ioh• … gladly, and did many things, the foolish virgins, and apostate;
Come, Says I• … hu, and see my zeal for the Lord of hosts. Ahab humbled himself, Herod herd Ioh• … gladly, and did many things, the foolish Virgins, and apostate;
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For clearing this Exception we must know that there are other causes besides the power and kingdome of the spirit of Christ, which may worke a partiall abstinence in some sins, and conformitie in some duties.
For clearing this Exception we must know that there Are other Causes beside the power and Kingdom of the Spirit of christ, which may work a partial abstinence in Some Sins, and conformity in Some duties.
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First, the Power of a generall restraining Grace, which I suppose is meant in Gods with-holding Abimelech from touching Sarah. As there are generall Gifts of the Spirit in regard of illumination,
First, the Power of a general restraining Grace, which I suppose is meant in God's withholding Abimelech from touching Sarah. As there Are general Gifts of the Spirit in regard of illumination,
As Abraham gave portions to Ishmael, but the inheritance to Isaac: so doth the Lord on the children of the flesh and of the bond woman bestow common gifts,
As Abraham gave portions to Ishmael, but the inheritance to Isaac: so does the Lord on the children of the Flesh and of the bound woman bestow Common Gifts,
There is great difference betwixt Restraining and Renewing Grace; the one onely charmes and chaines up sinne, the other crucifies and weakens it, whereby the vigor of it is not withheld onely,
There is great difference betwixt Restraining and Renewing Grace; the one only charms and chains up sin, the other Crucifies and weakens it, whereby the vigor of it is not withheld only,
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And now these graces being so differing, needs must the abstaining from sinnes, or amendment of life according as it riseth from one or other, be likewise exceeding different.
And now these graces being so differing, needs must the abstaining from Sins, or amendment of life according as it Riseth from one or other, be likewise exceeding different.
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First, that which riseth from Renewing Grace is Internall in the disposition and frame of the heart, the law and the spirit are put in there to purifie the Fountaine;
First, that which Riseth from Renewing Grace is Internal in the disposition and frame of the heart, the law and the Spirit Are put in there to purify the Fountain;
whereas the other is but externall in the course of the life, without any inward and secret care to governe the thoughts, to moderate the passions, to suppresse the motions and risings of lust, to cleanse the conscience from dead workes, to banish privie pride, speculative uncleannesse, vaine, emptie, impertinent, unprofitable desires out of the heart.
whereas the other is but external in the course of the life, without any inward and secret care to govern the thoughts, to moderate the passion, to suppress the motions and risings of lust, to cleanse the conscience from dead works, to banish privy pride, speculative uncleanness, vain, empty, impertinent, unprofitable Desires out of the heart.
And this spiritualnesse of obedience is discerned by the Inwardnesse of it, when all other respects being removed, a man can be Holy there where there is no eye to see, no object to move him, none but onely hee and the Law together.
And this spiritualness of Obedience is discerned by the Inwardness of it, when all other respects being removed, a man can be Holy there where there is no eye to see, no Object to move him, none but only he and the Law together.
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as with those evils which being more exposed to the view of the World, have an accidentall restraint from men, whose ill opinious we are loth to provoke;
as with those evils which being more exposed to the view of the World, have an accidental restraint from men, whose ill opinious we Are loath to provoke;
when from the Spirituall and sincere obedience of the hart doth issue forth an universall Holinesse like lines from a center unto the whole circumference of our lives, without any mercenary or reserv'd respects wherein men oftentimes in steade of the Lord, make their owne passions and affections, their ends or their feares their God.
when from the Spiritual and sincere Obedience of the heart does issue forth an universal Holiness like lines from a centre unto the Whole circumference of our lives, without any mercenary or reserved respects wherein men oftentimes in stead of the Lord, make their own passion and affections, their ends or their fears their God.
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Secondly, that which riseth from Renewing grace is equall and uniforme to all the Law, It esteemeth all Gods precepts concerning al things to be right,
Secondly, that which Riseth from Renewing grace is equal and uniform to all the Law, It esteems all God's Precepts Concerning all things to be right,
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I deny not but that as oftentimes it falleth out in ill affected bodies, that some one part may be more disordered and disabled for seruice then others,
I deny not but that as oftentimes it falls out in ill affected bodies, that Some one part may be more disordered and disabled for service then Others,
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so in Christians likewise, partly by the temper of their persons, partly by the condition of their liues and callings, partly by the pertinacious and more intimate adherence of some close corruption, partly by the company and examples of men amongst whom they liue, partly by the different administration of the spirit of grace, who in the same men bloweth how and where he listeth, it may come to passe that this uniformitie may bee blemished,
so in Christians likewise, partly by the temper of their Persons, partly by the condition of their lives and callings, partly by the pertinacious and more intimate adherence of Some close corruption, partly by the company and Examples of men among whom they live, partly by the different administration of the Spirit of grace, who in the same men blows how and where he lists, it may come to pass that this uniformity may be blemished,
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Thirdly, that which riseth from Renewing Grace is constant, growes more in old age, hath life in more abundance, proceedeth from a heart purged and prepared to bring forth more fruite, where as the other growes faint, and withers;
Thirdly, that which Riseth from Renewing Grace is constant, grows more in old age, hath life in more abundance, Proceedeth from a heart purged and prepared to bring forth more fruit, where as the other grows faint, and withers;
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So the corrupt hearts of naturall men, how euer they may fashion them to a shew of holinesse so farre forth as will 〈 ◊ 〉 even to those ends and designes for which they assum'd it,
So the corrupt hearts of natural men, how ever they may fashion them to a show of holiness so Far forth as will 〈 ◊ 〉 even to those ends and designs for which they assumed it,
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it desires nothing more then to haue the law of the flesh quite consum'd, whereas the other hath paine and disquietnesse at the bridle which holds it in;
it Desires nothing more then to have the law of the Flesh quite consumed, whereas the other hath pain and disquietness At the bridle which holds it in;
For while naturall men are tampering about spirituall things, they are out of their element, it is as offensiue to them as aire is to a fish, or water to a man.
For while natural men Are tampering about spiritual things, they Are out of their element, it is as offensive to them as air is to a Fish, or water to a man.
nay they doe in their hearts wish that there were no such law at all to restraine their corrupt desires, that there were no such records extant to be produced against them at the last;
nay they do in their hearts wish that there were not such law At all to restrain their corrupt Desires, that there were no such records extant to be produced against them At the last;
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and as soone as any occasions call them unto sensuall and sinfull delights, they steal• … away the law from their owne consciences, they suppresse and imprison the truth in unrighteousnesse, they shut their eyes by a voluntary and affected ignorance, that they may more securely,
and as soon as any occasions call them unto sensual and sinful delights, they steal• … away the law from their own Consciences, they suppress and imprison the truth in unrighteousness, they shut their eyes by a voluntary and affected ignorance, that they may more securely,
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but when he speakes the Truth and Glorifies God, hee doth that which is improper for his place and station ( for who shall praise thee in the pit? ) Hee speakes then De alieno, of that which is none of his owne,
but when he speaks the Truth and Glorifies God, he does that which is improper for his place and station (for who shall praise thee in the pit?) He speaks then De alieno, of that which is none of his own,
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And surely when men take upon them the Name of Christ, and a shew of religion, and yet deny the power thereof they are not only liers in professing a false love,
And surely when men take upon them the Name of christ, and a show of Religion, and yet deny the power thereof they Are not only liers in professing a false love,
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and finding there not the delicacie and softnesse of a Prince, but the brawinnesse and servile fashion of a Mechanick, he startled the man with so unexpected a triall,
and finding there not the delicacy and softness of a Prince, but the brawinnesse and servile fashion of a Mechanic, he startled the man with so unexpected a trial,
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Many times we may observe amongst men ▪ that contrarieti• … of affections proceede from causes homogeneall and uniforme, and that the same temper and disposition of minde will serve to produce effects in apparance contrary.
Many times we may observe among men ▪ that contrarieti• … of affections proceed from Causes homogeneal and uniform, and that the same temper and disposition of mind will serve to produce effects in appearance contrary.
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When two men contend with much violence to maintaine two different opinions, it may easily bee discerned by a judicious stander by, that it is the same love of victory, the same contentious constitution of Spirit which did foster those extreme discourses,
When two men contend with much violence to maintain two different opinions, it may Easily be discerned by a judicious stander by, that it is the same love of victory, the same contentious constitution of Spirit which did foster those extreme discourses,
And surely so is it in matters of religion and practise, many times courses extremely opposite are embrac'd out of the selfe same uniforme frame and temper of spirit;
And surely so is it in matters of Religion and practice, many times courses extremely opposite Are embraced out of the self same uniform frame and temper of Spirit;
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and yet the principall reason bee the same, as it is the same vigor and vertue of the earth which from different seedes put into it produceth different fruites.
and yet the principal reason be the same, as it is the same vigor and virtue of the earth which from different seeds put into it Produceth different fruits.
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For though nothing but the Evangelicall vertue of the Word begets true and spirituall obedience, yet outward conformitie may be fashioned by the terror of it.
For though nothing but the Evangelical virtue of the Word begets true and spiritual Obedience, yet outward conformity may be fashioned by the terror of it.
yet the strokes and violence of hammers, and other instruments being moderated by the hand of a cunning worker can fashion the shape of a man in a dead stone.
yet the Strokes and violence of hammers, and other Instruments being moderated by the hand of a cunning worker can fashion the shape of a man in a dead stone.
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or affrighted with the feare of Iudgement, or, at best, assisted with a temper of generousnesse and ingenuitie, a certaine noblenesse of disposition which can by no meanes endure to be condemned by its owne witnesse,
or affrighted with the Fear of Judgement, or, At best, assisted with a temper of generousness and ingenuity, a certain nobleness of disposition which can by no means endure to be condemned by its own witness,
For (as I observed before) many men who will not do good Obedientially, with faith in the Power, with submission to the Will, with aime at the Glory of him that commands it, will yet doe it Rationally out of the conviction and evidence of their owne principles.
For (as I observed before) many men who will not do good Obediently, with faith in the Power, with submission to the Will, with aim At the Glory of him that commands it, will yet do it Rationally out of the conviction and evidence of their own principles.
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Where there are many of a royall race, though hundreds be destroyed, yet if any one that can prove his descent do remaine alive, the title and soveraigntie runnes into him (as wee see in the slaughter which Athaliah made) so in sinne,
Where there Are many of a royal raze, though hundreds be destroyed, yet if any one that can prove his descent do remain alive, the title and sovereignty runs into him (as we see in the slaughter which Athaliah made) so in sin,
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As long as there is a Divell to cast in the seedes of temptations, and lusts to cherish, forme, quicken, ripen them, impossible it is but sinne must have an of-spring to raigne over the soule of man.
As long as there is a devil to cast in the seeds of temptations, and Lustiest to cherish, Form, quicken, ripen them, impossible it is but sin must have an offspring to Reign over the soul of man.
and have my worship, and oracles, and sacrifices, not in their hearts, but only in their lips and hands, which are but the skirts of the soule, that therefore doubtlesse they are cleane;
and have my worship, and oracles, and Sacrifices, not in their hearts, but only in their lips and hands, which Are but the skirts of the soul, that Therefore doubtless they Are clean;
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Offerings and sacrifices in themselves were holy things, but yet unto them saith the Lord, to a revolting and disobedient people, they shall be as the bread of mourners, that is uncleane,
Offerings and Sacrifices in themselves were holy things, but yet unto them Says the Lord, to a revolting and disobedient people, they shall be as the bred of mourners, that is unclean,
When a mans disposition lookes one way, and his ends carry him another, that motion is ever a sinfull motion, because though it be sutable in outward conformity to the Rule,
When a men disposition looks one Way, and his ends carry him Another, that motion is ever a sinful motion, Because though it be suitable in outward conformity to the Rule,
but are carried about by the spring or weight which hangs unto them (for a mans ends are but his weights) and so the Obedience which comes from them is but a Dead obedience, which the Apostle makes the attribute of sinfull workes,
but Are carried about by the spring or weight which hangs unto them (for a men ends Are but his weights) and so the obedience which comes from them is but a Dead Obedience, which the Apostle makes the attribute of sinful works,
To preach the Word is in it selfe a most excellent worke, yet to some there is a Reward for it, to others onely a Dispensation, as the Apostle distinguisheth,
To preach the Word is in it self a most excellent work, yet to Some there is a Reward for it, to Others only a Dispensation, as the Apostle Distinguisheth,
and others out of good will. To give good counsell, for the prevention of approching danger is a worke of a noble and charitable disposition as we see in Ionathan towards David; but in Amaziah the priest of Bethel, who disswaded Amos from preaching at the Court,
and Others out of good will. To give good counsel, for the prevention of approaching danger is a work of a noble and charitable disposition as we see in Ionathan towards David; but in Amaziah the priest of Bethel, who dissuaded Amos from preaching At the Court,
because of the kings displeasure, and the evill consequences which might thereupon ensue (of all which himselfe was the principall if not sole author) this was but a poore curtesie,
Because of the Kings displeasure, and the evil consequences which might thereupon ensue (of all which himself was the principal if not sole author) this was but a poor courtesy,
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but not to doe all this out of a straight and stedfast heart, but out of feare onely of Gods sword, not to doe it because God commands them, but because he slayes them;
but not to do all this out of a straight and steadfast heart, but out of Fear only of God's sword, not to do it Because God commands them, but Because he slays them;
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The Apostle gives a distinction of spirituall and fleshly filthinesse betweene many of which there is as great an opposition as betweene flesh and spirit.
The Apostle gives a distinction of spiritual and fleshly filthiness between many of which there is as great an opposition as between Flesh and Spirit.
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and these two sorts cannot ordinarily stand together, for the latter will speedily blast the projects, disappoint the expectations, wash of the dawbe and varnish which a man with much cunning and paines had put on.
and these two sorts cannot ordinarily stand together, for the latter will speedily blast the projects, disappoint the Expectations, wash of the daub and varnish which a man with much cunning and pains had put on.
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Pilat and Herod did hate one another, and this one would haue thought should haue advantaged Christ against the particular malice of either of them against him (as in a case something paralell it did Saint ' Paul when the Pharises and Sadduces were divided) but their malice against Christ being not so well able to wreake it selfe on him during their owne distances, was a meanes to procure a reconciliation more mischievous then their malice.
Pilat and Herod did hate one Another, and this one would have Thought should have advantaged christ against the particular malice of either of them against him (as in a case something parallel it did Faint ' Paul when the Pharisees and Sadducees were divided) but their malice against christ being not so well able to wreak it self on him during their own distances, was a means to procure a reconciliation more mischievous then their malice.
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As many times men cure heates with heates, and one flux of blood with another; so some sins though not cur'd are yet forborne upon the predominancy of others.
As many times men cure heats with heats, and one flux of blood with Another; so Some Sins though not cured Are yet forborn upon the predominancy of Others.
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because they have many conflictes with it, and reluctancies against it, and so afford not such a plenarie and resolved Obedience to it as so absolute a power requireth.
Because they have many conflicts with it, and Reluctancies against it, and so afford not such a plenary and resolved obedience to it as so absolute a power requires.
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For when we mention uncontrolednesse as an argument of sins Raigne, we meane not that a bare naturall Conviction (which the Apostle cals an Accusation) which imports a former yeelding to the lust, and no more;
For when we mention uncontrolednesse as an argument of Sins Reign, we mean not that a bore natural Conviction (which the Apostle calls an Accusation) which imports a former yielding to the lust, and no more;
but that a spirituall expostulation with a mans owne heart, ioyned with true repentance, and a sound and serious Lusting against the desires and commands of the flesh, are the things which subdue the raigne of sinne.
but that a spiritual expostulation with a men own heart, joined with true Repentance, and a found and serious Lusting against the Desires and commands of the Flesh, Are the things which subdue the Reign of sin.
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when we shall have distinctly unfolded the Differences betweene these Two Conflicts with sinne, the Conflict of a naturall Accusing Conscience, and the Conflict of a spirituall, Mourning and Repenting Conscience.
when we shall have distinctly unfolded the Differences between these Two Conflicts with sin, the Conflict of a natural Accusing Conscience, and the Conflict of a spiritual, Mourning and Repenting Conscience.
An unregenerate man considers the state of sinne as a kingdome, and so he loves the services of it ▪ and yet he Considers it as Regnum sub graviore regno. as a kingdome subiect to the scrutinies and enquiries of a higher kingdome,
an unregenerate man considers the state of sin as a Kingdom, and so he loves the services of it ▪ and yet he Considers it as Kingdom sub graviore regno. as a Kingdom Subject to the Scrutinies and Enquiries of a higher Kingdom,
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and so he feares it, because the Guilt thereof, and day of accompts affrights him so that this Naturall Conflict • … iseth out of the Compulsion of his Iudgement, not out of the propension of his will;
and so he fears it, Because the Gilded thereof, and day of accounts affrights him so that this Natural Conflict • … iseth out of the Compulsion of his Judgement, not out of the propension of his will;
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whereas the faithfull hate sinne with relation to the purity and righteousnesse of God, desire to walke in all well pleasing towards him, hunger after his grace, are affected with indignation, selfe-displicencie,
whereas the faithful hate sin with Relation to the purity and righteousness of God, desire to walk in all well pleasing towards him, hunger After his grace, Are affected with Indignation, self-displicency,
and revenge against themselves for sin, mourne under their corruptions, bewaile the frowardnesse of their slipperie and revolting hearrs, set a watch and spirituall iudicature over them, crie out for strength to resist their lusts,
and revenge against themselves for since, mourn under their corruptions, bewail the frowardness of their slippery and revolting hearrs, Set a watch and spiritual judicature over them, cry out for strength to resist their Lustiest,
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In one word, a naturall conscience doth onely shew the danger of sinne, and so makes a man feare it; but a Spirituall conscience shewes the Pollution of sinne, the extreme contrarietic which it beares to the love of our heart, the rule of our life, the Law of God,
In one word, a natural conscience does only show the danger of sin, and so makes a man Fear it; but a Spiritual conscience shows the Pollution of sin, the extreme contrarietic which it bears to the love of our heart, the Rule of our life, the Law of God,
A dogge will be brought by discipline to for beare those things which his nature most delights in, not because his ravine is changed into a better temper,
A dog will be brought by discipline to for bear those things which his nature most delights in, not Because his ravine is changed into a better temper,
so the conflict of the faithfull is with the unholynesse of sinne, but the conflict of other men is onely with the Guilt and other sensuall incommodities of sinne.
so the conflict of the faithful is with the unholiness of sin, but the conflict of other men is only with the Gilded and other sensual incommodities of sin.
Their prayers were not cries, but howlings, brutish and meere sensuall complaints, because they proceeded not from their hearts, from any inward and sincere affection,
Their Prayers were not cries, but howlings, brutish and mere sensual complaints, Because they proceeded not from their hearts, from any inward and sincere affection,
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but for feare of death which makes him force himselfe (a. Saul said to Samuel ) against his will, whereas a heal• … y man eates the same meate with hunger and delight:
but for Fear of death which makes him force himself (a. Saul said to Samuel) against his will, whereas a heal• … y man eats the same meat with hunger and delight:
so a naturall ▪ conscience constraines a man to doe some things which his heart never goes along with, onely to avoide the paine which the contrary guilt infers.
so a natural ▪ conscience constrains a man to do Some things which his heart never Goes along with, only to avoid the pain which the contrary guilt infers.
In a Tempest the marriners will cast out all their wares, not out of any hatred to the things (for they throw over their very hearts into the Sea with them) but because the safety of their lives,
In a Tempest the Mariners will cast out all their wares, not out of any hatred to the things (for they throw over their very hearts into the Sea with them) but Because the safety of their lives,
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so here a Naturall conscience for forbeares sinne somtimes, when the guilt and curse of it doth more appeare, which yet at other times it makes no seruple of;
so Here a Natural conscience for forbears sin sometimes, when the guilt and curse of it does more appear, which yet At other times it makes no seruple of;
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but a Spirituall conscience abstaines alwayes, because of the basenesse and pollution of it. The one feares sinne, because it hath fite in it to burne;
but a Spiritual conscience abstains always, Because of the baseness and pollution of it. The one fears sin, Because it hath fite in it to burn;
Secondly, these conflicts differ in their seates and stations. The naturall Conflict is in severall faculties, as between the understanding and the will,
Secondly, these conflicts differ in their seats and stations. The natural Conflict is in several faculties, as between the understanding and the will,
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or the will and the affections, and so doth not argue any universall renovation, but rather a rupture and schisme, a confusion and disorder in the soule:
or the will and the affections, and so does not argue any universal renovation, but rather a rupture and Schism, a confusion and disorder in the soul:
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A Bowle may be two wayes alter'd from that motion which the impressed violence from the ar• … e did direct it to ▪ sometimes by an externall cause, a b• … ke meeting and turning the course ▪ ever by an internall, the sway and corrective of the Bias, which accompanies and slackens the impressed violence throughout all the motion.
A Bowl may be two ways altered from that motion which the impressed violence from the ar• … e did Direct it to ▪ sometime by an external cause, a b• … ke meeting and turning the course ▪ ever by an internal, the sway and corrective of the Bias, which Accompanies and slackens the impressed violence throughout all the motion.
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For first, a naturall conflict hath ever Treacherie mixed with it, but a Spirituall conflict is faithfull and sound throughout; and that appeares thus.
For First, a natural conflict hath ever Treachery mixed with it, but a Spiritual conflict is faithful and found throughout; and that appears thus.
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There is in every naturall man in sinning a disposition very suteable to that of Vitellius, who used no other defences against the ruine which approached him,
There is in every natural man in sinning a disposition very suitable to that of Vitellius, who used no other defences against the ruin which approached him,
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but onely to keepe out the memory and report of it with fortifications of mirth and sottishnesse, that so he might be deliver'd from the paines of preserving himselfe.
but only to keep out the memory and report of it with fortifications of mirth and sottishness, that so he might be Delivered from the pains of preserving himself.
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Thus the naturall conscience finding the warre against sinne to be irkesome, that it may bee deliver'd from so troublesome a businesse, labours rather to stifle the notions, to suppresse and hold under the truth in unrighteousnesse, to strive, resist, dispute with the spirit, to be gladly gull'd and darkened with the deceites of sinne,
Thus the natural conscience finding the war against sin to be irksome, that it may be Delivered from so troublesome a business, labours rather to stifle the notions, to suppress and hold under the truth in unrighteousness, to strive, resist, dispute with the Spirit, to be gladly gulled and darkened with the Deceits of sin,
Secondly, a naturall conflict is ever particular, and a spirituall universall against All sin, because it proceedeth from hatred which is ever NONLATINALPHABET, as the Philosopher speakes, against the whole kinde of a thing.
Secondly, a natural conflict is ever particular, and a spiritual universal against All since, Because it Proceedeth from hatred which is ever, as the Philosopher speaks, against the Whole kind of a thing.
and therefore if it were put to his choice in such termes as might distinctly set forth the painefulnesse and contrarietie of it to his present nature, he would undoubtedly refuse it,
and Therefore if it were put to his choice in such terms as might distinctly Set forth the painfulness and contrariety of it to his present nature, he would undoubtedly refuse it,
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and every thing naturally desires rather to move by a principle of its owne, then by violent and forraigne impressions, such as are those by which naturall men are moved to the wayes of God.
and every thing naturally Desires rather to move by a principle of its own, then by violent and foreign impressions, such as Are those by which natural men Are moved to the ways of God.
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Paul against the sproutings and rebellions of naturall Concupiscence, David against his secret sinnes, as Israel against Iericho and Ai and those other cities of Canaan;
Paul against the sproutings and rebellions of natural Concupiscence, David against his secret Sins, as Israel against Jericho and Ai and those other cities of Canaan;
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but at randome too against the whole army of sinne, and by that meanes doth peradventure wound and weaken lusts which it did not distinctly observe in it selfe, by complaining unto God against the bodie of sinne, by watching over the course and frame of the heart, by acquainting it selfe out of the Word with the armour and devices o• … Satan, &c. The opposition then betweene the naturall conscience and sinne is like the opposition betweene fire and hardnesse in some subjects;
but At random too against the Whole army of sin, and by that means does Peradventure wound and weaken Lustiest which it did not distinctly observe in it self, by complaining unto God against the body of sin, by watching over the course and frame of the heart, by acquainting it self out of the Word with the armour and devices o• … Satan, etc. The opposition then between the natural conscience and sin is like the opposition between fire and hardness in Some subject's;
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and that will not melt nor soften (because the consistencie of it doth not arise Ex causâ frigidà, but siccâ ) but put either one or other into the fire and the coldnesse of it will be removed;
and that will not melt nor soften (Because the consistency of it does not arise Ex causâ frigidà, but siccâ) but put either one or other into the fire and the coldness of it will be removed;
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whereas a spirituall reacheth to the remitting and abating every lust ▪ because the one is onely a particular the other an universall opposition Thirdly, the naturall conscience fights against sinne with fleshly weapons, and therefore is more easily overcome by the subtiltie of Satan, such as are servile feare, secular ends, carnall disadvantages, generall reason, and the like;
whereas a spiritual reaches to the remitting and abating every lust ▪ Because the one is only a particular the other an universal opposition Thirdly, the natural conscience fights against sin with fleshly weapons, and Therefore is more Easily overcome by the subtlety of Satan, such as Are servile Fear, secular ends, carnal disadvantages, general reason, and the like;
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but the spirituall conscience ever fights with spirituall weapons out of the Word, Faith, Prayer, Hope, Experience Watchfulnesse, Love, godly Sorrow, Truth of heart &c.
but the spiritual conscience ever fights with spiritual weapons out of the Word, Faith, Prayer, Hope, Experience Watchfulness, Love, godly Sorrow, Truth of heart etc.
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but a spirituall changeth the course and tenor of a mans life, that as by the remainders of the flesh the best may say, We cannot doe the things which we would: So by the first fruits of the spirit,
but a spiritual changes the course and tenor of a men life, that as by the remainders of the Flesh the best may say, We cannot do the things which we would: So by the First fruits of the Spirit,
whereas the spirituall begets usually more circumspection, prayer, faith, humiliation, growth, acquaintance with the depth and mysteries of sinne, skill to manage the spirituall armour, experience of the truth, power, and promises of God, &c.
whereas the spiritual begets usually more circumspection, prayer, faith, humiliation, growth, acquaintance with the depth and Mysteres of sin, skill to manage the spiritual armour, experience of the truth, power, and promises of God, etc.
Secondly, we are to distinguish betweene the Raigne of sinne, actuall, and vi• … tuall, or in praeparatione animi; for if the state of the king requires it, a man will be apt to obey those commands of • … ust, which now haply his heart riseth against,
Secondly, we Are to distinguish between the Reign of sin, actual, and vi• … tuall, or in preparation animi; for if the state of the King requires it, a man will be apt to obey those commands of • … ust, which now haply his heart Riseth against,
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yet Actuall sinne for the most p• … t followes the temper of a mans minde, bodie, place, calling, abilities, estate, conversings, relations, and a world of the like variable particulars.
yet Actual sin for the most p• … tO follows the temper of a men mind, body, place, calling, abilities, estate, conversings, relations, and a world of the like variable particulars.
but yet according to the qualities and exigencies of the earth through which it passeth, or by the arts of men, it is crooked and wried into many turnings:
but yet according to the qualities and exigencies of the earth through which it passes, or by the arts of men, it is crooked and wried into many turnings:
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but yet meeting with severall tempers and conditions in men, it rather chooseth in many men the safest then the speediest way, carries them in a compasse, by a gentler and a blinder path,
but yet meeting with several tempers and conditions in men, it rather chooses in many men the Safest then the speediest Way, carries them in a compass, by a Gentler and a blinder path,
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then through such notorious and horrid courses, as wherein having hell still in their view, they might haply be brought some time or other to start backe and bethinke themselves.
then through such notorious and horrid courses, as wherein having hell still in their view, they might haply be brought Some time or other to start back and bethink themselves.
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But lastly and principally the different administration of Gods generall restraining Grace (which upon unsearchable and most wise and just reasons he is pleased in severall measures to distribute unto severall men) may bee conceived a full reason,
But lastly and principally the different administration of God's general restraining Grace (which upon unsearchable and most wise and just Reasons he is pleased in several measures to distribute unto several men) may be conceived a full reason,
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and sympathizeth with Tyrants, for it intendeth mischiefe and misery to those that obey it.) First, sinne raignes unto Death, that which is here called the raigne of sinne, • … s before called the raigne of Death, and the raigne of sinne unto Death. Rom. 5. 17. 21. Rom. 6. 16. Secondly, Sinne raigneth unto feare and bondage, by reason of the death which it brings, Heb. 2. 15. Thirdly, Sinne raigneth unto shame, even in those who escape both the death and bondage of it.
and Sympathizeth with Tyrants, for it intends mischief and misery to those that obey it.) First, sin reigns unto Death, that which is Here called the Reign of sin, • … s before called the Reign of Death, and the Reign of sin unto Death. Rom. 5. 17. 21. Rom. 6. 16. Secondly, Sin Reigneth unto Fear and bondage, by reason of the death which it brings, Hebrew 2. 15. Thirdly, Sin Reigneth unto shame, even in those who escape both the death and bondage of it.
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Fourthly, It raigneth without any fruite, hope, or benefit, What fruit had you then in those things whereof ye are now ashamed? Rom. 6. 21. Lastly the raigne of sin is but momentary, at the length both it selfe and all its subjects shall be subdued.
Fourthly, It Reigneth without any fruit, hope, or benefit, What fruit had you then in those things whereof you Are now ashamed? Rom. 6. 21. Lastly the Reign of since is but momentary, At the length both it self and all its subject's shall be subdued.
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THE POLLVTION OF SINNE, AND VSE OF THE PROMISES. 2. COR. 7. 1. Having therefore these Promises (dearely beloved) Let us clense our selves from all filthinesse of the flesh and spirit, Perfecting holinesse in the feare of God.
THE POLLVTION OF SIN, AND USE OF THE PROMISES. 2. COR. 7. 1. Having Therefore these Promises (dearly Beloved) Let us cleanse our selves from all filthiness of the Flesh and Spirit, Perfecting holiness in the Fear of God.
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HAving set forth the State, Guilt, and Power of Sinne, I shall now in the last place for the further opening the exceeding sinfulnesse thereof, discover the pollution and filthinesse which therefrom both the flesh and spirit ▪ the Body and Soule doe contract.
HAving Set forth the State, Gilded, and Power of Sin, I shall now in the last place for the further opening the exceeding sinfulness thereof, discover the pollution and filthiness which therefrom both the Flesh and Spirit ▪ the Body and Soul do contract.
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The Apostle in the former chapter had exhorted the Corinthians to abstaine from all communion with Idolaters, and from all fellowship in their evill courses.
The Apostle in the former chapter had exhorted the Corinthians to abstain from all communion with Idolaters, and from all fellowship in their evil courses.
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First from the Inequality of Christians and unbeleevers, Bee not yee unequally yoked with unbeleevers, v. 14. It hath a relation to the Law of Moses, which prohibited to plow with an Oxe and an• … Asse,
First from the Inequality of Christians and unbelievers, be not ye unequally yoked with unbelievers, v. 14. It hath a Relation to the Law of Moses, which prohibited to blow with an Ox and an• … Ass,
Secondly, from their contrarietse, and by consequence uncommunicablenesse to each other, there is as everlasting and unreconciliable an hatred betweene Christ and Be• … al, righteousnesse and unrighteousnesse,
Secondly, from their contrarietse, and by consequence uncommunicableness to each other, there is as everlasting and unreconcilable an hatred between christ and Be• … all, righteousness and unrighteousness,
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First, by that unction and consecration whereby they are made Temples unto God ▪ they are separated from profane uses ▪ designed to Divine and more noble imployments, sealed and set apart for God himselfe, and therefore they must not be profaned by the uncleane touch of evill society.
First, by that unction and consecration whereby they Are made Temples unto God ▪ they Are separated from profane uses ▪ designed to Divine and more noble employments, sealed and Set apart for God himself, and Therefore they must not be profaned by the unclean touch of evil society.
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Secondly by being Gods Temples, they are l• … fted to a new station, the eyes of men and Angels are upon them, they offend the weake, they blemish and deface their Christian reputation, they justifie, comfort, encourage, settle the wicked in their sinfull courses, by a deepe pollicie of the deceitfull heart of man, apt to build u• … grounded presumptions of safety to it s• … lfe, by the fellowship of such whom it conceives to be in a good condition.
Secondly by being God's Temples, they Are l• … fted to a new station, the eyes of men and Angels Are upon them, they offend the weak, they blemish and deface their Christian reputation, they justify, Comfort, encourage, settle the wicked in their sinful courses, by a deep policy of the deceitful heart of man, apt to built u• … grounded presumptions of safety to it s• … life, by the fellowship of such whom it conceives to be in a good condition.
but h• … d communicated with them in their idolat• … y, they should have felt the sword of the destroying ▪ Angell in their houses, as well as the Egyptians.
but h• … worser communicated with them in their idolat• … y, they should have felt the sword of the destroying ▪ Angel in their houses, as well as the egyptians.
though of themselves they bee no way engaged upon the quarrell, yet being promiscuously mingled with the conquer'd people, they also shall share in the common calamity,
though of themselves they be no Way engaged upon the quarrel, yet being promiscuously mingled with the conquered people, they also shall share in the Common calamity,
for they under Christ are the foundations of the common wealth, their prayers establish the Princes throne, their cryes hold God fast and will not let him alone, to destroy a people.
for they under christ Are the foundations of the Common wealth, their Prayers establish the Princes throne, their cries hold God fast and will not let him alone, to destroy a people.
Now lastly, in the words of the Text the Apostle shewes the aptnesse of the promises to clense and purifie, and that therefore they to whom they are made do misimploy and neglect them,
Now lastly, in the words of the Text the Apostle shows the aptness of the promises to cleanse and purify, and that Therefore they to whom they Are made do Misemploy and neglect them,
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or swadled ▪ Ezek. 16. 6. To the rottennesse of a man in his Grave, The whole world lieth in mischiefe and sinne, 1. Ioh. 5. 19. even as a dead man in the slime, and rottennesse of his Grave.
or swaddled ▪ Ezekiel 16. 6. To the rottenness of a man in his Grave, The Whole world lies in mischief and sin, 1. John 5. 19. even as a dead man in the slime, and rottenness of his Grave.
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I shall not trouble you with any division of the words, but observe out of them the point I have proposed, Touching the pollution and filthinesse of sinne, ▪ and inferre other things in the Text by way of corolarie and application unto that.
I shall not trouble you with any division of the words, but observe out of them the point I have proposed, Touching the pollution and filthiness of sin, ▪ and infer other things in the Text by Way of Corollary and application unto that.
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The wise man saith That God made all things beautifull in their time, and then much more man, whom hee created after his owne Image in righteousnesse and holynesse with an universall harmony & rectitude in soule and body.
The wise man Says That God made all things beautiful in their time, and then much more man, whom he created After his own Image in righteousness and holiness with an universal harmony & rectitude in soul and body.
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What more excellent and befitting the hands of such a workman then an universall fulnesse and goodnesse in the whole frame of nature? What more base and unserviceable then emptinesse and disorder? And it is sinne which hath put chinkes into all the Creatures to let out their vertue,
What more excellent and befitting the hands of such a workman then an universal fullness and Goodness in the Whole frame of nature? What more base and unserviceable then emptiness and disorder? And it is sin which hath put chinks into all the Creatures to let out their virtue,
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In one word what more honourable then to obtaine the end for which a thing is made? What more abhorrid then to subsist in a condition infinitely more wofull then not to be? and it is sin only which shall one time or other make all impenitent sinners wish rather to bee hurried into that fearefull gulfe of annihilation,
In one word what more honourable then to obtain the end for which a thing is made? What more abhorred then to subsist in a condition infinitely more woeful then not to be? and it is since only which shall one time or other make all impenitent Sinners wish rather to be hurried into that fearful gulf of annihilation,
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and to be swallowed up in everlasting forgetfulnesse, then live with those markes of vengeance, under those mountainous and unsupportable pressures, which their sinnes will bring upon them.
and to be swallowed up in everlasting forgetfulness, then live with those marks of vengeance, under those mountainous and unsupportable pressures, which their Sins will bring upon them.
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To that noysome steame and poysonous exhalation which breath ▪ s from the mouth of an open sepulcher, their throat is an open sepulcher ▪ Ro• …. 3. 13. that is, out of their throate proceedeth nothing but stinking and rotten communication, as the Apostle cals it.
To that noisome steam and poisonous exhalation which breath ▪ s from the Mouth of an open sepulcher, their throat is an open sepulcher ▪ Ro• …. 3. 13. that is, out of their throat Proceedeth nothing but stinking and rotten communication, as the Apostle calls it.
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Eph. 4. 29. To the nature of Vipers, Swine, and Dogges, Luk. 3. 7. 2. Pet. 2. 20. To the dung or garbage, the poyson, sting, excrements, vomit of these filthy creatures;
Ephesians 4. 29. To the nature of Vipers, Swine, and Dogs, Luk. 3. 7. 2. Pet. 2. 20. To the dung or garbage, the poison, sting, excrements, vomit of these filthy creatures;
to a roote of bitternesse which defiloth many, Heb. 12 ▪ 15. to thorns and briers, which bring forth no other fruites but cu• … ses, Heb. 6. 8. To the excrements of mettals, drosse, and reprobate silver, Ier. 6. 28. Ezek. 22 18. To the excrements of a boyling pot, a great scumme, Ezek. 24. 11. 12. To the worst of all diseases, sores, Esai. 1. 6. Rottennesse, 2. Tim. 3. 8. Gangrenes or leaprosies, 2. Tim. 2. 17. Plague and pestil• … nee, 1. King. 8. 38. The menstruousnesse of a removed woman ▪ Ezek. 36. 17. To a vessell in which there is no pleasure, which is but the modest expression of that draught into which nature emptieth it selfe, Hos. 8. 8. And which is the summe of all uncleannesse, sinne in the heart is compar'd to the fire of hell, Iam. 3. 6. So that the pure eyes of God doe loath to see, and his nostrils to smell it, Zach. 11. 8. Amos. 5. 21. It makes all those that have eyes open,
to a root of bitterness which defiloth many, Hebrew 12 ▪ 15. to thorns and briers, which bring forth no other fruits but cu• … ses, Hebrew 6. 8. To the excrements of metals, dross, and Reprobate silver, Jeremiah 6. 28. Ezekiel 22 18. To the excrements of a boiling pot, a great scum, Ezekiel 24. 11. 12. To the worst of all diseases, sores, Isaiah. 1. 6. Rottenness, 2. Tim. 3. 8. Gangrene or leaprosies, 2. Tim. 2. 17. Plague and pestil• … nee, 1. King. 8. 38. The menstruousnesse of a removed woman ▪ Ezekiel 36. 17. To a vessel in which there is no pleasure, which is but the modest expression of that draught into which nature emptieth it self, Hos. 8. 8. And which is the sum of all uncleanness, sin in the heart is compared to the fire of hell, Iam. 3. 6. So that the pure eyes of God do loath to see, and his nostrils to smell it, Zach 11. 8. Amos. 5. 21. It makes all those that have eyes open,
The wicked is an abomination to the righteous, Prov. 29. 27. When desperate wretches poure out their o• … thes and execr• … tions against Heaven, scorne and persecute the Word of Grace.
The wicked is an abomination to the righteous, Curae 29. 27. When desperate wretches pour out their o• … these and execr• … Actions against Heaven, scorn and persecute the Word of Grace.
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count it basenesse and cowardise not to dare to bee desperately wicked, then every true heart mournes for their pride, compassionates their misery, defies their solicitations, declines their companies and courses,
count it baseness and cowardice not to Dare to be desperately wicked, then every true heart mourns for their pride, compassionates their misery, defies their solicitations, declines their companies and courses,
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And when God gives a man eyes to looke inward, unridgeth the Conscience, unbo ▪ welleth the heart, stirreth up by his Word the sinke which is in every mans bosome, makes him smell the carrion of his owne dead workes, the uncleannesse of his evill Conscience, the filthinesse of his Nature, every man is then constrained to abhorre himselfe, to be loathsome in his owne sight,
And when God gives a man eyes to look inward, unridgeth the Conscience, unbo ▪ welleth the heart, stirs up by his Word the sink which is in every men bosom, makes him smell the carrion of his own dead works, the uncleanness of his evil Conscience, the filthiness of his Nature, every man is then constrained to abhor himself, to be loathsome in his own sighed,
as when sweete water passeth through a sinke, as that God might justly turne away his eyes from his owne Graces in us, not as his Graces, but as in us. It is true, the Spirituall off• … rings and sacrifices of the Saints, as they come from Gods Grace, are cleane and pure, a sweet savour, acceptable,
as when sweet water passes through a sink, as that God might justly turn away his eyes from his own Graces in us, not as his Graces, but as in us. It is true, the Spiritual off• … rings and Sacrifices of the Saints, as they come from God's Grace, Are clean and pure, a sweet savour, acceptable,
Thirdly, (which is the ground of all) by participation with Christ, being perfum'd with his incense, being strained through his blood, being sanctified upon his Altar;
Thirdly, (which is the ground of all) by participation with christ, being perfumed with his incense, being strained through his blood, being sanctified upon his Altar;
then shall the offerings of Iudah and Ierusalem bee pleasant unto the Lord. But in it selfe ou• … best righteousnesse is as a m• … nstruous ragge. If God should lay righteousnesse to the line and judgement to the plummet, should take such exceptions as he justly might at the most holy action that any Saint can offer to him;
then shall the offerings of Iudah and Ierusalem be pleasant unto the Lord. But in it self ou• … best righteousness is as a m• … nstruous rag. If God should lay righteousness to the line and judgement to the plummet, should take such exceptions as he justly might At the most holy actium that any Saint can offer to him;
or abide his comming? Say the papists what they will of merit of con• … ignitie, commensurate to eternall life ▪ and proportionable to the Iustice and • … everest scrutinie of the most pure and jealous God ▪ yet let the Conscience of the Holies• … of them all bee summon'd to single out the most pure and merito• … ious worke which he ever did,
or abide his coming? Say the Papists what they will of merit of con• … ignitie, commensurate to Eternal life ▪ and proportionable to the justice and • … everest scrutiny of the most pure and jealous God ▪ yet let the Conscience of the Holies• … of them all be summoned to single out the most pure and merito• … jous work which he ever did,
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and with that to ioyne issue with Gods Iustice to perish or be saved according as that most perfect of all his workes shall appeare • … ighteous or impure;
and with that to join issue with God's justice to perish or be saved according as that most perfect of all his works shall appear • … righteous or impure;
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How much more then in the best workes of unregenerate men? Their sacrifices uncleane and abominable before God, being offered upon the Altar of a defiled conscience, Prov. 15. 8. Tit. 1. 15. Their prayers and solemne meeting • … hatefull, loathsome ▪ impious, Esai. 1 ▪ 13, 14, 15. For either they are but the howlings of • … flicted men, that crie out for paine,
How much more then in the best works of unregenerate men? Their Sacrifices unclean and abominable before God, being offered upon the Altar of a defiled conscience, Curae 15. 8. Tit. 1. 15. Their Prayers and solemn meeting • … hateful, loathsome ▪ impious, Isaiah. 1 ▪ 13, 14, 15. For either they Are but the howlings of • … flicted men, that cry out for pain,
like Balaams As• … e, Math. 7 ▪ 21. or the wishings and wouldings of inordinate men, that pray for their lusts and not for their soules, Iam 4. 3. Or lastly the bold and unwarranted intrusions of presumptuous men, who without respect to the Word, Promises,
like Balaams As• … e, Math. 7 ▪ 21. or the wishings and wouldings of inordinate men, that pray for their Lustiest and not for their Souls, Iam 4. 3. Or lastly the bold and unwarranted intrusions of presumptuous men, who without respect to the Word, Promises,
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or Conditions of God ▪ would haue mercie from him without grace, and forgivenesse of sinne without for saking of sinne. Their mercies are cruell mercies;
or Conditions of God ▪ would have mercy from him without grace, and forgiveness of sin without for saking of sin. Their Mercies Are cruel Mercies;
their profession of religion but a forme of godlinesse, 2. Tim. 3. 5. All as I said before but the embalming of a carcasse, which abates nothing of the hideousnesse of it in the sight of God.
their profession of Religion but a Form of godliness, 2. Tim. 3. 5. All as I said before but the embalming of a carcase, which abates nothing of the hideousness of it in the sighed of God.
And now if the best workes of wicked men are so uncleane and full of filthinesse in Gods eyes, where then shall appeare their confessed sinnes? If their prayers and devotions stinke,
And now if the best works of wicked men Are so unclean and full of filthiness in God's eyes, where then shall appear their confessed Sins? If their Prayers and devotions stink,
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how much more in their persecution, in their reviling and scorning of the wayes of God? If their fastings and maceration be sinfull and not unto the Lord, Zach. 7. 5. What is their drunkennesse, their spuing and staggering, their clamors and uncleannesse, all their cursed complements and ceremonies of damnation?
how much more in their persecution, in their reviling and scorning of the ways of God? If their Fastings and maceration be sinful and not unto the Lord, Zach 7. 5. What is their Drunkenness, their spuing and staggering, their clamours and uncleanness, all their cursed compliments and ceremonies of damnation?
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and forborne thee with more patience then thou could'st have done a Toade, or Serpent, then which notwithstanding in his sight thou art farre more uncleane:
and forborn thee with more patience then thou Couldst have done a Toad, or Serpent, then which notwithstanding in his sighed thou art Far more unclean:
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Consider, that the Law of the Lord is pure, and his feare cleane, and his holynesse beautifull, the garments with which he clotheth his Priests, garments of comelynesse and prayse, made for glory and beauty;
Consider, that the Law of the Lord is pure, and his Fear clean, and his holiness beautiful, the garments with which he clotheth his Priests, garments of comeliness and praise, made for glory and beauty;
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Because I have purged thee, and thou wast not purged, thou shalt not bee purged from thy sinnes any more, till I have caused my furie to rest upon thee.
Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy Sins any more, till I have caused my fury to rest upon thee.
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So that as evill is a declination and swarving from the Law as a Rule, so it is sinne, and as it is a swarving from the Law as our beauty, so it is the staine and pollution of the soule. Secondly, it notes a positive foulenesse, an habituall (both naturall and contracted) defilednesse of minde and conscience,
So that as evil is a declination and swerving from the Law as a Rule, so it is sin, and as it is a swerving from the Law as our beauty, so it is the stain and pollution of the soul. Secondly, it notes a positive foulness, an habitual (both natural and contracted) defilednesse of mind and conscience,
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Ier. 13. 23. It is engraven upon their heart, written with an iron pen, and the claw of a diamond, and so fashion'd even in the very substance of the soule.
Jeremiah 13. 23. It is engraven upon their heart, written with an iron pen, and the claw of a diamond, and so fashioned even in the very substance of the soul.
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Ier. 17. 1. It is an iniquitie marked, which cannot bee washed away with niter and much sope, no more then markes imprinted and incorporated in the substance of a vessell.
Jeremiah 17. 1. It is an iniquity marked, which cannot be washed away with niter and much soap, no more then marks imprinted and incorporated in the substance of a vessel.
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as drunkennesse, gluttonie, uncleannesse, &c. yet certaine it is that every sinne defiles both flesh and spirit, by the reason of their mutuall dependencie in being and working, and of the contagious quality of sinne. Sinnes of the flesh soake and sinke and eate in to the bottome of the spirit, to drowne that with hardnesse, insensibility, errour, security, inconsideratenesse, contempt of God, &c. and the sinnes of the spirit breake out like plague sores into the flesh, pride into the eye, malice into the hand, heresie• … to the tongue, superstition and idolatry into the knee, &c. the soule and body have so neere communion, that one can no more sinne al• … e without the contagion of the other,
as Drunkenness, gluttony, uncleanness, etc. yet certain it is that every sin defiles both Flesh and Spirit, by the reason of their mutual dependency in being and working, and of the contagious quality of sin. Sinnes of the Flesh soak and sink and eat in to the bottom of the Spirit, to drown that with hardness, insensibility, error, security, inconsiderateness, contempt of God, etc. and the Sins of the Spirit break out like plague sores into the Flesh, pride into the eye, malice into the hand, heresie• … to the tongue, Superstition and idolatry into the knee, etc. the soul and body have so near communion, that one can no more sin al• … e without the contagion of the other,
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Secondly, this infection staies not in a mans selfe onely, but runnes forth upon others, to leade and misguide them; we will certainely doe as we have done, We and our kings, our princes,
Secondly, this infection stays not in a men self only, but runs forth upon Others, to lead and misguide them; we will Certainly do as we have done, We and our Kings, our Princes,
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If a minister be loose and scandalous, a magistrate carelesse and rustie, a gentleman rude a• … d uncleane, a man that professeth the power of godlinesse, unjust and worldly, strange it is how the lower and more ignorant ranke of men, who beleeve that surely such men as these are not by their places so farre from,
If a minister be lose and scandalous, a magistrate careless and rusty, a gentleman rude a• … worser unclean, a man that Professes the power of godliness, unjust and worldly, strange it is how the lower and more ignorant rank of men, who believe that surely such men as these Are not by their places so Far from,
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It is not so strange to see a godly man misguided and seduc'd by the errours of others like himselfe, the estimation of whose persons may over-rule the opiniō of their actions,
It is not so strange to see a godly man misguided and seduced by the errors of Others like himself, the estimation of whose Persons may overrule the opinion of their actions,
But that a Holy man should carch infection from the example of another who is in the gall of b• … ternesse, is a thing that wonderfully sets f• … th the corruption of our nature,
But that a Holy man should carch infection from the Exampl of Another who is in the Gall of b• … ternesse, is a thing that wonderfully sets f• … th the corruption of our nature,
and insensible decay of grace upon him secretly, and therefore the more dangerously conveyes a mediocritie and compliancie of Spirit with formes onely of godlinesse and pharisaicall outsides, begets much dispensation and allowance in many errours, that he may keepe pace,
and insensible decay of grace upon him secretly, and Therefore the more dangerously conveys a mediocrity and compliancy of Spirit with forms only of godliness and pharisaical outsides, begets much Dispensation and allowance in many errors, that he may keep pace,
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It puts a leprosie into the stone in the wall, and the beame in the house, barrennesse into the earth, mourning into the Elements, consumption into the Beasts and Birds, bondage, vanitie, griefe, and at last combustion and dissolution upon the whole frame of nature.
It puts a leprosy into the stone in the wall, and the beam in the house, Barrenness into the earth, mourning into the Elements, consumption into the Beasts and Birds, bondage, vanity, grief, and At last combustion and dissolution upon the Whole frame of nature.
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It notes that that estate wherein they were in their sinnes, was so deadly, that the cure of them was very difficult, it required the repetition of Gods power and mercie.
It notes that that estate wherein they were in their Sins, was so deadly, that the cure of them was very difficult, it required the repetition of God's power and mercy.
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nor the body wrapp'd, or wash'd, or tended at all, how quickly would it be that from the wombe of the mother it would drop into the wombe of the Earth? The state of sinne is an estate of nakednesse, blood, impotencie, obnoxiousnesse to all the temptations and snares of Sathan, to all the darts of death and hell.
nor the body wrapped, or washed, or tended At all, how quickly would it be that from the womb of the mother it would drop into the womb of the Earth? The state of sin is an estate of nakedness, blood, impotency, obnoxiousness to all the temptations and snares of Sathan, to all the darts of death and hell.
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It is sinne which puts horror into the Law, makes that which was at first a Law of life and liberty to be a Law of bondage and death, full of weaknesse, unprofitablenesse, hideousnesse, and curses.
It is sin which puts horror into the Law, makes that which was At First a Law of life and liberty to be a Law of bondage and death, full of weakness, unprofitableness, hideousness, and curses.
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It is sinne which puts malignity and venome into the very Gospell, making it a savor of Death unto Death, that is, of another deeper death and sorer condemnation, which by trampling upon the blood of Christ wee draw upon our selves,
It is sin which puts malignity and venom into the very Gospel, making it a savour of Death unto Death, that is, of Another Deeper death and Sorer condemnation, which by trampling upon the blood of christ we draw upon our selves,
It is sinne which, in a sort, and to speake after the manner of men, hath put hatred into God himselfe, hath moved the most mercifull, gratious and compassionate Creator, to hate the things which he made,
It is sin which, in a sort, and to speak After the manner of men, hath put hatred into God himself, hath moved the most merciful, gracious and compassionate Creator, to hate the things which he made,
If God had look'd round about his owne workes, hee could have found nothing but Goodnesse in them, and theresore nothing but Love in himselfe. But when sinne came into the World, it made the Lord repent, and grieve, and hate, and destroy his owne workmanship.
If God had looked round about his own works, he could have found nothing but goodness in them, and Therefore nothing but Love in himself. But when sin Come into the World, it made the Lord Repent, and grieve, and hate, and destroy his own workmanship.
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And the consideration hereof should drive us all like Lepers and polluted wretches to that Fountaine in Israell which is opened for sinne and for uncleannesse, to buy of him white rayment that wee may be clothed,
And the consideration hereof should drive us all like Lepers and polluted wretches to that Fountain in Israel which is opened for sin and for uncleanness, to buy of him white raiment that we may be clothed,
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For as rectum is sui index & obliqui so purum is sui index & impuri, That which is right and pure is the measure and discovery of that which is crooked and impure.
For as rectum is sui index & obliqui so purum is sui index & Impurity, That which is right and pure is the measure and discovery of that which is crooked and impure.
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Now the Law is Right, Pure, Holy, l• … st, Good, Lovely, Honourable, Cleane; and therefore very apt to discover the contrary affections and properties in sinne.
Now the Law is Right, Pure, Holy, l• … Saint, Good, Lovely, Honourable, Clean; and Therefore very apt to discover the contrary affections and properties in sin.
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And having gotten by the Law acquaintance with our selves, there is then fit place for the Apostles precept, To cleanse our selves from all filthinesse of flesh and spirit.
And having got by the Law acquaintance with our selves, there is then fit place for the Apostles precept, To cleanse our selves from all filthiness of Flesh and Spirit.
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and lifted up hands full of blood, and then comes the like precepts to the Apostles here, wash ye, make ye cleane, put away the evill of your doings from before mine eyes, &c.
and lifted up hands full of blood, and then comes the like Precepts to the Apostles Here, wash you, make you clean, put away the evil of your doings from before mine eyes, etc.
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But can an uncleane thing cleanse it selfe? Can that which is intrinsecally, naturally, inherently uncleare purifie it selfe? It may pollute any thing which toucheth it,
But can an unclean thing cleanse it self? Can that which is intrinsically, naturally, inherently unclear purify it self? It may pollute any thing which touches it,
but hee who of dead Earth made a living man, is able of stones to raise up children unto Abraham, and the worke of conversion is a worke of vivification.
but he who of dead Earth made a living man, is able of stones to raise up children unto Abraham, and the work of conversion is a work of vivification.
and I will give them an heart of flesh, that they may walke in my statutes, &c. So then God commands us to cleanse our selves when yet it is his owne worke. First, to teach us that what he doth is not out of dutie or debt, but of Grace and Favour for when he doth that which he commands, it is manifest that ours was the duty, and therefore his the great• … r mercy, to give us mony wherewith to pay him the debt we owed.
and I will give them an heart of Flesh, that they may walk in my statutes, etc. So then God commands us to cleanse our selves when yet it is his own work. First, to teach us that what he does is not out of duty or debt, but of Grace and Favour for when he does that which he commands, it is manifest that ours was the duty, and Therefore his the great• … r mercy, to give us money wherewith to pay him the debt we owed.
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Therefore Hee commandeth us the things which we cannot doe, that we might know of whom to begge them, for it is Faith alone which obtaineth by Prayer that which the Law requireth onely but cannot effect, by reason of the weaknesse of it.
Therefore He commands us the things which we cannot do, that we might know of whom to beg them, for it is Faith alone which obtaineth by Prayer that which the Law requires only but cannot Effect, by reason of the weakness of it.
In another place he promiseth, I will sprinkle cleane water upon you, and you shall be cleane from all your filthinesse and from all your idols will I cleanse you;
In Another place he promises, I will sprinkle clean water upon you, and you shall be clean from all your filthiness and from all your Idols will I cleanse you;
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How can these things consist together, He commands us to doe that which hee promiseth to doe himselfe? but onely to shew that God gives what he requires.
How can these things consist together, He commands us to do that which he promises to do himself? but only to show that God gives what he requires.
and how a man ought to make use of the promises to inferre and presse upon his conscience this dutie of clansing himselfe. Here then first we must note, that promises doe containe the matter of rewards, and are for the most part so proposed unto us.
and how a man ought to make use of the promises to infer and press upon his conscience this duty of clansing himself. Here then First we must note, that promises do contain the matter of rewards, and Are for the most part so proposed unto us.
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Abating onely the first promise of ca• … ing unto the obedience of Faith, which I conceive is rather made unto Christ in our behalfe ( Aske of me and I will give thee the heath• … n for thine inheritance and the uttermost parts of the earth for thy possession ) then unto us formally, because the seede of Abraham are the subject of the promises, I say excepting onely that, I conceive all other promises to beare in them the nature of a reward, and so to carry relation to presupposed Services. For benefits have usually burdens and engagements with them,
Abating only the First promise of ca• … ing unto the Obedience of Faith, which I conceive is rather made unto christ in our behalf (Ask of me and I will give thee the heath• … n for thine inheritance and the uttermost parts of the earth for thy possession) then unto us formally, Because the seed of Abraham Are the Subject of the promises, I say excepting only that, I conceive all other promises to bear in them the nature of a reward, and so to carry Relation to presupposed Services. For benefits have usually burdens and engagements with them,
so that promises being the representation of rewards, and rewards the consequents of service, and all services being generally comprehended in this of cleansing our selves from all • … ilthinesse,
so that promises being the representation of rewards, and rewards the consequents of service, and all services being generally comprehended in this of cleansing our selves from all • … ilthinesse,
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The Gospell which is the Word of Promise hath an obedience annexed unto it, which the Apostle cals the Obedience of the Gospell: And Faith being the hand to receive the promises hath an obedience annexed vnto it likewise, which the same Apostle cals the obedience of Faith, for it is not only a hand to receive, but a hand to worke.
The Gospel which is the Word of Promise hath an Obedience annexed unto it, which the Apostle calls the obedience of the Gospel: And Faith being the hand to receive the promises hath an Obedience annexed unto it likewise, which the same Apostle calls the Obedience of Faith, for it is not only a hand to receive, but a hand to work.
To live to our selves, and yet lay claime to the promis• … s, is to make God a lyer, not to beleeve the record which hee gives of himselfe, that he will not cast away pretious things upon swine.
To live to our selves, and yet lay claim to the promis• … s, is to make God a liar, not to believe the record which he gives of himself, that he will not cast away precious things upon Swine.
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His promises are free in fier• …, made onely out of Grace, but conditionall in facto esse, performed and accomplished with dependance upon duties in us.
His promises Are free in fier• …, made only out of Grace, but conditional in facto esse, performed and accomplished with dependence upon duties in us.
God is Faithfull, saith the Apostle, who shall stablish you and keep you from evill, there is the promise, and we are confident that you will doe the things which we command you there is the duty which that promise cales for.
God is Faithful, Says the Apostle, who shall establish you and keep you from evil, there is the promise, and we Are confident that you will do the things which we command you there is the duty which that promise cales for.
Secondly, Promises are apt to purifie not onely as arguments to induce it, but likewise as efficiens causes and principles, being by Faith apprehended, of our Holynesse. And so the force of the reason is the fame,
Secondly, Promises Are apt to purify not only as Arguments to induce it, but likewise as Efficients Causes and principles, being by Faith apprehended, of our Holiness. And so the force of the reason is the fame,
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His Iustice, Truth, ahd Fidelity are the reasons of fulfilling promises, because in them hee maketh himselfe our debtor (Therefore saith the Apostle, There is laid up for mee a Crowne of righteousnesse which God the righteous Iudge shall give unto me• …;
His justice, Truth, and Fidis Are the Reasons of fulfilling promises, Because in them he makes himself our debtor (Therefore Says the Apostle, There is laid up for me a Crown of righteousness which God the righteous Judge shall give unto me• …;
One would thinke a man should rather feare the revenge then expect the forgivenesse of sinnes by Gods • … ustice, but God is as Iust in performing the mercy which Hee promiseth, as in executing the vengeance which he threatneth.
One would think a man should rather Fear the revenge then expect the forgiveness of Sins by God's • … ustice, but God is as Just in performing the mercy which He promises, as in executing the vengeance which he threatens.
So then Iustice and Fidelity are the reasons of fulfilling promises, but Gods Love and Mercy is the onely reason of making promises. The Lord did not set his Love upon you nor choose you (saith Moses to Israel) because ye were more in number then any people,
So then justice and Fidis Are the Reasons of fulfilling promises, but God's Love and Mercy is the only reason of making promises. The Lord did not Set his Love upon you nor choose you (Says Moses to Israel) Because you were more in number then any people,
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but because the Lord Loved you, that is the ground of making the promise, and because he would keepe the oath which he had sworne to your fathers, that was the ground of performing his promise. For thy Words sake,
but Because the Lord Loved you, that is the ground of making the promise, and Because he would keep the oath which he had sworn to your Father's, that was the ground of performing his promise. For thy Words sake,
According to thine owne heart, that is, ex mero mot• …, out of pure and unexcited love, thou didst give thy Word and Promise, and for thy Word sake thou hast performed it, not for any thing that was in mee (for wh• … am • … O Lord,
According to thine own heart, that is, ex mero mot• …, out of pure and unexcited love, thou didst give thy Word and Promise, and for thy Word sake thou hast performed it, not for any thing that was in me (for wh• … am • … O Lord,
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Why Truth to Iacob, and Mercy to Abraham? We must note, the promise after a sort began in Abraham (therefore he is call'd the Father of the Faithfull ) and when God makes a promise, it is onely out of Mercie; but the Promise was continued unto • … a cob, who being Abrahams seede was an hei• … e of the Promise, and so the inheritance which was out of mercy given unto Abraham, did out of Truth and fidelitie descend unto Iacob, the seede of Abraham; and therefore we shall finde Covenant, Mercy, and Oath ioyned together in the Scripture, to note unto us both the ground of making the Covenant, Mercy ▪ and the ground of performing the Covenant made, the Truth and Fidelity of God.
Why Truth to Iacob, and Mercy to Abraham? We must note, the promise After a sort began in Abraham (Therefore he is called the Father of the Faithful) and when God makes a promise, it is only out of Mercy; but the Promise was continued unto • … a cob, who being Abrahams seed was an hei• … e of the Promise, and so the inheritance which was out of mercy given unto Abraham, did out of Truth and Fidis descend unto Iacob, the seed of Abraham; and Therefore we shall find Covenant, Mercy, and Oath joined together in the Scripture, to note unto us both the ground of making the Covenant, Mercy ▪ and the ground of performing the Covenant made, the Truth and Fidis of God.
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Hope is for this reason in Scripture compared to an Anker both sure and stedfast, because it must have something of firmenesse and stabilitie to fasten upon before it can secure the Soule in any tempest.
Hope is for this reason in Scripture compared to an Anchor both sure and steadfast, Because it must have something of firmness and stability to fasten upon before it can secure the Soul in any tempest.
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So Abraham is said to have beleeved against hope in hope that hee should be the father of many nations and the ground of that hope is added, According to that which was spoken, to that word of Promise, • … o shall thy se• … de be.
So Abraham is said to have believed against hope in hope that he should be the father of many Nations and the ground of that hope is added, According to that which was spoken, to that word of Promise, • … oh shall thy se• … de be.
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And else where he is said to have looked for a City which had foundations; that is a Citie which was built upon the Immutable stabilitie of Gods • … ath and Promise.
And Else where he is said to have looked for a city which had foundations; that is a city which was built upon the Immutable stability of God's • … ath and Promise.
Thus we see Promises are the grounds of our Hop• …, and Hop• … is of a cleansing nature. The Grace of God, saith the Apostle, teacheth as to deny 〈 ◊ 〉 and worldly lusts,
Thus we see Promises Are the grounds of our Hop• …, and Hop• … is of a cleansing nature. The Grace of God, Says the Apostle, Teaches as to deny 〈 ◊ 〉 and worldly Lustiest,
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the reason whereof is presently enforced, Looking for that blessed Hope, and the Glorious appearing of the great God. And againe, He that hath this hope in him, saith S. Iohn, namely to bee like him at his comming, Purifieth himselfe even as He is Pure.
the reason whereof is presently Enforced, Looking for that blessed Hope, and the Glorious appearing of the great God. And again, He that hath this hope in him, Says S. John, namely to be like him At his coming, Purifieth himself even as He is Pure.
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Hee that hopeth to be fully like Christ hereafter, and to come to the measure of the stature of his fulnesse, will labour to his uttermost to bee as he was in this World.
He that Hopes to be Fully like christ hereafter, and to come to the measure of the stature of his fullness, will labour to his uttermost to be as he was in this World.
He that loveth not his brother whom hee hath seene, how can hee love God whom he hath not seene? That is, He that cannot endure nor looke on that little glimpse and ray of Holynesse which is in his brother, in one of the same passions, infirmities and corruptions with himselfe, will much lesse be able to abide the light of the Sonne of righteousnesse,
He that loves not his brother whom he hath seen, how can he love God whom he hath not seen? That is, He that cannot endure nor look on that little glimpse and ray of Holiness which is in his brother, in one of the same passion, infirmities and corruptions with himself, will much less be able to abide the Light of the Son of righteousness,
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Blind presumptions, ignorant wishings and wouldings hee may have, but no true Hope at all. For that ever supposeth some knowledge and preapprehension of the Goodnesse of that which is Hoped for; and there is nothing in Heaven which wickedmen do not hate as very evill to them;
Blind presumptions, ignorant wishings and wouldings he may have, but no true Hope At all. For that ever Supposeth Some knowledge and preapprehension of the goodness of that which is Hoped for; and there is nothing in Heaven which Wickedmen do not hate as very evil to them;
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the Presence of the most Holy God, the purity and brightnesse of his Glory, the Company of Christ Iesus and his Saints, &c. If they might be suffered first to have a view of it,
the Presence of the most Holy God, the purity and brightness of his Glory, the Company of christ Iesus and his Saints, etc. If they might be suffered First to have a view of it,
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Hope begets Love (whom having not seene, ye love, saith the Apostle) Hope to bee like Christ hereafter will worke a love and desire to expresse so much as wee can of his Image here.
Hope begets Love (whom having not seen, you love, Says the Apostle) Hope to be like christ hereafter will work a love and desire to express so much as we can of his Image Here.
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Notably doth Saint Paul set forth this purifying propertie of hope in the promises. I follow after, if that I may apprehend that for which also I am apprehended of Christ Iesus.
Notably does Saint Paul Set forth this purifying property of hope in the promises. I follow After, if that I may apprehend that for which also I am apprehended of christ Iesus.
and made mee sit together in Heavenly places, and this hope to come to him at last, to attaine to that price of the high calling of God in Christ Iesus, makes me presse,
and made me fit together in Heavenly places, and this hope to come to him At last, to attain to that price of the high calling of God in christ Iesus, makes me press,
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now as by the Cable a man may draw his vessell to the Anker, so the Soule being fixed by hope vnto Christ, doth hale and draw it selfe neerer and neerer unto him.
now as by the Cable a man may draw his vessel to the Anchor, so the Soul being fixed by hope unto christ, does hale and draw it self nearer and nearer unto him.
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Therefore Abraham stagger'd not through unbeliefe, but gave glory to God, because he was fully perswaded, that what he had promised he was able to performe.
Therefore Abraham staggered not through unbelief, but gave glory to God, Because he was Fully persuaded, that what he had promised he was able to perform.
for faith also hath a cleansing property, It purifieth the heart, and worketh by love, and looketh upon the things promised as desireable things, rejoyceth in them,
for faith also hath a cleansing property, It Purifieth the heart, and works by love, and looks upon the things promised as desirable things, Rejoiceth in them,
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The Strumpet in the Proverbes, that said to the young man, Come let us take our fill of loves, conceiv'd most adequate satisfaction to her adulterous lusts by that way.
The Strumpet in the Proverbs, that said to the young man, Come let us take our fill of loves, conceived most adequate satisfaction to her adulterous Lustiest by that Way.
But now faith fixing upon sure mercies, upon promises which cannot be abrogated or disannull'd (being made i• … eversible by the oath of God, who after hee hath sworne cannot repent) and seeing not onely stabilitie, but pretiousnesse in the promises,
But now faith fixing upon sure Mercies, upon promises which cannot be abrogated or Disannulled (being made i• … eversible by the oath of God, who After he hath sworn cannot Repent) and seeing not only stability, but Preciousness in the promises,
and through them looking upon the great goodnesse of the things contained in them as already subsisting and present to the soule, and by this meanes overcomming the world (whose onely prejudice and advantage against Christ is this, that the things which hee promiseth are long hence to come,
and through them looking upon the great Goodness of the things contained in them as already subsisting and present to the soul, and by this means overcoming the world (whose only prejudice and advantage against christ is this, that the things which he promises Are long hence to come,
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which difference faith destroieth, by giving a subsistence and spirituall presence of things hoped for to the soule ) by this meanes, I say, faith doth mightily prevaile to draw a man unto such holinesse,
which difference faith Destroyeth, by giving a subsistence and spiritual presence of things hoped for to the soul) by this means, I say, faith does mightily prevail to draw a man unto such holiness,
that puritie which is eminenter and infinitely in Gods most holy nature is formaliter, or secundum modum creaturae, so farre as the image of his infinite holinesse is expressible in a narrow creature, fashioned in and communicated unto us by our union with Christ.
that purity which is Eminently and infinitely in God's most holy nature is formaliter, or secundum modum creaturae, so Far as the image of his infinite holiness is expressible in a narrow creature, fashioned in and communicated unto us by our Union with christ.
Secondly, a fellowship with God in his blessednesse, namely in that beatificall vision, and brightnesse of glory which from the face and fulnesse of Iesus Christ (who as a second Adam is made unto us the Authour and Fountaine of all heavenly things) shall at last in fulnesse,
Secondly, a fellowship with God in his blessedness, namely in that beatifical vision, and brightness of glory which from the face and fullness of Iesus christ (who as a second Adam is made unto us the Author and Fountain of all heavenly things) shall At last in fullness,
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For as we say of the Word in generall, so more especially of the Promises, they are operative words, and doe produce some reall effects, being received by faith.
For as we say of the Word in general, so more especially of the Promises, they Are operative words, and do produce Some real effects, being received by faith.
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so in the word and promises of God sealed by the bloud of Christ, ratified by the oath of the Covenant, testified by the Spirit of Truth, deliver'd by the hand of Mercy,
so in the word and promises of God sealed by the blood of christ, ratified by the oath of the Covenant, testified by the Spirit of Truth, Delivered by the hand of Mercy,
namely, the cleansing of our sinfull nature from the pollutions of the world, and the transforming thereof into the image and purity of the divine nature.
namely, the cleansing of our sinful nature from the pollutions of the world, and the transforming thereof into the image and purity of the divine nature.
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Fourthly, Promises are the efficient causes of our purification, as they are the Raies and Beames of Christ the Sunne of Righteousnesse, in whom they are all founded and established.
Fourthly, Promises Are the efficient Causes of our purification, as they Are the Rays and Beams of christ the Sun of Righteousness, in whom they Are all founded and established.
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They are All in him Yea, and in him Amen. Every promise by faith apprehended carries a man to Christ, and to the consideration of our unity with him, in the right whereof we have claime to the Promises; even as every line in a circumference,
They Are All in him Yea, and in him Amen. Every promise by faith apprehended carries a man to christ, and to the consideration of our unity with him, in the right whereof we have claim to the Promises; even as every line in a circumference,
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For they were not made to seeds as many, but to seed, namely to Christ, in aggregato, as comprehending the head and the members in the unitie of one body.
For they were not made to seeds as many, but to seed, namely to christ, in aggregato, as comprehending the head and the members in the unity of one body.
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So then every Promise carrying us to that Vnitie which we have with Christ by his spirit (who is therefore call'd a spirit of Adoption, because he vesteth us with the sonneship of Christ,
So then every Promise carrying us to that Unity which we have with christ by his Spirit (who is Therefore called a Spirit of Adoption, Because he vesteth us with the sonship of christ,
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Therefore the Apostle useth this for an argument, why the regenerate cannot si• (namely in that universall and complete manner as others doe) because they have the seed of God abiding in them, that is, his Word, Spirit,
Therefore the Apostle uses this for an argument, why the regenerate cannot si• (namely in that universal and complete manner as Others do) Because they have the seed of God abiding in them, that is, his Word, Spirit,
Hath God of meere Grace made assurance of so pretious things to me who by nature am a filthy and uncleane Creature, obnoxious to all the curses and vengeance in his booke? Hath he wrought so great deliverance, and laid up such unsearchable riches for my soule? and should I againe breake his Commandements,
Hath God of mere Grace made assurance of so precious things to me who by nature am a filthy and unclean Creature, obnoxious to all the curses and vengeance in his book? Hath he wrought so great deliverance, and laid up such unsearchable riches for my soul? and should I again break his commandments,
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so that there should be no escaping? Should I not rather labour to feele the comforts and power of these Promises, encouraging mee to walke worthy of so great meroy,
so that there should be no escaping? Should I not rather labour to feel the comforts and power of these Promises, encouraging me to walk worthy of so great Mercy,
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and so high a calling? to walke meete for the participation of the Inheritance of the Saints in light? Shall I that am reserv'd to such honour, live in the meane time after the lusts of the Gentiles, who have no hope? Hath God distinguished me by his Spirit and Promises from the world,
and so high a calling? to walk meet for the participation of the Inheritance of the Saints in Light? Shall I that am reserved to such honour, live in the mean time After the Lustiest of the Gentiles, who have no hope? Hath God distinguished me by his Spirit and Promises from the world,
and shall I confound my selfe againe? Shall I requite evill for good to the hurt of mine owne soule? These and the like are the reasonings of the heart from the beauty and purity of the Promises.
and shall I confound my self again? Shall I requite evil for good to the hurt of mine own soul? These and the like Are the reasonings of the heart from the beauty and purity of the Promises.
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Thirdly and lastly, Promises are Arguments to inferre our Purification, because in many of them that is the very Matter of which they consist, and so the power and fidelity of God is engag'd for our Purification.
Thirdly and lastly, Promises Are Arguments to infer our Purification, Because in many of them that is the very Matter of which they consist, and so the power and Fidis of God is engaged for our Purification.
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from all your filthinesse and from all your idoles will I clense you, &c. And againe, They shall not defile themselues any more with their idoles, nor with their detestable things,
from all your filthiness and from all your Idols will I cleanse you, etc. And again, They shall not defile themselves any more with their Idols, nor with their detestable things,
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Which Promises, bringing along the fidelity and power of God to our faith, doe settle our hearts amidst all the corruptions and impotencies of our nature.
Which Promises, bringing along the Fidis and power of God to our faith, do settle our hearts amid all the corruptions and Impotencies of our nature.
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When the conscience is once throughly acquainted with the sight of its owne foulnesse, with the sense of that life and power which is in concupiscence, it findes it then a great difficultie to rest in any hope of having lusts either subdued or forgiuen.
When the conscience is once thoroughly acquainted with the sighed of its own foulness, with the sense of that life and power which is in concupiscence, it finds it then a great difficulty to rest in any hope of having Lustiest either subdued or forgiven.
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Therefore in this case the Lord carries our Faith to the consideration of his Power, Grace, and Fidelity, which surpasseth not onely the knowledge but the very coniectures and contrivances of the hearts of men.
Therefore in this case the Lord carries our Faith to the consideration of his Power, Grace, and Fidis, which Surpasses not only the knowledge but the very Conjectures and contrivances of the hearts of men.
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The Apostle saith, That Christ was declared to be the Sonne of God with power, according to the Spirit of holinesse, by the resurrection from the dead ▪ That Spirit which raised Him from the dead is therefore called a spirit of Holinesse,
The Apostle Says, That christ was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead ▪ That Spirit which raised Him from the dead is Therefore called a Spirit of Holiness,
When Saint Paul had such a bitter conflict with the thorne in his flesh, the vigor and stirrings of concupiscence within him, he had no refuge nor comfort but onely in the sufficiencie of Gods grace, which was able in due time to worke away and purge out his lusts.
When Saint Paul had such a bitter conflict with the thorn in his Flesh, the vigor and stirrings of concupiscence within him, he had no refuge nor Comfort but only in the sufficiency of God's grace, which was able in due time to work away and purge out his Lustiest.
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Though wee know not how this can be done, that such dead bones, soules that are even rotten in their sinnes, should be cleansed from their filthinesse, and live againe: yet he knowes;
Though we know not how this can be done, that such dead bones, Souls that Are even rotten in their Sins, should be cleansed from their filthiness, and live again: yet he knows;
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I will but name those in the words before the Text (to which it referres.) The Lord promiseth to Dwell in us as in spirituall Temples, and this proves that wee ought to keepe our selues Cleane, that wee may be fit habitations for so Dovelike and pure a spirit.
I will but name those in the words before the Text (to which it refers.) The Lord promises to Dwell in us as in spiritual Temples, and this Proves that we ought to keep our selves Clean, that we may be fit habitations for so Dovelike and pure a Spirit.
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Flee for• … ication (saith the Apostle) why? know you not that your bodie is the Temple of the holy Ghost which is in you — therefore glorifie God in your bodies and spirits for they are Gods. And againe.
Flee for• … ication (Says the Apostle) why? know you not that your body is the Temple of the holy Ghost which is in you — Therefore Glorify God in your bodies and spirits for they Are God's And again.
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And if we call him father, who without respect of persons judgeth according to every mans workes, we should passe the time of our sojourning here in feare.
And if we call him father, who without respect of Persons Judgeth according to every men works, we should pass the time of our sojourning Here in Fear.
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Ye are a chosen generation (saith Saint Peter) a royall priesthood, a holy nation, a peculiar people, that you should shew forth the vertues of him, who hath called you out of darknesse into his marvellous light. When yee were of the world, ye were then strangers to the Covenant,
You Are a chosen generation (Says Faint Peter) a royal priesthood, a holy Nation, a peculiar people, that you should show forth the Virtues of him, who hath called you out of darkness into his marvellous Light. When ye were of the world, you were then Strangers to the Covenant,
and prize the promises, to store up and hide the word in our hearts, to have it Dwell richly in us, that in evill times and dayes of temptation wee may have some holdfast to relie upon.
and prize the promises, to store up and hide the word in our hearts, to have it Dwell richly in us, that in evil times and days of temptation we may have Some holdfast to rely upon.
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In times of plenty, security, and peace, men go calmely on without feare or suspicion; but when stonnes arise, when God either hides his face, or lets out his displeasure,
In times of plenty, security, and peace, men go calmly on without Fear or suspicion; but when stonnes arise, when God either hides his face, or lets out his displeasure,
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or throwes men upon any extremities, then there is no hope but in our a• … ker, no stay nor reliefe but in Gods promises, which are setled and sure, established in heauen,
or throws men upon any extremities, then there is no hope but in our a• … ker, no stay nor relief but in God's promises, which Are settled and sure, established in heaven,
but to become a dry and wither'd stocke of • … esse, yet herein was the ground of all his salvation and of all his desire, that the Lord had made with him an Everlasting Covenant, order'd in all things and 〈 ◊ 〉, that he had 〈 ◊ 〉 by his hol• … nesse that he would not faile David;
but to become a dry and withered stock of • … esse, yet herein was the ground of all his salvation and of all his desire, that the Lord had made with him an Everlasting Covenant, ordered in all things and 〈 ◊ 〉, that he had 〈 ◊ 〉 by his hol• … ness that he would not fail David;
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Now that wee may the better apply the Promises to our selves, and establish our hearts in the truth and fidelity of God by them, wee may make use of these few Rules, amongst divers others which might be given.
Now that we may the better apply the Promises to our selves, and establish our hearts in the truth and Fidis of God by them, we may make use of these few Rules, among diverse Others which might be given.
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First, Promis• … s generally made, and so in medio for all, or particularly to some, are by the ground of them equally appliable to any in any condition unto which the promises are • … utable.
First, Promis• … s generally made, and so in medio for all, or particularly to Some, Are by the ground of them equally appliable to any in any condition unto which the promises Are • … utable.
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Take any promise and follow it to its originall, and it will undoubtedly carry to Christ, in whom alone it is Yea and Amen, that is hath its truth, certainety, and stability all from him.
Take any promise and follow it to its original, and it will undoubtedly carry to christ, in whom alone it is Yea and Amen, that is hath its truth, certainty, and stability all from him.
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Now the Promises meeting in Christ ▪ cannot be severed or have a partition made o• … them to severall men (for every beleever hath All Christ, Christ is not divided ) any other wise then the exigence of mens present estates doth diversifie them,
Now the Promises meeting in christ ▪ cannot be severed or have a partition made o• … them to several men (for every believer hath All christ, christ is not divided) any other wise then the exigence of men's present estates does diversify them,
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The Lord in aslenting to Salomons prayer, made a generall promise to any man, or to all the people ▪ that what prayer or supplication soever should be made towards his temple, he would heare in heaven and forgive, &c. 〈 ◊ 〉 bei• … g after in distresse, applied this generall to hi• … 〈 ◊ 〉 present 〈 ◊ 〉, when the children of Ammon, 〈 ◊ 〉 ▪ and Mount Seir came to turne Israel out of their possessions.
The Lord in aslenting to Solomon's prayer, made a general promise to any man, or to all the people ▪ that what prayer or supplication soever should be made towards his temple, he would hear in heaven and forgive, etc. 〈 ◊ 〉 bei• … g After in distress, applied this general to hi• … 〈 ◊ 〉 present 〈 ◊ 〉, when the children of Ammon, 〈 ◊ 〉 ▪ and Mount Seir Come to turn Israel out of their possessions.
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as the Lord himselfe had before applied it from Moses to Ioshua, Let your conversation be without covetousnesse — for as God was with Ioshua, so will he be with thee, He will not faile thee nor forsake thee.
as the Lord himself had before applied it from Moses to Ioshua, Let your Conversation be without covetousness — for as God was with Ioshua, so will he be with thee, He will not fail thee nor forsake thee.
When thou art con verted strengthen thy brethren, that is, comfort and revive them by thine owne experience, that when they are brought • … nto the like case with thee they may have the benefit of the same intercessor and the sympathy and compassion of the same Saviour who deliver'd thee.
When thou art con verted strengthen thy brothers, that is, Comfort and revive them by thine own experience, that when they Are brought • … unto the like case with thee they may have the benefit of the same intercessor and the Sympathy and compassion of the same Saviour who Delivered thee.
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As our Saviour saith in matter of dutie. What • … 〈 ◊ 〉 • … nto you, I say unto All, so we may say of him in matter of mercy, What he promiseth unto any, he promiseth unto al• … in an equall estate.
As our Saviour Says in matter of duty. What • … 〈 ◊ 〉 • … unto you, I say unto All, so we may say of him in matter of mercy, What he promises unto any, he promises unto al• … in an equal estate.
It is good therefore to observe the truth of God in his Promises to others, and when we finde our selves reduced unto their condition, to apply it unto our selves, that we through patience and comfort of the Scriptures may have hope.
It is good Therefore to observe the truth of God in his Promises to Others, and when we find our selves reduced unto their condition, to apply it unto our selves, that we through patience and Comfort of the Scriptures may have hope.
This is the counsell of Saint • … awes, Take my brethren the Prophets for an exam• … le of suffering affliction and of patience — yee have heard of the patience of • … ob,
This is the counsel of Saint • … awes, Take my brothers the prophets for an exam• … le of suffering affliction and of patience — ye have herd of the patience of • … ob,
And saint Paul assures us that for this cause God comforted him in his tribulation, that he might be able to comfort them who might be in any trouble with the comfort wherewith • … ee himselfe had beene comforted by God.
And saint Paul assures us that for this cause God comforted him in his tribulation, that he might be able to Comfort them who might be in any trouble with the Comfort wherewith • … ee himself had been comforted by God.
A poore Christian might object, A• … as If I were an Apostle ▪ if I had such graces, such services, such wayes of glorifying God as Paul had, I might hope for the same power and providence of God in my afflictions as he findes.
A poor Christian might Object, A• … as If I were an Apostle ▪ if I had such graces, such services, such ways of glorifying God as Paul had, I might hope for the same power and providence of God in my afflictions as he finds.
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therefore though I am tormented with a goute or stone, the tongue will not speake, the head will not worke, the hand will not distribute any thing for me.
Therefore though I am tormented with a gout or stone, the tongue will not speak, the head will not work, the hand will not distribute any thing for me.
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The Redeemer shall come unto Sion, and unto them that returne from transgression in Iacob, Esai. 59 ▪ 20. But hee who should consider the extreme obstinacie and stubbornnesse of that people against the Gospell, would thinke it impossible, that they should ever bee pull'd out of the s• … are of the Divell;
The Redeemer shall come unto Sion, and unto them that return from Transgression in Iacob, Isaiah. 59 ▪ 20. But he who should Consider the extreme obstinacy and stubbornness of that people against the Gospel, would think it impossible, that they should ever be pulled out of the s• … Are of the devil;
and shall turne away ungodlynesse from Iacob, Rom. 11. 23. 26. The Sadduces and Gentiles derided the Doctrine and Promise of the Resurrection from the deade;
and shall turn away ungodliness from Iacob, Rom. 11. 23. 26. The Sadducees and Gentiles derided the Doctrine and Promise of the Resurrection from the dead;
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nor the Power of God, Math. 22. 29. And Saint Paul the other, from their reason unto Faith in God, Why should it be thought a thing incredible with you, that God should raise the Dead? Act. 26. 8. Therefore wee shall finde mens unbeliefe in Scripture hath risen partly from apprehension of power in those whom they feare,
nor the Power of God, Math. 22. 29. And Saint Paul the other, from their reason unto Faith in God, Why should it be Thought a thing incredible with you, that God should raise the Dead? Act. 26. 8. Therefore we shall find men's unbelief in Scripture hath risen partly from apprehension of power in those whom they Fear,
and provoked him by their unbeleefe of his mighty power which they had had so frequent experience of ▪ How long will this people provoke mee? How long will it be ere they beleeve me,
and provoked him by their unbelief of his mighty power which they had had so frequent experience of ▪ How long will this people provoke me? How long will it be ere they believe me,
for all the signes which I have shewed amongst them? Numb. 14. 1, 11. They provoked him againe by infidelitie in the wildernesse, when they asked meate for their Iust,
for all the Signs which I have showed among them? Numb. 14. 1, 11. They provoked him again by infidelity in the Wilderness, when they asked meat for their Just,
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They spake against God, they said, can God furnish a table in the Wildernesse? Behold hee smote the Rocke that the Waters gushed out, and the streames overflowed;
They spoke against God, they said, can God furnish a table in the Wilderness? Behold he smote the Rock that the Waters gushed out, and the streams overflowed;
when the Prophet foretold a marvellous plentie which should suddenly come to the place, hee measured Gods Power by his owne conceits of possibility in the thing, If the Lord would make windowes in heaven, this thing could not be, 2. King. 7. 2. There was a Promise made unto Israel to restore them out of that great captivity of Babylon,
when the Prophet foretold a marvellous plenty which should suddenly come to the place, he measured God's Power by his own conceits of possibility in the thing, If the Lord would make windows in heaven, this thing could not be, 2. King. 7. 2. There was a Promise made unto Israel to restore them out of that great captivity of Babylon,
and this seemed to them as incredible as for men to bee raised out of their Graves after so many yeeres consumption, therefore they said ▪ our bones are dried up,
and this seemed to them as incredible as for men to be raised out of their Graves After so many Years consumption, Therefore they said ▪ our bones Are dried up,
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that is, that my wayes and thoughts are infinitely above your shallow apprehensions, when I shall have brought you out of your Graves, Ezek. 37. 11. 13. Though there should bee famine,
that is, that my ways and thoughts Are infinitely above your shallow apprehensions, when I shall have brought you out of your Graves, Ezekiel 37. 11. 13. Though there should be famine,
and mountaines to stop their passage which they could not climbe nor overpasse, yet when there was no might nor power left in them, the Spirit of the Lord should be their strength, their feete should be like Hindes feete to skippe over the mountaines,
and Mountains to stop their passage which they could not climb nor overpass, yet when there was no might nor power left in them, the Spirit of the Lord should be their strength, their feet should be like Hinds feet to skip over the Mountains,
and the mountaines should be as a plaine before them, Hab. 3. 17. 18. 19. Zach. 4. 6, 7. All doubts and distrusts arise from this that men make their owne thoughts the measure of Gods strength,
and the Mountains should be as a plain before them, Hab. 3. 17. 18. 19. Zach 4. 6, 7. All doubts and distrusts arise from this that men make their own thoughts the measure of God's strength,
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This therefore in all difficulties wee must frame our hearts unto to looke of from second causes, from the probabilities or possibilities which are obvious to our reason, and admire the unsearchablenesse of Gods Power and wisedome, which is above all the thoughts of man.
This Therefore in all difficulties we must frame our hearts unto to look of from second Causes, from the probabilities or possibilities which Are obvious to our reason, and admire the Unsearchableness of God's Power and Wisdom, which is above all the thoughts of man.
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but how can hee possibly make good this promise? If I should engage my selfe thus to another poore man, I should be sure to faile his expectations and • … latter him with winde, what quiet or comfort could he have? but he would have more wisedome then to measure rich men by his owne povertie and basenesse.
but how can he possibly make good this promise? If I should engage my self thus to Another poor man, I should be sure to fail his Expectations and • … latter him with wind, what quiet or Comfort could he have? but he would have more Wisdom then to measure rich men by his own poverty and baseness.
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As Abraham did 〈 ◊ 〉 not at the Promise of God through unbeliefe but was strong in faith, giving glory to God, being fully perswaded that what he had promised he was able to performe, Rom. 4. 19 20. And after, he offered vp his Sonne in faith,
As Abraham did 〈 ◊ 〉 not At the Promise of God through unbelief but was strong in faith, giving glory to God, being Fully persuaded that what he had promised he was able to perform, Rom. 4. 19 20. And After, he offered up his Son in faith,
because he knew that God was able to raise him even frō the dead from whence he had before in a figure received him namely from a dead and barren wombe, Heb. 11. 29. Th• … s was Iobs onely comfort upon the dunghill, That that God who would after wormes had consumed his flesh ▪ raise him up at the last day,
Because he knew that God was able to raise him even from the dead from whence he had before in a figure received him namely from a dead and barren womb, Hebrew 11. 29. Th• … s was Jobs only Comfort upon the dunghill, That that God who would After worms had consumed his Flesh ▪ raise him up At the last day,
and make him with those very eyes to see his 〈 ◊ 〉, had power enough in his due time to deliver from that wofull 〈 ◊ 〉 into which hee had • … st him,
and make him with those very eyes to see his 〈 ◊ 〉, had power enough in his due time to deliver from that woeful 〈 ◊ 〉 into which he had • … Saint him,
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and to revive his strength and estate againe, Iob. 19. 25. 26. 27. A man haply is haunted and pursued with such or such an uncleane affection, is wearied in wrestling with it,
and to revive his strength and estate again, Job 19. 25. 26. 27. A man haply is haunted and pursued with such or such an unclean affection, is wearied in wrestling with it,
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When his owne strength and wisedome failes him, let him looke off from himselfe unto the power and promises of that God, who is Al-sufficient to save to the uttermost those that come unto him by Christ.
When his own strength and Wisdom fails him, let him look off from himself unto the power and promises of that God, who is All-sufficient to save to the uttermost those that come unto him by christ.
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That Promise which God made to Paul in the stirrings and conflicts of his concupiscence is made unto all of his temper, My Grace is sufficient for thee;
That Promise which God made to Paul in the stirrings and conflicts of his concupiscence is made unto all of his temper, My Grace is sufficient for thee;
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Alas, may the Soule answere, if it be a weight, how shall I moove it? If it bee a be• … ieging and encompassing sinne, that doth so easily occupate and invade all my faculties,
Alas, may the Soul answer, if it be a weight, how shall I move it? If it be a be• … ieging and encompassing sin, that does so Easily occupate and invade all my faculties,
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And in Christ, wee must note, there is, first, a will that wee should be holy, expressed in his prayer to his father, sanctifie them by thy truth. Ioh:
And in christ, we must note, there is, First, a will that we should be holy, expressed in his prayer to his father, sanctify them by thy truth. John:
In him there were treasures of wisedome, and he is a mercifull and faithful high priest. Fifthly, to all this he is further engag'd by his consanguinitie with us; he is our brother by his sympathie and compassion towards us;
In him there were treasures of Wisdom, and he is a merciful and faithful high priest. Fifthly, to all this he is further engaged by his consanguinity with us; he is our brother by his Sympathy and compassion towards us;
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he hath felt the weight of sinne in the punishment therof, and the Contradiction of sinners, and lastly by his propriety unto us; he should defraud himselfe,
he hath felt the weight of sin in the punishment thereof, and the Contradiction of Sinners, and lastly by his propriety unto us; he should defraud himself,
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for the church is His owne house. All the promises are made to Him, in aggregato, with his Church, To the seed of Abraham, that is To Christ, namely to the head and members together.
for the Church is His own house. All the promises Are made to Him, in aggregato, with his Church, To the seed of Abraham, that is To christ, namely to the head and members together.
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The Lord Promiseth to call men unto Christ, Nations that knew thee not shall runne unto thee. The Apostle telsus whereunto hee calls, God hath not called us unto uncleannesse, but unto Holynesse.
The Lord Promises to call men unto christ, nations that knew thee not shall run unto thee. The Apostle telsus whereunto he calls, God hath not called us unto uncleanness, but unto Holiness.
And after all this comes the promise of Glory, and Salvation. Now then wee must waite upon the promises in their owne order. When God hath called us to the knowledge of Christ, wee must not skip over all the intermediate linkes,
And After all this comes the promise of Glory, and Salvation. Now then we must wait upon the promises in their own order. When God hath called us to the knowledge of christ, we must not skip over all the intermediate links,
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But we must make it our care, and esteeme it our owne duty to continue faithfull unto the end, that so we may receive a Crowne of Life. For God doth not fulfill his promises in us onely, but by us too;
But we must make it our care, and esteem it our own duty to continue faithful unto the end, that so we may receive a Crown of Life. For God does not fulfil his promises in us only, but by us too;
and those things which in regard of his Word are his promises, are also in regard of his commaund our Duties. And therefore we must take the promises in that Connexion, and dependencie which they have amongst themselves.
and those things which in regard of his Word Are his promises, Are also in regard of his command our Duties. And Therefore we must take the promises in that Connexion, and dependency which they have among themselves.
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Fourthly, promises, though alwayes necessary, are yet most usefull in Extremities, and therefore it is best for us to store up of all sorts; though wee see no present use of some particulars,
Fourthly, promises, though always necessary, Are yet most useful in Extremities, and Therefore it is best for us to store up of all sorts; though we see no present use of Some particulars,
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Secondly, It is best to acquaint our hearts with those which are most generall, pretions, fundamentall, wherein Gods Power and Goodnesse is principally seene,
Secondly, It is best to acquaint our hearts with those which Are most general, pretions, fundamental, wherein God's Power and goodness is principally seen,
And David from the deliverance of his Soule from Hell, to the deliverance of his feete from falling. And Habakuk, from the deliverance out of Egypt and the wildernesse, to the deliverance out of Babylon.
And David from the deliverance of his Soul from Hell, to the deliverance of his feet from falling. And Habakkuk, from the deliverance out of Egypt and the Wilderness, to the deliverance out of Babylon.
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And Paul from a deliverance out of the mouth of the Lion, to a deliverance from every evill worke. Some notable act of Gods mercy and providence may bee applyable to severall more particulars;
And Paul from a deliverance out of the Mouth of the lion, to a deliverance from every evil work. some notable act of God's mercy and providence may be appliable to several more particulars;
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because experience worketh hope. Thirdly, It is good to bring a mans selfe to a view of extremities in himselfe, to keepe fresh in his eye the nakednesse, poverty,
Because experience works hope. Thirdly, It is good to bring a men self to a view of extremities in himself, to keep fresh in his eye the nakedness, poverty,
There is as little ground why a sinner should beleeve and trust God for the forgivenesse of his sinnes; as Hope fōr any comfort and support in his distresses. If a man can therefore now keepe before him a distinct view of the filthynesse of his sinnes, and that anguish and extremities which it brings,
There is as little ground why a sinner should believe and trust God for the forgiveness of his Sins; as Hope fonr any Comfort and support in his Distresses. If a man can Therefore now keep before him a distinct view of the filthiness of his Sins, and that anguish and extremities which it brings,
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And this wee shall observe to be a very frequent argument in Holy Scriptures to conclude Gods favour for the present or future, by his proceedings past.
And this we shall observe to be a very frequent argument in Holy Scriptures to conclude God's favour for the present or future, by his proceedings passed.
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and in the wildernesse, &c. And againe, I commanded Iosua, saith he, at that time saying. Thine eyes have seen all that the Lord your God hath done unto these two Kings:
and in the Wilderness, etc. And again, I commanded Iosua, Says he, At that time saying. Thine eyes have seen all that the Lord your God hath done unto these two Kings:
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Ther• … fore the Redeemed of the Lord shall returne and come with singing unto Sion, &c. These and sundry the like examples were written for our learning that wee also through comfort of the Scriptures might have hope;
Ther• … before the Redeemed of the Lord shall return and come with singing unto Sion, etc. These and sundry the like Examples were written for our learning that we also through Comfort of the Scriptures might have hope;
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And therefore I will waite upon him in the wayes of his owne mercy, and rest in the constancie, immutability, indeficiencie of that God with whom there is no variablenesse, neither shadow of changing:
And Therefore I will wait upon him in the ways of his own mercy, and rest in the constancy, immutability, indeficiency of that God with whom there is no variableness, neither shadow of changing:
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I say if men could thus learne to comfort their hearts by their experiences and review of Gods former proceedings, they might with the more quietnesse and silent affections expect the salvation of the Lord againe.
I say if men could thus Learn to Comfort their hearts by their experiences and review of God's former proceedings, they might with the more quietness and silent affections expect the salvation of the Lord again.
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Sixthly ▪ The same thing in temporall and inferior blessings may belong to one man, only ex largitate, out of that generall providence which causeth the S• … nne to shine on the good and the bad alike;
Sixthly ▪ The same thing in temporal and inferior blessings may belong to one man, only ex largitate, out of that general providence which Causes the S• … nne to shine on the good and the bad alike;
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Now there is a vast difference betweene these two, to have a thing onely out of patience and forbearance, and to have it out of engagement and promise. For by the promise there is a discharge of all the forfeitures, incumbrances, vexations, perplexities which attended the same thing.
Now there is a vast difference between these two, to have a thing only out of patience and forbearance, and to have it out of engagement and promise. For by the promise there is a discharge of all the forfeitures, encumbrances, vexations, perplexities which attended the same thing.
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And this hath beene thy manner from thy youth, saith the Lord, Ier. 22. 21. But the faithfull have earthly things as rewards of their righteousnesse, as an accession, advantage,
And this hath been thy manner from thy youth, Says the Lord, Jeremiah 22. 21. But the faithful have earthly things as rewards of their righteousness, as an accession, advantage,
But it may be obiected, why then have not the faithfull more aboundance of these things then worldly men? I answere, first, A little that the righteous hath is better then greate poss• … ssions of the ungodly.
But it may be objected, why then have not the faithful more abundance of these things then worldly men? I answer, First, A little that the righteous hath is better then great poss• … ssions of the ungodly.
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so the righteous with a little estate, ioyned with faith, tranquillity and devotion, may have more pleasure, feele more comfort, see more of Gods bounty and mercie,
so the righteous with a little estate, joined with faith, tranquillity and devotion, may have more pleasure, feel more Comfort, see more of God's bounty and mercy,
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Secondly, As nature when shee intendeth a farther and more noble perfection, is lesse curious and elaborate in inferior faculties: (As man is exceeded by the Eagle for sight,
Secondly, As nature when she intends a farther and more noble perfection, is less curious and elaborate in inferior faculties: (As man is exceeded by the Eagl for sighed,
and the Hound for sent, and the hare for swiftnesse, because nature intending in him a more spirituall and divine Soule, chose to be lesse delicate and exact in the senses) so God intending to bestow upon the faithfull a farre more exceeding and aboundant weight of heavenly glory, doth not alway so fully enlarge his hand towards them in these earthly things,
and the Hound for sent, and the hare for swiftness, Because nature intending in him a more spiritual and divine Soul, chosen to be less delicate and exact in the Senses) so God intending to bestow upon the faithful a Far more exceeding and abundant weight of heavenly glory, does not always so Fully enlarge his hand towards them in these earthly things,
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For if we will have God heare us, wee must pray according to his will: we must aske in faith, we must see the things we aske made Ours in some promise and engagement before we must presume to aske them.
For if we will have God hear us, we must pray according to his will: we must ask in faith, we must see the things we ask made Ours in Some promise and engagement before we must presume to ask them.
yet will I gather them from thence, &c. Now these are thy servants and thy people whom thou h• … st redeemed by thy great power, and by thy strong band.
yet will I gather them from thence, etc. Now these Are thy Servants and thy people whom thou h• … Saint redeemed by thy great power, and by thy strong band.
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It followes ▪ 〈 ◊ ◊ ◊ ◊ 〉 upon me, and ye shall goe and pray unto m• …, • … nd I will hearken unto you, &c. So againe, The Lord maketh a promise of forgivenesse of sinnes, 〈 ◊ ◊ ◊ 〉 blotteth out thy transgression for mine owne 〈 ◊ 〉, and will not remember th• … sinnes.
It follows ▪ 〈 ◊ ◊ ◊ ◊ 〉 upon me, and you shall go and pray unto m• …, • … and I will harken unto you, etc. So again, The Lord makes a promise of forgiveness of Sins, 〈 ◊ ◊ ◊ 〉 blots out thy Transgression for mine own 〈 ◊ 〉, and will not Remember th• … Sins.
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so do they serve to ad one grace to an• … ther, and to make them abound in us, till we come to cha• … ity, which is the bond of perfection, as Saint Peter shewes.
so do they serve to and one grace to an• … there, and to make them abound in us, till we come to cha• … City, which is the bound of perfection, as Saint Peter shows.
The more a 〈 ◊ 〉 doth abound in the knowledge of Christ, who is the s• … mme, fountaine, • … le ▪ treasurie of all the promises, the more will he grow in grace and unto perfection.
The more a 〈 ◊ 〉 does abound in the knowledge of christ, who is the s• … mme, fountain, • … le ▪ treasury of all the promises, the more will he grow in grace and unto perfection.
Be ye stedfast and unmoveable and abound alwaies in the worke of the Lord, saith the Apostle, for as much as you know that your labour is not in vaine in the Lord.
Be you steadfast and Unmovable and abound always in the work of the Lord, Says the Apostle, for as much as you know that your labour is not in vain in the Lord.
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The more we proceede in holinesse, our salvation is still the Neerer unto us. If we lose not the things which wee have wrought, we shall receive a full reward.
The more we proceed in holiness, our salvation is still the Nearer unto us. If we loose not the things which we have wrought, we shall receive a full reward.
namely the manifesting, and working property which is in the Law of God. It will bee therefore very requisite by way of Appendixe to the preceding Treatise,
namely the manifesting, and working property which is in the Law of God. It will be Therefore very requisite by Way of Appendix to the preceding Treatise,
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by which we shall more distinctly understand the scope and purpose of the Holy Ghost, in loading the spirit of man with t• … e vanity of the Creature, and in shutting up the conscience under the sinfulnesse of sinne; both which have respect unto the Law, that as an effect of the cursing, and this of the Convincing power thereof:
by which we shall more distinctly understand the scope and purpose of the Holy Ghost, in loading the Spirit of man with t• … e vanity of the Creature, and in shutting up the conscience under the sinfulness of sin; both which have respect unto the Law, that as an Effect of the cursing, and this of the Convincing power thereof:
and was indeed that chiefe stumbling blocke which kept them from Christianitie (which I take it was the reason why the false brethren, under pretence the better to worke on that people, to pacifie affections and reconcile parties,
and was indeed that chief stumbling block which kept them from Christianity (which I take it was the reason why the false brothers, under pretence the better to work on that people, to pacify affections and reconcile parties,
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as the papids now upon other reasons doe:) Therefore the Apostle (who was very zealous for the Salvation of his brethren and ki• … sfolke according to the flesh) labours to deer• … th• … s doctrine from two maine objections in this Chapter, which it seemes the Iewes did use against it.
as the papids now upon other Reasons do:) Therefore the Apostle (who was very zealous for the Salvation of his brothers and ki• … sfolke according to the Flesh) labours to deer• … th• … s Doctrine from two main objections in this Chapter, which it seems the Iewes did use against it.
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The former objection is made, vers. 7. What shall wee say then, is the Law sinne, that we should now heare of a deliverance from it? Doth not the Scripture account the Law a priviledge,
The former objection is made, vers. 7. What shall we say then, is the Law sin, that we should now hear of a deliverance from it? Does not the Scripture account the Law a privilege,
an honour, an ornament to a people? and from the Iustnesse and Holinesse of the Law conclude the dignity and greatnesse of a nation? What nation is so great, saith Moses, which hath statutes and iudgements so righteous as I set before you this day? He sh• … weth his word unto Iacob, his statutes an• … iudgements unto Israel;
an honour, an ornament to a people? and from the Justness and Holiness of the Law conclude the dignity and greatness of a Nation? What Nation is so great, Says Moses, which hath statutes and Judgments so righteous as I Set before you this day? He sh• … weth his word unto Iacob, his statutes an• … Judgments unto Israel;
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And is that which Moses and the Prophets esteemed a priviledge and honour become now a yoke and burden? Shall wee admit a doctrine which over-throwes the Law and the Prophets? To this the Apostle answeres, God for bid. The Law is not sinne,
And is that which Moses and the prophets esteemed a privilege and honour become now a yoke and burden? Shall we admit a Doctrine which overthrows the Law and the prophets? To this the Apostle answers, God for bid. The Law is not sin,
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It is true, sinne tooke occasion by the Law to become more sinfull, vers. 8. but this was not occasio data but arrepta. no occasion naturally offered by the law,
It is true, sin took occasion by the Law to become more sinful, vers. 8. but this was not Occasion data but arrepta. no occasion naturally offered by the law,
as well when by mens perversnesse it is a savour of d• … ath, as when by its owne gratious efficacie it is a savour of life is both wayes a sweete savour: So the Law either way,
as well when by men's perverseness it is a savour of d• … ath, as when by its own gracious efficacy it is a savour of life is both ways a sweet savour: So the Law either Way,
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Vpon this followes the second Objection in the words of the Text. Is that which is good made death unto me? If a deliverance presuppose an evill in that from which we are deliver'd,
Upon this follows the second Objection in the words of the Text. Is that which is good made death unto me? If a deliverance presuppose an evil in that from which we Are Delivered,
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and to order that which is holy in its nature, to be harmefull and damnable to the Creature in its use, is so odious an aspersion upon so just and gratious a God,
and to order that which is holy in its nature, to be harmful and damnable to the Creature in its use, is so odious an aspersion upon so just and gracious a God,
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It is not death unto us, in that sense as we preach it (namely as subordinated to Christ and his Gospell.) Tnough as the rule of righ• … eousnesse we preach deliverance from it,
It is not death unto us, in that sense as we preach it (namely as subordinated to christ and his Gospel.) Tnough as the Rule of righ• … eousnesse we preach deliverance from it,
so notable and evident Characters of the Law of nature, written in their hearts, as Adam in Paradise did (for sinne had betweene Adam and Moses so obliterated and defaced the impressions of the morall Law, that man stood in need of a new edition and publication of it by the hand of Moses. ) That place serves thus to make good the purpose of the Apostle in this.
so notable and evident Characters of the Law of nature, written in their hearts, as Adam in Paradise did (for sin had between Adam and Moses so obliterated and defaced the impressions of the moral Law, that man stood in need of a new edition and publication of it by the hand of Moses.) That place serves thus to make good the purpose of the Apostle in this.
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Sinne enough to displease and provoke God, death enough to devoure and torment men. Therefore if the Law had beene usefull to no other purposes, then to enrage sinne, and condemne men;
Sin enough to displease and provoke God, death enough to devour and torment men. Therefore if the Law had been useful to no other Purposes, then to enrage sin, and condemn men;
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Here then the observation which from these words we are to make, (and it is a point of singular and speciall consequence to understand the use of the Law ) is this.
Here then the observation which from these words we Are to make, (and it is a point of singular and special consequence to understand the use of the Law) is this.
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It is said in one place, That the Lord hath no pleasure in the death of him that dyeth: but it is said in another place, That the Lord delighteth in mercie. Which notes, that God will doe more for the Salvation,
It is said in one place, That the Lord hath no pleasure in the death of him that Dies: but it is said in Another place, That the Lord delights in mercy. Which notes, that God will do more for the Salvation,
Before I further evidence the truth of this doctrine, It will be needefull to remove one Objection which doth at first proposall thereof offer it selfe.
Before I further evidence the truth of this Doctrine, It will be needful to remove one Objection which does At First proposal thereof offer it self.
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— (An explication purpos• … ly contradicted by Saint Austin, and his followers, whose most profound and inestimable Iudgement the Orthodoxe Churches have with much admiration and assent followed in these points) I rather choose thus to resolve that case.
— (an explication purpos• … lie contradicted by Saint Austin, and his followers, whose most profound and inestimable Judgement the Orthodox Churches have with much admiration and assent followed in these points) I rather choose thus to resolve that case.
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But the Iustice of God, though not as essentiall in him, yet as operati• … e towards us, is not Absolute but Conditionall, and grounded upon the supposition of mans sinne.
But the justice of God, though not as essential in him, yet as operati• … e towards us, is not Absolute but Conditional, and grounded upon the supposition of men sin.
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If a man should suppose that Gods mercy and Iustice, being equally infinite and glorious in himselfe, should therefore have the same equall proportion observed in the dispensation and revealing of them to the world;
If a man should suppose that God's mercy and justice, being equally infinite and glorious in himself, should Therefore have the same equal proportion observed in the Dispensation and revealing of them to the world;
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and everlasting Societie, is farre more honourable and excellent then wrath, therefore the dispensation of his Mercie in that amongst a few may bee exactly proportionable to the revelation of his Iustice amongst very many more in the other.
and everlasting Society, is Far more honourable and excellent then wrath, Therefore the Dispensation of his Mercy in that among a few may be exactly proportionable to the Revelation of his justice among very many more in the other.
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Suppose wee a Prince, upon the just condemnation of a hundred malefactors, should professe, that as in his owne royall brest mercy and Iustice were equally poised and temper'd,
Suppose we a Prince, upon the just condemnation of a hundred malefactors, should profess, that as in his own royal breast mercy and justice were equally poised and tempered,
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Why may it not be justly said that there shall bee in Heaven as much Glorie distributed amongst those few which shall be saved, as wrath in Hell amongst those many which perish? I dare not speake where the Scripture is silent;
Why may it not be justly said that there shall be in Heaven as much Glory distributed among those few which shall be saved, as wrath in Hell among those many which perish? I Dare not speak where the Scripture is silent;
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but would have left men unto that raigne of sin & death which was in the world betweene Adam and Moses. Notabl• … to this purpose is that place which I have before 〈 ◊ 〉 touched,
but would have left men unto that Reign of since & death which was in the world between Adam and Moses. Notabl• … to this purpose is that place which I have before 〈 ◊ 〉 touched,
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In these words hee doth by an Allusion unto humane contracts prove the fixednesse and stability of the Covenant of mercy even from the courses of mutable men.
In these words he does by an Allusion unto humane contracts prove the fixedness and stability of the Covenant of mercy even from the courses of mutable men.
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But now, saith the Apostle, God is infinite in wisedome to foresee all inconveniences, and evill consequences which would follow upon any covenant of his,
But now, Says the Apostle, God is infinite in Wisdom to foresee all inconveniences, and evil consequences which would follow upon any Covenant of his,
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If then men, whose wills are mutable, whose wisedomes may miscarry, who may repent and be willing to revoke their owne covenants againe, doe by their hand, seale,
If then men, whose wills Are mutable, whose wisdoms may miscarry, who may Repent and be willing to revoke their own Covenants again, do by their hand, seal,
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much more God, who is not like man that hee should repent ▪ when hee makes a covenant, doth make it sure and stable, constant and irreversible, especially since it is a Covenant established by an oath, as the Apostle elsewhere shewes, a• … d when God sweares he cannot repent ▪ Thus the Apostle prooveth the Covenant of mercy and grace to be Perpetuall, from the Immutability and wisedome of him that made i• …;
much more God, who is not like man that he should Repent ▪ when he makes a Covenant, does make it sure and stable, constant and irreversible, especially since it is a Covenant established by an oath, as the Apostle elsewhere shows, a• … worser when God swears he cannot Repent ▪ Thus the Apostle proveth the Covenant of mercy and grace to be Perpetual, from the Immutability and Wisdom of him that made i• …;
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and by Christ, the whole Church, consisting of the Head and Members, as he is elsewhere taken. 1 Cor. 12 12. Now these words doe further ratifie the stabilitie of the Covenant;
and by christ, the Whole Church, consisting of the Head and Members, as he is elsewhere taken. 1 Cor. 12 12. Now these words do further ratify the stability of the Covenant;
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for though a Covenant bee in it selfe never so constant and irreversible, yet if all the parties which have interest in or by it should cease, the Covenant would of it selfe by consequence expire and grow voyde:
for though a Covenant be in it self never so constant and irreversible, yet if all the parties which have Interest in or by it should cease, the Covenant would of it self by consequence expire and grow void:
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Vers. 17. And this I say, that the Covenant which was confirmed before of God in Christ, the Law which was foure hundred and thirty yeeres after, cannot disanull that it should make the Promise of none effect.
Vers. 17. And this I say, that the Covenant which was confirmed before of God in christ, the Law which was foure hundred and thirty Years After, cannot disannul that it should make the Promise of none Effect.
when two lawes are made, whereof the one is expresly contradictory to the other, the later doth in common presumption abrogate and disanull the former (else men should be bound to contraries,
when two laws Are made, whereof the one is expressly contradictory to the other, the later does in Common presumption abrogate and disannul the former (Else men should be bound to contraries,
and so punishments would bee unavoydable.) But here wee finde that foure hundred and thirty yeeres after the promise to Abraham, there was a Law published extremely contrary unto the promise:
and so punishments would be unavoidable.) But Here we find that foure hundred and thirty Years After the promise to Abraham, there was a Law published extremely contrary unto the promise:
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Then if it happen, that another law be after made, which primâ facie, and in strict construction, doth implie a contradiction to the termes and nature of the former Law (for Abrogation notwithstanding whereof there have no other reasons at all de novo intercurr'd,
Then if it happen, that Another law be After made, which primâ fancy, and in strict construction, does imply a contradiction to the terms and nature of the former Law (for Abrogation notwithstanding whereof there have no other Reasons At all de novo intercurred,
and yet were not then valid enough to prevent the making, and therefore by consequence have no force to alter or disanull it) then it is certaine that this latter law must be understood in some other sense,
and yet were not then valid enough to prevent the making, and Therefore by consequence have no force to altar or disannul it) then it is certain that this latter law must be understood in Some other sense,
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since in those respects there would be contradiction and inconsistencie in the Covenants, and so by consequence instability and unfaithfulnesse in him that made them.
since in those respects there would be contradiction and inconsistency in the Covenants, and so by consequence instability and unfaithfulness in him that made them.
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This this Apostle proceedes to shew, verse 19. Wherefore 〈 ◊ 〉 serveth the Law? It was added because of transgressions, till the seede should come ▪ to whom the Promise was made;
This this Apostle proceeds to show, verse 19. Wherefore 〈 ◊ 〉 serves the Law? It was added Because of transgressions, till the seed should come ▪ to whom the Promise was made;
so expresly contrary to the Covenant formerly made? In his Answere to this doubt, there are many things worthy of especiall observation. First, NONLATINALPHABET.
so expressly contrary to the Covenant formerly made? In his Answer to this doubt, there Are many things worthy of especial observation. First,.
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as any adequate, complete, solid rule of righteousnesse; (as it was given to Adam in Paradise) much lesse was it published as a thing to voyde and disa ull any precedent covenant:
as any adequate, complete, solid Rule of righteousness; (as it was given to Adam in Paradise) much less was it published as a thing to void and disa ull any precedent Covenant:
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but, so farre was it from abrogating, that it was added to the Promise ▪ Now when one thing is made an Appendant or Add• … ament to another, it doth necessarily put the being of that to which it is Appendant,
but, so Far was it from abrogating, that it was added to the Promise ▪ Now when one thing is made an Appendant or Add• … ament to Another, it does necessarily put the being of that to which it is Appendant,
and so should overthrow it selfe; ( For if it bee of workes, it is no more of grace, else grace is no more grace ) but it was added by way of Subserviencie and Attendance, the better to advance and make effectuall the Covenant it selfe.
and so should overthrow it self; (For if it be of works, it is no more of grace, Else grace is no more grace) but it was added by Way of Subserviency and Attendance, the better to advance and make effectual the Covenant it self.
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The one, In thy-seed shall all the Nations of the earth be blessed, and this Promise respects the Person of Christ ▪ (which yet seemes to bee a Promise not so much made to Christ,
The one, In thy-seed shall all the nations of the earth be blessed, and this Promise respects the Person of christ ▪ (which yet seems to be a Promise not so much made to christ,
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as in him to Abraham and all nations (who were Abrahams seed by Promise, though not after the flesh as Saint Paul distinguisheth, Rom. 9) The other, I will be a God unto thee,
as in him to Abraham and all Nations (who were Abrahams seed by Promise, though not After the Flesh as Saint Paul Distinguisheth, Rom. 9) The other, I will be a God unto thee,
Now wh• … ch way soever we understand these words they confirme the point which wee are upon, that the Law hath Evangelicall purposes If we understand by seede the Person of Christ, the• … this shewes that the Law was put to the Promise, the better to raise and stirre up in men the expectations of Christ, the promised seede, who should deliver them from that unavoidable bondage and curse, which the Law did s• … ale and conclude them under.
Now wh• … changed Way soever we understand these words they confirm the point which we Are upon, that the Law hath Evangelical Purposes If we understand by seed the Person of christ, the• … this shows that the Law was put to the Promise, the better to raise and stir up in men the Expectations of christ, the promised seed, who should deliver them from that unavoidable bondage and curse, which the Law did s• … ale and conclude them under.
If we vnderstand by seed the faithfull (which I rather approve) then the Apostles meaning is this, that as long as any are either to come into the unity of Christs body,
If we understand by seed the faithful (which I rather approve) then the Apostles meaning is this, that as long as any Are either to come into the unity of Christ body,
so long there will bee use of the Law to discover Transgressions, both i• … the unregenerate that they may s• … e • … o Christ for Sanctuary, and 〈 ◊ 〉 those that are already called, that they may learne to cast all their faith and hope,
so long there will be use of the Law to discover Transgressions, both i• … the unregenerate that they may s• … e • … oh christ for Sanctuary, and 〈 ◊ 〉 those that Are already called, that they may Learn to cast all their faith and hope,
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Fourthly, It was ordained by Angels, (who are Ministring Spirits sent forth for the good of those that shall be saved) in the Hand ▪ or by the Ministery of a Mediator. ] Namely of Moses (with relation unto whom Christ is call'd Mediator of a better Covenant) for as Christ was the substantiall and universall Mediator betweene God and Man:
Fourthly, It was ordained by Angels, (who Are Ministering Spirits sent forth for the good of those that shall be saved) in the Hand ▪ or by the Ministry of a Mediator. ] Namely of Moses (with Relation unto whom christ is called Mediator of a better Covenant) for as christ was the substantial and universal Mediator between God and Man:
Hee stood betweene the Lord and the people when they were afraide at the sight of the fire in the Mount, and this evidently declares that the Law was published in mercy and pacification, not in furie or reveng• (For the worke of a Mediator is to negotiate peace,
He stood between the Lord and the people when they were afraid At the sighed of the fire in the Mount, and this evidently declares that the Law was published in mercy and pacification, not in fury or reveng• (For the work of a Mediator is to negotiate peace,
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and treate for reconcilement betweene parti•s offended.) where as if the Lord had intended death in the publishing of the Law, hee would not have proclaimed it in the hand of a Mediator, but of an Executioner.
and Treat for reconcilement between parti•s offended.) where as if the Lord had intended death in the publishing of the Law, he would not have proclaimed it in the hand of a Mediator, but of an Executioner.
This then shewes first for what reason the Law was promulgated, namely to convince men of their offences which had separated between them and God, who were at the first one in peace and mutuall affections towards each other.
This then shows First for what reason the Law was promulgated, namely to convince men of their offences which had separated between them and God, who were At the First one in peace and mutual affections towards each other.
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For when the party offended sends a mediator to him who had done the offence to parly and make tender of a reconcilement, two things doe herein manifestly appeare.
For when the party offended sends a Mediator to him who had done the offence to parley and make tender of a reconcilement, two things do herein manifestly appear.
therefore God being one and the same, constant in his Promise for Righteousnesse which he made to Abraham, therefore they were in a manifest errour who sought for righteousnesse from the Law,
Therefore God being one and the same, constant in his Promise for Righteousness which he made to Abraham, Therefore they were in a manifest error who sought for righteousness from the Law,
Contrariety is properly in the Nature of things considered by themselves. Now though there bee in the Law an accidentall contrariety to the Gospell by reason of the sinne of man which hath brought weaknesse upon it,
Contrariety is properly in the Nature of things considered by themselves. Now though there be in the Law an accidental contrariety to the Gospel by reason of the sin of man which hath brought weakness upon it,
But now the Law in the hand of a Medi• … tor, is not onely not against, but it is for the Promises Suppose we two wayes unto one Citie, whereof the one is Accidentally, either by bogges,
But now the Law in the hand of a Medi• … tor, is not only not against, but it is for the Promises Suppose we two ways unto one city, whereof the one is Accidentally, either by bogs,
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or inclosures, or some other reasons become utterly unpassable, the other smooth and easie, these are not contrary wayes considered in themselves (for of themselves they point both unto one place) but onely contrary in respect of travellers,
or enclosures, or Some other Reasons become utterly unpassable, the other smooth and easy, these Are not contrary ways considered in themselves (for of themselves they point both unto one place) but only contrary in respect of travellers,
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for the impossibilitie which we finde in the Law, enforceth us to bethinke our selves of a better and surer way to bring us unto righteousnesse and salvation.
for the impossibility which we find in the Law, enforceth us to bethink our selves of a better and Surer Way to bring us unto righteousness and salvation.
yet such is the mercy of God that he hath subordinated all this, and made it subservient unto the Gospell, that the Promise thereby may be applyed, and advanced.
yet such is the mercy of God that he hath subordinated all this, and made it subservient unto the Gospel, that the Promise thereby may be applied, and advanced.
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and therefore hee bringeth them unto these extremities, that when their mouth is stopp'd, and their guilt made evident, they may, with the more humilitie and abhorrencie of their former lewdnesse, acknowledge the Iustnesse of the Law, which would condemne them,
and Therefore he brings them unto these extremities, that when their Mouth is stopped, and their guilt made evident, they may, with the more humility and abhorrency of their former Lewdness, acknowledge the Justness of the Law, which would condemn them,
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Hereupon the Lord published by Moses a severe and terrible Law, so terrible that Moses himselfe did exceedingly feare and quake; A Law which fill'd the Ayre with Thunder, and the Mount with fire;
Hereupon the Lord published by Moses a severe and terrible Law, so terrible that Moses himself did exceedingly Fear and quake; A Law which filled the Air with Thunder, and the Mount with fire;
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that when by this Law men shall bee roused from their security, shut up under the guilt of infinite transgressions, affrighted with the fire and tempest, the blacknesse and darknesse, the darts and curses of this Law against sinne, they may then runne from Sina unto Sion, even to Iesus the Mediator of the new Covenant, and by Faith plead that pardon and remission which in him was promised.
that when by this Law men shall be roused from their security, shut up under the guilt of infinite transgressions, affrighted with the fire and tempest, the blackness and darkness, the darts and curses of this Law against sin, they may then run from Sina unto Sion, even to Iesus the Mediator of the new Covenant, and by Faith plead that pardon and remission which in him was promised.
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Thus we see the point in the generall • … leered, That God in the publication of the Law by Moses on mount Sina, had none but mercifull and Evangelicall intentions.
Thus we see the point in the general • … leered, That God in the publication of the Law by Moses on mount Sina, had none but merciful and Evangelical intentions.
But to condemne or judge men by it was no more Gods intention in the publishing of it by the ministery of Moses, (I speake of condemnation not pronounced, but executed ) then it was his purpose to condemne men by the Gospell, which yet de facto, will be a savor of death unto death to all that despise it.
But to condemn or judge men by it was no more God's intention in the publishing of it by the Ministry of Moses, (I speak of condemnation not pronounced, but executed) then it was his purpose to condemn men by the Gospel, which yet de facto, will be a savour of death unto death to all that despise it.
It is said that Christ should be as well for the fa• … as for the ri• … ing of many in Israel, and that hee should be a stone of stumbling, and a rocke of off• … nce;
It is said that christ should be as well for the fa• … as for the ri• … ing of many in Israel, and that he should be a stone of stumbling, and a rock of off• … nce;
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Even so the condemnation which by the Law will be aggravated upon 〈 ◊ 〉 sinners, the powring forth of more wrath and vengeance then raigned in the World betweene Adam and Moses, was no motive in Gods intention to publish the Law by his ministery,
Even so the condemnation which by the Law will be aggravated upon 〈 ◊ 〉 Sinners, the Pouring forth of more wrath and vengeance then reigned in the World between Adam and Moses, was no motive in God's intention to publish the Law by his Ministry,
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First, It hath rationem speculi, It is as a glasse to manifest and discover sinne and death, and thereupon to compell men to fly for sanctuary unto Christ,
First, It hath rationem speculi, It is as a glass to manifest and discover sin and death, and thereupon to compel men to fly for sanctuary unto christ,
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that whatsoever things the Law saith, it saith to those that are under the Law; That every mouth may be stopped, and all the World may become guilty before God.
that whatsoever things the Law Says, it Says to those that Are under the Law; That every Mouth may be stopped, and all the World may become guilty before God.
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Secondly, By judging, sentencing, applying wrath to the Soule in particular, For when it hath stopped a mans mouth, evidenced his guiltinesse, concluded him under sinne, it then pronounceth him to bee a cursed and condemned Creature, exposed, without any strength or possibility to evade or overcome,
Secondly, By judging, sentencing, applying wrath to the Soul in particular, For when it hath stopped a men Mouth, evidenced his guiltiness, concluded him under sin, it then pronounceth him to be a cursed and condemned Creature, exposed, without any strength or possibility to evade or overcome,
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Therefore it is called the ministery of death and condemnation, which pronounceth a most rigorous and unmitigable curse upon the smallest, and most imperceptible deviation from Gods Will revealed.
Therefore it is called the Ministry of death and condemnation, which pronounceth a most rigorous and unmitigable curse upon the Smallest, and most imperceptible deviation from God's Will revealed.
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Thirdly, by awakening the Conscience, begetting a legall faith and spirit of bondage, to see it selfe thus miserable by the Law, hedged in with Thornes, and shut up under wrath.
Thirdly, by awakening the Conscience, begetting a Legal faith and Spirit of bondage, to see it self thus miserable by the Law, hedged in with Thorns, and shut up under wrath.
For the spirit first by the Law begetteth bondage and feare, prickes the Conscience, reduceth a man to impossibilities, that hee knowes not what to doe ▪ nor which way to turne,
For the Spirit First by the Law begetteth bondage and Fear, pricks the Conscience, reduceth a man to impossibilities, that he knows not what to do ▪ nor which Way to turn,
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So the Law can onely shew what is good, but gives no power at all to doe it (for that is the worke of the Spirit by the Gospell) yet Evangelicall Grace directs a man to no other obedience then that of which the Law is the Rule.
So the Law can only show what is good, but gives no power At all to do it (for that is the work of the Spirit by the Gospel) yet Evangelical Grace directs a man to no other Obedience then that of which the Law is the Rule.
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and Darkenesse even in the hand of a Mediator: for this is the method of the Holy Ghost, to convince first of sinne, and then to reveale righteousnesse and refuge in Christ.
and Darkness even in the hand of a Mediator: for this is the method of the Holy Ghost, to convince First of sin, and then to reveal righteousness and refuge in christ.
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First the Spirit of Eliah in the preaching of repentance for sinne, and then the Kingdome of God in the approach of Christ and evidences of reconcilement to the Soule.
First the Spirit of Elijah in the preaching of Repentance for sin, and then the Kingdom of God in the approach of christ and evidences of reconcilement to the Soul.
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but hee will make the heart subscribe experimentally to that Truth of his, That it is a saying worthy of all acceptation, that Christ Iesus came into the World to save sinners.
but he will make the heart subscribe experimentally to that Truth of his, That it is a saying worthy of all acceptation, that christ Iesus Come into the World to save Sinners.
And we know a man must bee brought to great extremities, who can esteeme as welcome as life the presence of such a man who comes with a sword to cut of his members, or cut out his eyes:
And we know a man must be brought to great extremities, who can esteem as welcome as life the presence of such a man who comes with a sword to Cut of his members, or Cut out his eyes:
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and yet this is the manner of Christs comming, to bring a Crosse, and a Sword with him, to hew off our lusts (which are our earthly members) and to Crucifie us unto the world.
and yet this is the manner of Christ coming, to bring a Cross, and a Sword with him, to hew off our Lustiest (which Are our earthly members) and to Crucify us unto the world.
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The truth is, Intentionally wee preach nothing but Salvation; wee come with no other intention but that every man who heares us might beleeve and bee saved;
The truth is, Intentionally we preach nothing but Salvation; we come with no other intention but that every man who hears us might believe and be saved;
(as the Lord shewed mercy to Iosiah because his heart trembled, and humbled it sel• … e at his Law) and when we preach the Gospell, wee preach Damnation to them that desp• … se it.
(as the Lord showed mercy to Josiah Because his heart trembled, and humbled it sel• … e At his Law) and when we preach the Gospel, we preach Damnation to them that desp• … se it.
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and that with a double destruction, Death unto Death, to that wrath of God which ab• … deth vpon him before, will come a sorer cond• … mnation, by trampling under foote the blood of the Covenant,
and that with a double destruction, Death unto Death, to that wrath of God which ab• … death upon him before, will come a Sorer cond• … mnation, by trampling under foot the blood of the Covenant,
First, by the ministers of the Word, that they so preach the Law as that it may still appeare to be an appendant unto the Gospell, and • … ot suffer the ministrie to be evill spoken of by men who watch for advantages.
First, by the Ministers of the Word, that they so preach the Law as that it may still appear to be an appendant unto the Gospel, and • … It suffer the Ministry to be evil spoken of by men who watch for advantages.
that wee have mercy and balme in store to powre into every wound that we make, that all the blowes we give are not to kill their Soules, but their sins;
that we have mercy and balm in store to pour into every wound that we make, that all the blows we give Are not to kill their Souls, but their Sins;
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if we doe not by these meane• … save their Soules, yet we shall stop their mouths, that they shall be ashamed to blaspheme the commission by which we speake.
if we do not by these meane• … save their Souls, yet we shall stop their mouths, that they shall be ashamed to Blaspheme the commission by which we speak.
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and to cry unto the Mediator as the people did unto Moses, L• … t not God speake any more to us l• … st we die, Speake thou with us and we will heare.
and to cry unto the Mediator as the people did unto Moses, L• … tO not God speak any more to us l• … Saint we die, Speak thou with us and we will hear.
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For when sinne is onely by the Law discovered, and death laid open, to cry out against such preaching, is a shrewd argument of a minde not willing to bee disquieted in sinne,
For when sin is only by the Law discovered, and death laid open, to cry out against such preaching, is a shrewd argument of a mind not willing to be disquieted in sin,
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As the Law may be preached too much, when it is preached without the principall, which is the Gospell: so the Gospell and the mercie therein may bee preached too much (or rather indeede too little) because it is with lesse successe;
As the Law may be preached too much, when it is preached without the principal, which is the Gospel: so the Gospel and the mercy therein may be preached too much (or rather indeed too little) Because it is with less success;
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Acquaintance with our selves in the Law, w• … ll ▪ First, keepe us more lo• … ly and vile in our owne ▪ eyes, make us feele our owne pollution and poverty;
Acquaintance with our selves in the Law, w• … ll ▪ First, keep us more lo• … lie and vile in our own ▪ eyes, make us feel our own pollution and poverty;
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The more the Law doth discover our owne leannesse, scraggednesse and penurie, the more doth the Soule of a Holy man delight in it because Gods mercie is magnified the more, who filleth the hungrie, and refr• … sheth the weary, and with whom the fatherl• … sse findeth mercie.
The more the Law does discover our own leanness, scraggednesse and penury, the more does the Soul of a Holy man delight in it Because God's mercy is magnified the more, who fills the hungry, and refr• … sheth the weary, and with whom the fatherl• … sse finds mercy.
but when a Childe is full of indigence, impotencie, crookednesse, and deformity, if he were not then supported with this hope, I have a father, a•d Parents doe not cast out their Children for their deformities he could not live with comfort or assurance:
but when a Child is full of indigence, impotency, crookedness, and deformity, if he were not then supported with this hope, I have a father, a•d Parents do not cast out their Children for their deformities he could not live with Comfort or assurance:
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When our Saviour cald the poore woman of Syrophenicia Dogge, a beastly and uncleane Creature, yet shee takes not this for a deny all, but turnes it into argument.
When our Saviour called the poor woman of Syrophoenicia Dog, a beastly and unclean Creature, yet she Takes not this for a deny all, but turns it into argument.
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and though I have done enough to bee for ever shut out of dores, yet it may bee, the word Father may have rhetoricke enough in it to beg a reconcilement,
and though I have done enough to be for ever shut out of doors, yet it may be, the word Father may have rhetoric enough in it to beg a reconcilement,
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Lastly, acquaintance with our owne foulnesse and diseases by the Law, will make us more carefull to keepe in Christs company, and to walke according unto his Will;
Lastly, acquaintance with our own foulness and diseases by the Law, will make us more careful to keep in Christ company, and to walk according unto his Will;
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When Paul was dis• … ounted, and cast downe upon the Earth, terrified and astonished at the Heavenly vision, immediately hee is qualyfied for obedience, Lord what wilt thou have mee to doe? When the Soule is convinc'd by the Law, that of it selfe it comes short of the Glory o• … God ▪ walkes in darkenesse,
When Paul was dis• … ounted, and cast down upon the Earth, terrified and astonished At the Heavenly vision, immediately he is qualyfied for Obedience, Lord what wilt thou have me to do? When the Soul is convinced by the Law, that of it self it comes short of the Glory o• … God ▪ walks in darkness,
as being full of sinne; we now proceede in the last place to discover first the Fountaine of Life and Happinesse, Christ; and secondly the Channell by which it is from him unto us conveyed, the Instrument whereby wee draw it from him,
as being full of sin; we now proceed in the last place to discover First the Fountain of Life and Happiness, christ; and secondly the Channel by which it is from him unto us conveyed, the Instrument whereby we draw it from him,
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They containe the summe of mans desires, Life, and the summe of Gods mercies, Christ, and the summe of mans dutie, Faith; Christ the Fountaine, Life the Derivation, and Faith the Conveyance.
They contain the sum of men Desires, Life, and the sum of God's Mercies, christ, and the sum of men duty, Faith; christ the Fountain, Life the Derivation, and Faith the Conveyance.
so in regeneration Christ is fully formed 〈 ◊ 〉 a man, and he receiveth in some measure and proportion Grace for Grace: there is no Grace in Christ appertaining to generall sanctification which is not in some weake degree fashioned i• … Him Thus there is to Christ a fulnesse of Grace answerable to a fulnesse o• … sinne which is in us.
so in regeneration christ is Fully formed 〈 ◊ 〉 a man, and he receives in Some measure and proportion Grace for Grace: there is no Grace in christ appertaining to general sanctification which is not in Some weak degree fashioned i• … Him Thus there is to christ a fullness of Grace answerable to a fullness o• … sin which is in us.
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If Moses had beene a Prince of peace, how easily might he have instill'd peaceable and calme affections into the mutinous and murmuring people? But though hee had it in himselfe,
If Moses had been a Prince of peace, how Easily might he have instilled peaceable and Cam affections into the mutinous and murmuring people? But though he had it in himself,
and againe, now I live, yet not I, but Christ liveth in me, and the life that I live, I live by the Faith of the Sonne of God, who loved me, and gvae himselfe for me.
and again, now I live, yet not I, but christ lives in me, and the life that I live, I live by the Faith of the Son of God, who loved me, and gvae himself for me.
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To consider more particular this Life which we have from Christ. First, It is a Life of Righteousnesse: for Life and Righteousnes are in the Scripture taken for the same, (because sin doth immediatly make a man dead in law, He that beleeveth not is condemned already,
To Consider more particular this Life which we have from christ. First, It is a Life of Righteousness: for Life and Righteousness Are in the Scripture taken for the same, (Because since does immediately make a man dead in law, He that Believeth not is condemned already,
First, his Satisfaction as hee is our Suretie, whereby hee paid our debt, underwent the curse of our sinnes, bare them all in his body upon the Tree, became subject to the Law for us, in our nature,
First, his Satisfaction as he is our Surety, whereby he paid our debt, underwent the curse of our Sins, bore them all in his body upon the Tree, became Subject to the Law for us, in our nature,
For we must note that there are two things in the Law intended; One principall, obedience, and another secondary, malediction, upon supposition of disobedience;
For we must note that there Are two things in the Law intended; One principal, Obedience, and Another secondary, malediction, upon supposition of disobedience;
Secondly, In Christ as a Mediator, there is a merit likewise belonging unto both these acts of obedience in Him, by vertue of his infinite person which was the Priest,
Secondly, In christ as a Mediator, there is a merit likewise belonging unto both these acts of Obedience in Him, by virtue of his infinite person which was the Priest,
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Secondly, Adoption, or the acceptation of our persons and admittance into so high favour as to be heires of Salvation and Happinesse, which is the effect of the Redundancie of Christs Merit;
Secondly, Adoption, or the acceptation of our Persons and admittance into so high favour as to be Heirs of Salvation and Happiness, which is the Effect of the Redundancy of Christ Merit;
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there being a greater excesse and proportion of vertue in his obedience, then of malignitie or unpleasingnesse in our disobedience. To consider both these together;
there being a greater excess and proportion of virtue in his Obedience, then of malignity or unpleasingness in our disobedience. To Consider both these together;
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and are constituted under another and better regiment, which the Apostle calls Grace, or the Law of Faith. First, we are delivered from the Law as a Covenant of righteousnesse;
and Are constituted under Another and better regiment, which the Apostle calls Grace, or the Law of Faith. First, we Are Delivered from the Law as a Covenant of righteousness;
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and inheritance with the Saints, there is so much pollution and fleshly ingredients in our best workes, that we dare trust none but Christs owne adequate performance of the Law, whereby wee are delivered from the rigor and inexorablenesse thereof.
and inheritance with the Saints, there is so much pollution and fleshly ingredients in our best works, that we Dare trust none but Christ own adequate performance of the Law, whereby we Are Delivered from the rigor and inexorableness thereof.
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yet this Priviledge and Immunitie we have by Christ, that our desires are accepted, that God spareth us as Sonnes, that Christ taketh away all the iniquitie of our Holy things;
yet this Privilege and Immunity we have by christ, that our Desires Are accepted, that God spares us as Sons, that christ Takes away all the iniquity of our Holy things;
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When we are judged of the Lord, we are chastened, but wee are not condemned; they are for declaration of Gods displeasure, but not of his fury or vengeance;
When we Are judged of the Lord, we Are chastened, but we Are not condemned; they Are for declaration of God's displeasure, but not of his fury or vengeance;
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And besides this, as Sons of promise we are blessed with faithfull Abraham, have interest in that pretious vertue of the Gospell which makes all things worke together for the best to those that love God.
And beside this, as Sons of promise we Are blessed with faithful Abraham, have Interest in that precious virtue of the Gospel which makes all things work together for the best to those that love God.
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Lastly, we are hereupon consequently delivered from those effects of the spirit of bondage which come along with the Law. And they are principally three.
Lastly, we Are hereupon consequently Delivered from those effects of the Spirit of bondage which come along with the Law. And they Are principally three.
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First, To manifest to the Conscience that a man is in a desperate and damnable condition, in stead whereof there comes along with Christ to the Soule a Spirit of Adoption,
First, To manifest to the Conscience that a man is in a desperate and damnable condition, in stead whereof there comes along with christ to the Soul a Spirit of Adoption,
Secondly, to stoppe the mouth, and drive out of Gods presence, and leave utterly unexcusable, that a man shall have nothing to alledge why the curse should not be pronounced against him,
Secondly, to stop the Mouth, and drive out of God's presence, and leave utterly unexcusable, that a man shall have nothing to allege why the curse should not be pronounced against him,
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But this I can in truth of heart say, that I deny my owne workes, that I bewaile my corruptions, that the things which I doe I allow not, that it is no more I that doe them,
But this I can in truth of heart say, that I deny my own works, that I bewail my corruptions, that the things which I do I allow not, that it is no more I that do them,
that I am truly willing to part from any lust, that I can heartily pray against my closest corruptions, that I delight in the Law of God in mine inner man, that I am an unwilling captive to the Law in my members, that I feele,
that I am truly willing to part from any lust, that I can heartily pray against my closest corruptions, that I delight in the Law of God in mine inner man, that I am an unwilling captive to the Law in my members, that I feel,
and cry out of my wretchednesse in this so unavoydable subjection, that I desire to feare Gods Name, that I love the Communion of his Spirit and Saints;
and cry out of my wretchedness in this so unavoidable subjection, that I desire to Fear God's Name, that I love the Communion of his Spirit and Saints;
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and where there is a piece of the spirit, where there is a little of heaven, that will undoubtedly carry the soule in which it is to the place where all the Spirit is.
and where there is a piece of the Spirit, where there is a little of heaven, that will undoubtedly carry the soul in which it is to the place where all the Spirit is.
certainely God will send none of his owne graces into Hell, nor suffer any sparkle of his owne holynesse and divine nature to be cast away in that lake of forgetfulnesse.
Certainly God will send none of his own graces into Hell, nor suffer any sparkle of his own holiness and divine nature to be cast away in that lake of forgetfulness.
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In stead whereof the soule is calm'd with a spirituall serenity and peace, which is the beginning of Gods Kingdome, armed with a sweete securitie, and Lion-like boldnesse, against all the powers and assaults of Men or Angels;
In stead whereof the soul is calmed with a spiritual serenity and peace, which is the beginning of God's Kingdom, armed with a sweet security, and Lion-like boldness, against all the Powers and assaults of Men or Angels;
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crowned and refreshed with the joy of Faith, with the first fruites of the Spirit, with the clusters of the Heavenly Canaan, with the earnest of its inheritance, with the prefruition and preapprehension of Gods presence and Glory.
crowned and refreshed with the joy of Faith, with the First fruits of the Spirit, with the clusters of the Heavenly Canaan, with the earnest of its inheritance, with the prefruition and preapprehension of God's presence and Glory.
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Secondly, He that hath the Sonne hath Life, in regard of Holinesse, as he hath received Christ Iesus the Lord, so he walketh in Him: we are in Him created or raised up from the first death, unto good workes, that we should walke in them.
Secondly, He that hath the Son hath Life, in regard of Holiness, as he hath received christ Iesus the Lord, so he walks in Him: we Are in Him created or raised up from the First death, unto good works, that we should walk in them.
and when onely mortall, earthly, and upon false principles, and so from our selves. But having done this before in the doctrine of the raigne of sinne;
and when only Mortal, earthly, and upon false principles, and so from our selves. But having done this before in the Doctrine of the Reign of sin;
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First, Life hath ever an Internall principle, a seede within it selfe, a naturall heate, with the fountaine thereof, by which the body is made operative and vigorous:
First, Life hath ever an Internal principle, a seed within it self, a natural heat, with the fountain thereof, by which the body is made operative and vigorous:
The Conscience is cleansed, the spirit of the minde is renewed, the delights and desires of the heart are changed, the bent and bias of the thoughts are new set, Christ is formed,
The Conscience is cleansed, the Spirit of the mind is renewed, the delights and Desires of the heart Are changed, the bent and bias of the thoughts Are new Set, christ is formed,
and dwelleth within, the whole man is baptized with the Holy Ghost as with fire, which from the Altar of the heart, where it is first kindled, breaketh out,
and dwells within, the Whole man is baptised with the Holy Ghost as with fire, which from the Altar of the heart, where it is First kindled, breaks out,
Secondly, Life hath ever a nutritive appetite ioyned with it, and that is most set upon such things as are of the same matter and principles with the nature nourished:
Secondly, Life hath ever a nutritive appetite joined with it, and that is most Set upon such things as Are of the same matter and principles with the nature nourished:
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so where a man is by the spirit of Christ quickned unto a Life of Holynesse, he will have a hungring ▪ thirsting, and most ardent affection to all those sincere, uncorrupted,
so where a man is by the Spirit of christ quickened unto a Life of Holiness, he will have a hungering ▪ thirsting, and most Ardent affection to all those sincere, uncorrupted,
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Many people shall gather together, and say come yee, and let us goe to the Mountaine of the Lord, &c. Lastly, where there is perfect life, there is sense too of any violence offered to it:
Many people shall gather together, and say come ye, and let us go to the Mountain of the Lord, etc. Lastly, where there is perfect life, there is sense too of any violence offered to it:
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As that great sinne, which the Scripture calls blaspheming of the Holy Ghost, and despighting of the Spirit of Grace, is after a more especiall manner called the sinne against the Holy Ghost;
As that great sin, which the Scripture calls blaspheming of the Holy Ghost, and despiting of the Spirit of Grace, is After a more especial manner called the sin against the Holy Ghost;
so every smaller sinne doth in its manner and measure grieve this spirit, even as every distemper in the body doth bring paine in some measure unto the naturall soule.
so every smaller sin does in its manner and measure grieve this Spirit, even as every distemper in the body does bring pain in Some measure unto the natural soul.
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so though wicked men lie in rotten and noysome lusts, have the guilt of many millions of sinnes like so many rockes and mountaines of Lead on their soules, doe dayly cut and teare themselves like the Lunaticke in the Gospell,
so though wicked men lie in rotten and noisome Lustiest, have the guilt of many millions of Sins like so many Rocks and Mountains of Led on their Souls, do daily Cut and tear themselves like the Lunatic in the Gospel,
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whereas another, in whom Christ is formed, would bee constrain'd with teares of blood, and most bitter repentance to wash the wound of spirit, which but one of those fearefull oathes,
whereas Another, in whom christ is formed, would be constrained with tears of blood, and most bitter Repentance to wash the wound of Spirit, which but one of those fearful Oaths,
The oyntment ran downe from Aarons head unto the skirts of his garment, to note the effusion of the spirit of Holinesse from Christ unto his lowest members.
The ointment ran down from Aaron's head unto the skirts of his garment, to note the effusion of the Spirit of Holiness from christ unto his lowest members.
and in other the like workes of his ordinary obedience. Secondly, of these workes of Christ we must note, that some are uncommunicable, others communicable.
and in other the like works of his ordinary Obedience. Secondly, of these works of christ we must note, that Some Are uncommunicable, Others communicable.
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but the name of Christ. There is no Redemption nor intercession to bee wrought by any man but by Christ. None have to doe with the Censer to offer incense, who have not to doe with the Altar to offer Sacrifice.
but the name of christ. There is no Redemption nor Intercession to be wrought by any man but by christ. None have to do with the Censer to offer incense, who have not to do with the Altar to offer Sacrifice.
Secondly, his worke of Governement and Influence into the Church, his dispensing of the spirit, his quickning of his Word, his subduing of his enemies, his collecting of his members, are all personall Honours which belong unto Him as Head of the Church.
Secondly, his work of Government and Influence into the Church, his dispensing of the Spirit, his quickening of his Word, his subduing of his enemies, his collecting of his members, Are all personal Honours which belong unto Him as Head of the Church.
The whole Life of Christ was a Discipline, a Living, Shining, and exemplary Precept unto men, a Visible Commentary on Gods Law. Therefore wee finde such names given unto Him in the Scriptures,
The Whole Life of christ was a Discipline, a Living, Shining, and exemplary Precept unto men, a Visible Commentary on God's Law. Therefore we find such names given unto Him in the Scriptures,
Wherefore are the falls and apostacies, the errors and infirmities of holy men in Scripture registred? Certainely, the Lord delighteth not to keepe those sinnes upon record for men to gaze on, which himselfe hath put behinde his owne backe,
Wherefore Are the falls and apostasies, the errors and infirmities of holy men in Scripture registered? Certainly, the Lord delights not to keep those Sins upon record for men to gaze on, which himself hath put behind his own back,
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But they are recorded for our sakes, set up for landmarks to warne euery man to take heed of adventuring (on any mans authority) upon those rockes where such renowned and noble Saints have before miscarried.
But they Are recorded for our sakes, Set up for landmarks to warn every man to take heed of adventuring (on any men Authority) upon those Rocks where such renowned and noble Saints have before miscarried.
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Let the same minde, saith the Apostle, be in you, which was in Christ, that is, have the same judgement, opinions, affections, compassions, as Christ had.
Let the same mind, Says the Apostle, be in you, which was in christ, that is, have the same judgement, opinions, affections, compassions, as christ had.
Secondly, in his passive obedience, though not in the end or purposes, yet in the manner of it, Runne with patience, saith the Apostle, the race which is set before you, looking vnto Iesus, who for the joy that was set before him, endured the crosse, despised the shame, &c. If the head be gotten through a strait place, all the members will venture after.
Secondly, in his passive Obedience, though not in the end or Purposes, yet in the manner of it, Run with patience, Says the Apostle, the raze which is Set before you, looking unto Iesus, who for the joy that was Set before him, endured the cross, despised the shame, etc. If the head be got through a strait place, all the members will venture After.
Is every man to be herein a follower of Christ? To this I answere in generall, that poverty was not in Christ any act of Morall Obedience, no• … to the yong man any command of Morall Obedience. First,
Is every man to be herein a follower of christ? To this I answer in general, that poverty was not in christ any act of Moral obedience, no• … to the young man any command of Moral obedience. First,
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as triall of the sinceritie of the mans former profession, and conviction of him touching those misperswasions and selfedeceits which made him trust in himselfe for righteousnesse like that of God to Abraham to offer up his Sonne, which was not intended for death to Isaake, but for tryall to Abraham, and for manifestation of his faith.
as trial of the sincerity of the men former profession, and conviction of him touching those mispersuasions and selfedeceits which made him trust in himself for righteousness like that of God to Abraham to offer up his Son, which was not intended for death to Isaac, but for trial to Abraham, and for manifestation of his faith.
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As when the Apostle saith, That we must love our neighbour as our selves, the meaning is not that our love to our neighbour should be mathematically equall to the love of our selves;
As when the Apostle Says, That we must love our neighbour as our selves, the meaning is not that our love to our neighbour should be mathematically equal to the love of our selves;
Let vs further consider the Grounds of this point touching the Conformitie which is betweene the nature and spirituall life of Christians and of Christ (because it is a Doctrine of principall consequence.) First this was one of the Ends of Christs comming. Two purposes He came for;
Let us further Consider the Grounds of this point touching the Conformity which is between the nature and spiritual life of Christians and of christ (Because it is a Doctrine of principal consequence.) First this was one of the Ends of Christ coming. Two Purposes He Come for;
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But if Christ be not onely a Saviour to Redeeme, but a Rule to Sanctifie, what use or service is left unto the Law? I answere, that the Law is still a Rule, but not a comfortable, effectuall, delightfull rule without Christ applying, and sweetning it unto us.
But if christ be not only a Saviour to redeem, but a Rule to Sanctify, what use or service is left unto the Law? I answer, that the Law is still a Rule, but not a comfortable, effectual, delightful Rule without christ applying, and sweetening it unto us.
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and loveth them, even as the honie and the honie combe. Of it selfe it is the cord of a Iudge which bindeth hand and foote, and shackleth unto condemnation;
and loves them, even as the honey and the honey comb. Of it self it is the cord of a Judge which binds hand and foot, and shackleth unto condemnation;
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but this is contradicted by the Apostle, who saith that Adam was the figure of Christ, and not Christ the patterne of Adam; yet that created Holynesse is renewed in us after the Image of Christ. As we have borne the image of the earthly Adam, who was taken out of the Earth,
but this is contradicted by the Apostle, who Says that Adam was the figure of christ, and not christ the pattern of Adam; yet that created Holiness is renewed in us After the Image of christ. As we have born the image of the earthly Adam, who was taken out of the Earth,
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Conformed in his Nature, Holynesse; in His End, Happynesse; and in the way thereunto, Sufferings. We all, saith he, beholding with open face as in a glasse, that is in Christ, or in the face of Christ, the Glory of God, are changed into the same Image with Christ, (He the Image of his Father,
Conformed in his Nature, Holiness; in His End, Happiness; and in the Way thereunto, Sufferings. We all, Says he, beholding with open face as in a glass, that is in christ, or in the face of christ, the Glory of God, Are changed into the same Image with christ, (He the Image of his Father,
and we of Him) from glory to glory, that is, either from glory inchoate in obedience and grace here (for the Saints in their very sufferings are glorious and conformable to the Glory of Christ ▪ The Spirit of Glory is upon you in your reproaches for Christ) unto Glory consummate in Heaven, and Salvation here. after:
and we of Him) from glory to glory, that is, either from glory inchoate in Obedience and grace Here (for the Saints in their very sufferings Are glorious and conformable to the Glory of christ ▪ The Spirit of Glory is upon you in your Reproaches for christ) unto Glory consummate in Heaven, and Salvation Here. After:
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or from glory to glory, that is, Grace for Grace, the Glorious Image of Gods Holynesse in Christ fashioning, and producing it selfe in the hearts of the faithfull,
or from glory to glory, that is, Grace for Grace, the Glorious Image of God's Holiness in christ fashioning, and producing it self in the hearts of the faithful,
Now then when an image is universally lost, that no man living can furnish his neighbour with it to draw from thence another for himselfe, there must be recourse to the prototype and originall,
Now then when an image is universally lost, that no man living can furnish his neighbour with it to draw from thence Another for himself, there must be recourse to the prototype and original,
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and yet, if a man could come neere him (as in some sense he is not farre from every one of us ) yet He is an Invisible God, no man can see Him, and live;
and yet, if a man could come near him (as in Some sense he is not Far from every one of us) yet He is an Invisible God, no man can see Him, and live;
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in that flesh He was made visible, and we have an accesse into the Holyest of all through the vaile, that is to say, Christs flesh; in that flesh He was made accessible.
in that Flesh He was made visible, and we have an access into the Holiest of all through the veil, that is to say, Christ Flesh; in that Flesh He was made accessible.
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Christ by compassion Conformable to His Members in their infirmitie, ( We have not an high Priest who cannot be touched with a feeling of our infirmities ) And the members by communion conformable to Christ in His Sanctity; Both he that sanctifieth,
christ by compassion Conformable to His Members in their infirmity, (We have not an high Priest who cannot be touched with a feeling of our infirmities) And the members by communion conformable to christ in His Sanctity; Both he that Sanctifieth,
Fourthly Holynesse in the Scripture is called an Vnction. All the vessels of the Tabernacle were sanctified by that Holy Vnction which was prescribed Moses. Ye have received an ointment, saith S. Iohn, which teacheth you all things. It is an oyntment which healeth our wounds,
Fourthly Holiness in the Scripture is called an Unction. All the vessels of the Tabernacle were sanctified by that Holy Unction which was prescribed Moses. You have received an ointment, Says S. John, which Teaches you all things. It is an ointment which heals our wounds,
Fifthly and lastly, Christ is the Summe of the whole Scriptures, and therefore necessarily the Rule of Holynesse. For the Scripture is profitable to make a man perfect, and to furnish him unto all good workes.
Fifthly and lastly, christ is the Sum of the Whole Scriptures, and Therefore necessarily the Rule of Holiness. For the Scripture is profitable to make a man perfect, and to furnish him unto all good works.
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fulfilling the types, accomplishing the predictions, performing the commaunds, remooving the burdens ▪ exhibiting the precepts of the whole Law in a most exemplarie and perfect conversation.
fulfilling the types, accomplishing the predictions, performing the commands, removing the burdens ▪ exhibiting the Precepts of the Whole Law in a most exemplary and perfect Conversation.
Now for our further applycation of this Doctrine unto use and practise: we may hence first receive a twofold Instruction. First, touching the proportions wherein our holynesse must beare conformitie unto Christ; for conformitie cannot be without proportion. Here then we may observe foure particulars wherein our holynesse is to bee proportionable unto Christs.
Now for our further application of this Doctrine unto use and practise: we may hence First receive a twofold Instruction. First, touching the proportions wherein our holiness must bear conformity unto christ; for conformity cannot be without proportion. Here then we may observe foure particulars wherein our holiness is to be proportionable unto Christ.
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and in this wee are to beare proportion unto him. Our holynesse must proceede from the same Spirit whereby he was sanctified; onely with this difference.
and in this we Are to bear proportion unto him. Our holiness must proceed from the same Spirit whereby he was sanctified; only with this difference.
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The Spirit of Holynesse was Christs, Inr• … proprio, by vertue of the by postaticall union of the humane nature with the divine in the unitie of his person.
The Spirit of Holiness was Christ, Inr• … Properly, by virtue of the by postaticall Union of the humane nature with the divine in the unity of his person.
But to us the Spirit belongs by an inferior union unto Christ as our Head, from whom it is unto us derived and dispensed in such proportions as Hee is in mercy pleased to observe towards his members.
But to us the Spirit belongs by an inferior Union unto christ as our Head, from whom it is unto us derived and dispensed in such proportions as He is in mercy pleased to observe towards his members.
Secondly, our Holynesse must bee conformable to Christs in the Ends of it. First, the Glory of God: Father, saith hee, I have gloryfied thee on earth, I have finished the worke which thou gavest me to doe.
Secondly, our Holiness must be conformable to Christ in the Ends of it. First, the Glory of God: Father, Says he, I have glorified thee on earth, I have finished the work which thou Gavest me to do.
If a man could bee so full of selfe-zeale (if I may so call it) of irregular and unprescribed devotion, as to offer rivers of oyle, or mountaines of cattell,
If a man could be so full of self-zeal (if I may so call it) of irregular and unprescribed devotion, as to offer Rivers of oil, or Mountains of cattle,
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When the Apostle urgeth the Philippians not to looke to their owne things, but every man also on the things of others, hee presseth them with this argument, Let the same minde bee in you which was in Christ Iesus.
When the Apostle urges the Philippians not to look to their own things, but every man also on the things of Others, he Presseth them with this argument, Let the same mind be in you which was in christ Iesus.
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Onely here is the difference, Christs obedience was meritorious for the redemption of His Church, ours onely ministeriall for the edification of the Church:
Only Here is the difference, Christ Obedience was meritorious for the redemption of His Church, ours only ministerial for the edification of the Church:
Thirdly, our holinesse must bee Proportionable to Christs in the parts of it. It must be universall: the whole man must bee spiritually formed and organiz'd unto the measure of Christ.
Thirdly, our holiness must be Proportionable to Christ in the parts of it. It must be universal: the Whole man must be spiritually formed and organized unto the measure of christ.
The God of peace sanctifie you throughout, and I pray God that your whole spirit, soule and body may bee preserved blamelesse unto the comming of our Lord Iesus Christ.
The God of peace sanctify you throughout, and I pray God that your Whole Spirit, soul and body may be preserved blameless unto the coming of our Lord Iesus christ.
even unto that bitter worke of his Passion he was annointed with the oyle of gladnesse; to note that though as made of a woman, partaker of the same passions and naturall affections with us, hee did decline it, and shrinke from it;
even unto that bitter work of his Passion he was anointed with the oil of gladness; to note that though as made of a woman, partaker of the same passion and natural affections with us, he did decline it, and shrink from it;
Necessarie is the observation of it as as a fruite of Faith, not as a condition of Life or Righteousnesse, Necessarie, necessitate praecepti, as a thing commanded, the transgressing whereof is an incurring of sinne;
Necessary is the observation of it as as a fruit of Faith, not as a condition of Life or Righteousness, Necessary, necessitate Precepts, as a thing commanded, the transgressing whereof is an incurring of sin;
not necessitate medy, as a strict and undispensable meane of Salvation, the transgression whereof is a peremptorie obligation unto death. Three things Christ hath done to the Law for us.
not necessitate medy, as a strict and undispensable mean of Salvation, the Transgression whereof is a peremptory obligation unto death. Three things christ hath done to the Law for us.
for all our obedience comes from Christ, and that either as unto members from his Spirit, or as unto Disciples from his Doctrine and Example. We see then the necessitie of our being in Christ, not onely for righteousnesse, but for obedience:
for all our Obedience comes from christ, and that either as unto members from his Spirit, or as unto Disciples from his Doctrine and Exampl. We see then the necessity of our being in christ, not only for righteousness, but for Obedience:
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when he shall come in flaming fire to take vengeance on those who, though convinced of their iusufficiencie to observe the Law, have yet disobeyed the Gospell of our Lord Iesus Christ.
when he shall come in flaming fire to take vengeance on those who, though convinced of their iusufficiencie to observe the Law, have yet disobeyed the Gospel of our Lord Iesus christ.
and this is onely by the Scriptures, in which Hee is yet amongst us, walking in the middest of his Church, Crucified before our eyes, set forth and declared unto us:
and this is only by the Scriptures, in which He is yet among us, walking in the midst of his Church, crucified before our eyes, Set forth and declared unto us:
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then after all these ind• … gnities to the Spirit of Grace, this is the judgement with which God useth to revenge the quarrrell of his Grace and Covenant, to leave them to the hardnesse and impenitencie of their owne hearts, to be a rule and way unto themselves.
then After all these ind• … gnities to the Spirit of Grace, this is the judgement with which God uses to revenge the quarrrell of his Grace and Covenant, to leave them to the hardness and impenitency of their own hearts, to be a Rule and Way unto themselves.
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Bethel which was Gods house before is turned into Bethaven, a house of vanitie: Israel hath forgotten his Maker, and buildeth Temples saith the Prophet.
Bethel which was God's house before is turned into Bethaven, a house of vanity: Israel hath forgotten his Maker, and builds Temples Says the Prophet.
but to remember God otherwise then hee hath required, to build many temples, when hee had appointed but one temple and one altar for all that people to resort unto, this was by forgetting Gods Will and Word to forget likewise his service and worship,
but to Remember God otherwise then he hath required, to built many Temples, when he had appointed but one temple and one altar for all that people to resort unto, this was by forgetting God's Will and Word to forget likewise his service and worship,
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because to serve him otherwise then he requireth is not to worship but to rob and mocke him. 1 In Gods service it is a greater sinne to doe that which wee are not to doe,
Because to serve him otherwise then he requires is not to worship but to rob and mock him. 1 In God's service it is a greater sin to do that which we Are not to do,
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But what ever opinion men have of their owne wisedomes, and contributions in Gods service, yet he esteemes them all but as • … udicrous things, as games, and playes, and acting of mimicall dancings:
But what ever opinion men have of their own wisdoms, and contributions in God's service, yet he esteems them all but as • … ludicrous things, as games, and plays, and acting of mimical dancings:
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What ever action therefore you goe about, doe it by Rule, enquire out of the scriptures whether Christ would have done it or no, at least whether he allow it or no.
What ever actium Therefore you go about, do it by Rule, inquire out of the Scriptures whither christ would have done it or no, At least whither he allow it or no.
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Marriage is honourable with all other men, but it did not befit his person who came into the world to spirituall purposes onely, to beget sonnes and daughters unto God,
Marriage is honourable with all other men, but it did not befit his person who Come into the world to spiritual Purposes only, to beget Sons and daughters unto God,
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For it is his prerogative to bee in the midst of the seven candlestickes, to be present to all his members, to teach by power and not by ministery, to teach by his Spirit, and not by his penne, to teach the hearts of men,
For it is his prerogative to be in the midst of the seven candlesticks, to be present to all his members, to teach by power and not by Ministry, to teach by his Spirit, and not by his pen, to teach the hearts of men,
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It became him to commit these ministeriall actions to his servants, and to reserve to himselfe that great honour of writing his Law in the hearts of his people,
It became him to commit these ministerial actions to his Servants, and to reserve to himself that great honour of writing his Law in the hearts of his people,
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and shall I make Gods worship subordinate to my aimes and his religion serve turnes? shall I doe what I doe without any love or ioy, meerely out of slavish feare,
and shall I make God's worship subordinate to my aims and his Religion serve turns? shall I do what I do without any love or joy, merely out of slavish Fear,
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and measure them by the Holynesse of Christ, and have him ever before our eyes, it would be a great meanes of living in comfort and spirituall conformitie to Gods Law.
and measure them by the Holiness of christ, and have him ever before our eyes, it would be a great means of living in Comfort and spiritual conformity to God's Law.
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and therefore to his Kingdome and our Kingdome: His by personall proprietie, and hypostaticall union; ours by his purchase and merit, and by our mysticall union and fellowship with him.
and Therefore to his Kingdom and our Kingdom: His by personal propriety, and hypostatical Union; ours by his purchase and merit, and by our mystical Union and fellowship with him.
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It is not his i• … Reversion after an expiration of any others right (there are no lease• … nor reversions in Heaven) but it is his as an inheritance is the heires after the death of the Ancestor, who yet by minoritie of yeeres,
It is not his i• … Reversion After an expiration of any Others right (there Are no lease• … nor reversions in Heaven) but it is his as an inheritance is the Heirs After the death of the Ancestor, who yet by minority of Years,
By two immutable things, faith the Apostle, namely the Word and the Oath of God, wherein it was impossible for him to he, we have strong consolation, and great ground of hope;
By two immutable things, faith the Apostle, namely the Word and the Oath of God, wherein it was impossible for him to he, we have strong consolation, and great ground of hope;
in those few clusters of grapes, and bunches of figges, those Graces of Christs Spirit, that peace, comfort, serenitie, which is shed forth into the heart already from that Heavenly Canaan.
in those few clusters of grapes, and bunches of figs, those Graces of Christ Spirit, that peace, Comfort, serenity, which is shed forth into the heart already from that Heavenly Canaan.
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The Holy Spirit of Promise is the earnest of our inheritance, untill the Redemption or full fruition and Revelation of our purchased possession to the prayse of his Glory.
The Holy Spirit of Promise is the earnest of our inheritance, until the Redemption or full fruition and Revelation of our purchased possession to the praise of his Glory.
For all spirituall things in the Soule are the beginnings of Heaven, parcels of that Spirit, the fulnesse and residue whereof is in Christs keeping to adorne us with when he shall present us unto his Father.
For all spiritual things in the Soul Are the beginnings of Heaven, parcels of that Spirit, the fullness and residue whereof is in Christ keeping to adorn us with when he shall present us unto his Father.
Thirdly, let us with enlarg'd and ravish'd affections, with all the vigor and activitie of enflamed hearts recount the great love of God, who hath not onely delivered us from his wrath,
Thirdly, let us with enlarged and ravished affections, with all the vigor and activity of inflamed hearts recount the great love of God, who hath not only Delivered us from his wrath,
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Beloved what manner of Love, How unsearchable, How bottomlesse, how surpassing the apprehensions of Men or Angels is the Love of God to us, saith the Apostle, that wee should be called the Sonnes of God.
beloved what manner of Love, How unsearchable, How bottomless, how surpassing the apprehensions of Men or Angels is the Love of God to us, Says the Apostle, that we should be called the Sons of God.
if his owne voluntarie undertaking the office of Mediator had not concluded him.) Glorifie me with thy selfe, with the glorie which I had with thee before the World was;
if his own voluntary undertaking the office of Mediator had not concluded him.) glorify me with thy self, with the glory which I had with thee before the World was;
If we are indeede perswaded that there is laid up for us a Crowne of righteousnesse, we cannot but with Saint Paul resolve to fight a good fight, to finish our course, to keepe the faith, to bring forth much fruite that our Father may be glorified in us.
If we Are indeed persuaded that there is laid up for us a Crown of righteousness, we cannot but with Saint Paul resolve to fight a good fight, to finish our course, to keep the faith, to bring forth much fruit that our Father may be glorified in us.
And now having unfolded this threefold Life which the faithfull have in Christ, wee may further take notice of three attributes or properties of this life, both to humble and to secure us;
And now having unfolded this threefold Life which the faithful have in christ, we may further take notice of three attributes or properties of this life, both to humble and to secure us;
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It is in Christs keeping, as in the hands of a faithfull depositary, and it is a Life in God, a full Life, a derivation from the Fountaine of Life, where it is surer and sweeter then in any Cisterne.
It is in Christ keeping, as in the hands of a faithful depositary, and it is a Life in God, a full Life, a derivation from the Fountain of Life, where it is Surer and Sweeten then in any Cistern.
and joy in the Holy Ghost (as in an Eclipse of the Sunne some dimme glimpses doe glance from the edges of the interposed body) yet in regard of the plenarie infusion of glorious endowments,
and joy in the Holy Ghost (as in an Eclipse of the Sun Some dim glimpses do glance from the edges of the interposed body) yet in regard of the plenary infusion of glorious endowments,
not onely in true holynesse, for so we are like him now (wee are already created after him in righteousnesse and true holynesse ) but in full holynesse too;
not only in true holiness, for so we Are like him now (we Are already created After him in righteousness and true holiness) but in full holiness too;
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The Lord shal then appeare and bee revealed from Heaven, all those curtens shall bee drawne, those vailes betweene us and our Glory, those skinnes with which the Arke is overlaid, shall be torne and removed:
The Lord shall then appear and be revealed from Heaven, all those curtains shall be drawn, those vails between us and our Glory, those skins with which the Ark is overlaid, shall be torn and removed:
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But our comfort is that our hope is Germen, a growing thing, a stone full of eyes, a hidden Manna, (sweete though secret) a new name, which though no other man can know,
But our Comfort is that our hope is Germen, a growing thing, a stone full of eyes, a hidden Manna, (sweet though secret) a new name, which though not other man can know,
And this is the reason too why the Saints themselves are not enough affected with the beautie of Holynesse, because it is in great part hidden even from them by corruptions, and admixture of earthly lusts.
And this is the reason too why the Saints themselves Are not enough affected with the beauty of Holiness, Because it is in great part hidden even from them by corruptions, and admixture of earthly Lustiest.
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When a man makes himselfe a stranger unto earthly things, and setteth not any of his choisest affections and desires on them, he is then qualified to see those mysteries and wonders which are in the Law.
When a man makes himself a stranger unto earthly things, and sets not any of his Choicest affections and Desires on them, he is then qualified to see those Mysteres and wonders which Are in the Law.
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and the bodie of the earth which absenteth the Sunne from our view) It is much more certaine in spirituall things, the light of Gods Word and Graces would not bee eclipsed,
and the body of the earth which absenteth the Sun from our view) It is much more certain in spiritual things, the Light of God's Word and Graces would not be eclipsed,
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As soone as the vaile is taken away by Christ, and the Truth, Goodnesse, and beautie of the Gospell discover'd, there is immediately wrought a cleare assent and subscription in the minde,
As soon as the veil is taken away by christ, and the Truth, goodness, and beauty of the Gospel discovered, there is immediately wrought a clear assent and subscription in the mind,
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an earnest longing and desire in the heart, a constant purpose and resolution in the will to forsake all things as dung in comparison of that excellent knowledge.
an earnest longing and desire in the heart, a constant purpose and resolution in the will to forsake all things as dung in comparison of that excellent knowledge.
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As in the discoverie of mathematicall conclusions there is such demonstrative and invincible evidence as would make a man wonder he had not understood them before:
As in the discovery of mathematical conclusions there is such demonstrative and invincible evidence as would make a man wonder he had not understood them before:
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so in the discoveries of Grace unto the Soule, the Spirit doth so throughly convince a man, that hee wonders at his former stupiditie, which never admired such things before.
so in the discoveries of Grace unto the Soul, the Spirit does so thoroughly convince a man, that he wonders At his former stupidity, which never admired such things before.
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Againe the faithfull are here to be directed in this state of obscuritie how to carry themselves under those corruptions, temptations, desertions, which here hide the brightnesse and beautie of their life from them.
Again the faithful Are Here to be directed in this state of obscurity how to carry themselves under those corruptions, temptations, desertions, which Here hide the brightness and beauty of their life from them.
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In such a case therefore the Soule should lay the faster hold upon Christ, and when there is no light should trust upon the name of the Lord and stay upon his God.
In such a case Therefore the Soul should lay the faster hold upon christ, and when there is no Light should trust upon the name of the Lord and stay upon his God.
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Thirdly, In spirituall desertions exercise faith to see God when Hee is absent: goe into the watch Tower, review thine owne and other mens experiences of Gods dealing;
Thirdly, In spiritual desertions exercise faith to see God when He is absent: go into the watch Tower, review thine own and other men's experiences of God's dealing;
Hee that beleeveth on mee, out of his bellie shall flow rivers of living water, like the waters of Ezekiels vision which swelled from the ancles to the loynes,
He that Believeth on me, out of his belly shall flow Rivers of living water, like the waters of Ezekiel's vision which swelled from the ankles to the loins,
And it is an observation which you may easily make, that sundrie times in the Apostles writings, the Graces of the Gospell are called the riches of Christ, and the riches of his Grace,
And it is an observation which you may Easily make, that sundry times in the Apostles writings, the Graces of the Gospel Are called the riches of christ, and the riches of his Grace,
but our Spirituall life is a growing life. It is called in the Scripture our abiding in Christ, to note that our estate in him is a fixed, constant and secure estate.
but our Spiritual life is a growing life. It is called in the Scripture our abiding in christ, to note that our estate in him is a fixed, constant and secure estate.
either it must be a naturall or a violent death. Now the life which we have from Christ hath no seedes of mortalitie in it selfe, because it comes from Christ:
either it must be a natural or a violent death. Now the life which we have from christ hath no seeds of mortality in it self, Because it comes from christ:
All the danger then must be from forren assault, and externall violence. But against all this we have the power and strength of Christ himselfe to oppose.
All the danger then must be from foreign assault, and external violence. But against all this we have the power and strength of christ himself to oppose.
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On the left hand with skorne, misreports, persecutions, and cruell mockings, with Giants and sonnes of Anak: On the right hand with allurements, objects, promises, dalliances, and 〈 ◊ 〉, with midianitish women.
On the left hand with scorn, misreports, persecutions, and cruel mockings, with Giants and Sons of Anak: On the right hand with allurements, objects, promises, dalliances, and 〈 ◊ 〉, with Midianitish women.
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and should thus comfort him, be of good cheare for I have overcome a Lion, what safety or assurance could hence arise to him who had not the strength of Sampson. But wee must know that Christ overcame not for himselfe, but for us;
and should thus Comfort him, be of good cheer for I have overcome a lion, what safety or assurance could hence arise to him who had not the strength of Sampson. But we must know that christ overcame not for himself, but for us;
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If He come as a Serpent with cunning craftinesse to seduce us, Christ is a stronger Serpent, a Serpent of Brasse; and what hurt can a Serpent of flesh doe unto a Serpent of Brasse? If as a Lion, with rage and fierie assaults:
If He come as a Serpent with cunning craftiness to seduce us, christ is a Stronger Serpent, a Serpent of Brass; and what hurt can a Serpent of Flesh do unto a Serpent of Brass? If as a lion, with rage and fiery assaults:
The mercie of Christ begets feare: The Love of Christ constraineth us. Sathan can but allure to disobedience, but Christ can constraine us to live unto him.
The mercy of christ begets Fear: The Love of christ constrains us. Sathan can but allure to disobedience, but christ can constrain us to live unto him.
or distresse, or persecution, or famine, or nakednes, or perill, or sword? nay in all these things we are more then conquerors through him that loved us.
or distress, or persecution, or famine, or nakedness, or peril, or sword? nay in all these things we Are more then conquerors through him that loved us.
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O wrethed man that I am, who shall deliver mee from this body of Death? Yet even against this unremoveable and unvanquishable corruption the Life of Christ is safe in us upon these grounds.
Oh wreathed man that I am, who shall deliver me from this body of Death? Yet even against this unremovable and unvanquishable corruption the Life of christ is safe in us upon these grounds.
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but that which in its operations, and, quoad nos, in regard of sense and present complacencie may seeme to decay, doth not yet perish in its substance.
but that which in its operations, and, quoad nos, in regard of sense and present complacency may seem to decay, does not yet perish in its substance.
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when Christ is fashioned, when the issue i• … victorious and with gaine, the soule no more remembreth those afflictio• … s which were but for a moment.
when christ is fashioned, when the issue i• … victorious and with gain, the soul no more Remember those afflictio• … s which were but for a moment.
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When once wee are incorporate into Christs body, and made partakers of the new Covenant, though we are still under the Laws conduct, in regard of its obedience (which is made sweete and easie by Grace) yet we are not under the laws maled• … ction. So that though sinne in a Beleever bee a transgression of the Law,
When once we Are incorporate into Christ body, and made partakers of the new Covenant, though we Are still under the Laws conduct, in regard of its Obedience (which is made sweet and easy by Grace) yet we Are not under the laws maled• … ction. So that though sin in a Believer be a Transgression of the Law,
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if that man offend, he b• … ch transgre• … sed the Law, and provoked the displeasure of the Prince, who haply will make him some othe• … way to 〈 ◊ 〉 it:
if that man offend, he b• … changed transgre• … sed the Law, and provoked the displeasure of the Prince, who haply will make him Some othe• … Way to 〈 ◊ 〉 it:
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yet a Iew is not to die for Theft, nor an Englishman for Adultery, because wee are not under the Iudiciall Lawes of that people, nor they under our Lawes:
yet a Iew is not to die for Theft, nor an Englishman for Adultery, Because we Are not under the Judicial Laws of that people, nor they under our Laws:
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Even so those sinnes which to a man under the covenant of workes do, d• … facto, bring Death if he continue alwayes under that covenant, doe onely create a Merit of Death in those who are under the Covenant of Grace,
Even so those Sins which to a man under the Covenant of works do, d• … facto, bring Death if he continue always under that Covenant, do only create a Merit of Death in those who Are under the Covenant of Grace,
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But it may here further be objected, How can I beleeve under the weight of such a finne? Or how is Faith able to hold mee up under so heavie a guilt? I answere, the more the greatnesse of si• … ne doth appeare,
But it may Here further be objected, How can I believe under the weight of such a fin? Or how is Faith able to hold me up under so heavy a guilt? I answer, the more the greatness of si• … ne does appear,
and therefore the Faith of the patriarche• … is expressed in the Apostle by saluting or embracing; they did not onely claspe Christ, but he them againe.
and Therefore the Faith of the patriarche• … is expressed in the Apostle by saluting or embracing; they did not only clasp christ, but he them again.
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And here it is worth our observing, that the reason why the house in the parable did stand firme against all tempests, was because it was founded upon a Rocke.
And Here it is worth our observing, that the reason why the house in the parable did stand firm against all tempests, was Because it was founded upon a Rock.
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Why? may not a weake superstruction ofrotten and inconsistent materials bee built upon a sound foundation? As a strong house fals from a weake foundation, may not in like manner a weake house by a tempest fall from a strong foundation? Surely in Christs Temple it is not as in ordinary materiall buildings.
Why? may not a weak superstruction ofrotten and inconsistent materials be built upon a found Foundation? As a strong house falls from a weak Foundation, may not in like manner a weak house by a tempest fallen from a strong Foundation? Surely in Christ Temple it is not as in ordinary material buildings.
What ever the materials are of themselves, though never so fraile, yet being once incorporated in the building, they are presently transformed into the nature and firmenesse of their foundation.
What ever the materials Are of themselves, though never so frail, yet being once incorporated in the building, they Are presently transformed into the nature and firmness of their Foundation.
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The Law of the Spirit of Life in Iesus Christ, (that is, the Law of Faith ) hath made mee free from the Law of Sinne, that is, the Law of the members, or fleshly concupiscence.
The Law of the Spirit of Life in Iesus christ, (that is, the Law of Faith) hath made me free from the Law of Sin, that is, the Law of the members, or fleshly concupiscence.
And all this is strengthened by the Power of God; not by Faith alone are we kept, but yee are kept, saith Saint Peter, By the power of God through Faith unto Salvation:
And all this is strengthened by the Power of God; not by Faith alone Are we kept, but ye Are kept, Says Saint Peter, By the power of God through Faith unto Salvation:
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and condescendeth unto the exigencie of second causes, failing where they faile, and accommodating the measure of his agencie to those materials which the second causes have supplyed (as we see when a Childe is borne with fewer parts then are due to naturall integrity, Gods concurrence hath limited it selfe to the materials which are defective,
and condescendeth unto the exigency of second Causes, failing where they fail, and accommodating the measure of his agency to those materials which the second Causes have supplied (as we see when a Child is born with fewer parts then Are due to natural integrity, God's concurrence hath limited it self to the materials which Are defective,
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and carry the heart of man (which is the secondary agent) unto the effect it selfe, doth remove every obstacle which might endanger his purpos• … in saving the Creature,
and carry the heart of man (which is the secondary agent) unto the Effect it self, does remove every obstacle which might endanger his purpos• … in Saving the Creature,
But you will say, Faith is indeede by these meanes stronger then sinne when it worketh ▪ but not when it sleepeth; and the working of Faith, being dependant upon the faculties of the Soule which are essentially mutable and incostant in operation, must needes bee uncertaine too:
But you will say, Faith is indeed by these means Stronger then sin when it works ▪ but not when it Sleepeth; and the working of Faith, being dependant upon the faculties of the Soul which Are essentially mutable and incostant in operation, must needs be uncertain too:
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The heart of the king, saith Salomon, that is the most soveraigne, unconquerable, peremptorie, and unsubjected will in the World, is in the Hand of God,
The heart of the King, Says Solomon, that is the most sovereign, unconquerable, peremptory, and unsubjected will in the World, is in the Hand of God,
but have an extreme reluctancie to all the motions of Gods Spirit ▪ yet considering their subordination to Gods mercifull purposes, to the Power of His Grace, to His Heavenly Call according unto purpose, to the exceeding greatnesse and working of his mighty Power, manifest it is, that they are vndeclinable mightily, by a hidden, wonderfull, most effectuall power;
but have an extreme reluctancy to all the motions of God's Spirit ▪ yet considering their subordination to God's merciful Purposes, to the Power of His Grace, to His Heavenly Call according unto purpose, to the exceeding greatness and working of his mighty Power, manifest it is, that they Are undeclinable mightily, by a hidden, wonderful, most effectual power;
They are all the frequent words of Holy Austin, that Champion of Grace, whose unvaluable industry in that behalfe all after ages have admired, but hardly paralell'd.
They Are all the frequent words of Holy Austin, that Champion of Grace, whose unvaluable industry in that behalf all After ages have admired, but hardly paralleled.
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Now then for the further establishing the heart of a man, seriously and searchingly humbled with the sense and consciousnesse of some great relapse (for what I shall say can yeeld no comfort to a man in an unrelenting, obdurate,
Now then for the further establishing the heart of a man, seriously and searchingly humbled with the sense and consciousness of Some great relapse (for what I shall say can yield no Comfort to a man in an unrelenting, obdurate,
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why should wee thinke that they can nullyfie or destroy it? If His Grace did prevent sinners before their repentance, that they might returne, shall it not much more preserve repenting sinners that they may not perish? If the masse, guilt,
why should we think that they can nullyfie or destroy it? If His Grace did prevent Sinners before their Repentance, that they might return, shall it not much more preserve repenting Sinners that they may not perish? If the mass, guilt,
and greatnesse of Adams sinne, in which all men were equally sharers, and in which equalitie God looked upon us with Love and Grace (then which sinne a greater I thinke cannot be committed against the Law of God) If the bloody and crimsin sinnes of the unconverted part of our life, wherein we drew iniquitie with cordes of vanitie,
and greatness of Adams sin, in which all men were equally sharers, and in which equality God looked upon us with Love and Grace (then which sin a greater I think cannot be committed against the Law of God) If the bloody and crimson Sins of the unconverted part of our life, wherein we drew iniquity with cords of vanity,
So elsewhere the Lord tels us that his Covenant should be as the water of Noah; the sinnes of men can no more utterly cancell or reverse Gods Covenant of mercie towards them,
So elsewhere the Lord tells us that his Covenant should be as the water of Noah; the Sins of men can no more utterly cancel or reverse God's Covenant of mercy towards them,
Tee are kept, saith the Apostle, by the Power of God through Faith unto Salvation. Faith is first by Gods Power wrought and preserved (It is the Faith of the operation of God, namely that powerfull operation which raised Christ from the dead:
Tee Are kept, Says the Apostle, by the Power of God through Faith unto Salvation. Faith is First by God's Power wrought and preserved (It is the Faith of the operation of God, namely that powerful operation which raised christ from the dead:
and your Faith standeth not in the wisedome of men, but in the Power of God ) And then it becomes an effectuall instrument of the same power to preserve us unto Salvation.
and your Faith Stands not in the Wisdom of men, but in the Power of God) And then it becomes an effectual Instrument of the same power to preserve us unto Salvation.
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And therefore wee finde our Saviour take a future medium to prove a present Blessednesse, NONLATINALPHABET, yee are blessed when men shall hate you, &c:
And Therefore we find our Saviour take a future medium to prove a present Blessedness,, ye Are blessed when men shall hate you, etc.:
for great is your reward in Heaven. Which inference could not be sound unlesse that future medium were certaine by the Power of Faith, giving unto the promises of God as it were a presubsistencie.
for great is your reward in Heaven. Which Inference could not be found unless that future medium were certain by the Power of Faith, giving unto the promises of God as it were a presubsistencie.
So that now, as when a man is dead to the Being of sinne (as the Saints departed this life are) the Being of sinne doth no more trouble them, nor returne upon them:
So that now, as when a man is dead to the Being of sin (as the Saints departed this life Are) the Being of sin does no more trouble them, nor return upon them:
so may I more certainely say to any Soule that is soundly and in truth humbled with the sense of any grievous relapse, non potest tot lacrymarum frater perire, It cannot bee that the brother of so many teares,
so may I more Certainly say to any Soul that is soundly and in truth humbled with the sense of any grievous relapse, non potest tot lacrymarum frater perire, It cannot be that the brother of so many tears,
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and so pretious blood, which from Christ trickled downe with an unperishable soveraigntie unto the lowest and sinfullest of his bodie, should perish for want of compassion in Him who felt the weight of our sufferings,
and so precious blood, which from christ trickled down with an unperishable sovereignty unto the lowest and sinfullest of his body, should perish for want of compassion in Him who felt the weight of our sufferings,
but alive unto God, and that through or in Iesus Christ, by whom wee in like manner are made partakers of that Life which Hee by rising againe from the Grave, did assume,
but alive unto God, and that through or in Iesus christ, by whom we in like manner Are made partakers of that Life which He by rising again from the Grave, did assume,
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a Kingdome which cannot be shaken, or destroyed as the Apostle speakes. Heb. 12. 28. Fourthly the Sonneship and by consequence • … tance of Christ is ours.
a Kingdom which cannot be shaken, or destroyed as the Apostle speaks. Hebrew 12. 28. Fourthly the Sonship and by consequence • … tance of christ is ours.
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I speake not of His personall Sonneship by eternall generation, but of that dignitie and honour which He had as the first borne of every Creature, and Heire of all things. That Sonneship which Hee had as Hee was borne from the Dead;
I speak not of His personal Sonship by Eternal generation, but of that dignity and honour which He had as the First born of every Creature, and Heir of all things. That Sonship which He had as He was born from the Dead;
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Thou art my Sonne, this day have I begotten thee, namely in the Resurrection, in which respect He is called the first borne, and the first begotten of the Dead.
Thou art my Son, this day have I begotten thee, namely in the Resurrection, in which respect He is called the First born, and the First begotten of the Dead.
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We hold in chiefe under his guardianship and protection, as his sequele and dependant. Now from hence our Saviours argument may bring much comfort and assurance;
We hold in chief under his guardianship and protection, as his sequel and dependant. Now from hence our Saviors argument may bring much Comfort and assurance;
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Since we stand not, like Adam, upon our owne bottome, but are branches of such a Vine as never withers, Members of such a Head as never dies, sharers in such a Spirit as cleanseth, healeth,
Since we stand not, like Adam, upon our own bottom, but Are branches of such a Vine as never withers, Members of such a Head as never die, sharers in such a Spirit as Cleanseth, heals,
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undoubtedly that Life of Christ in us, which is thus underpropped, though it be not priviledg'd from temptations, no nor from backeslidings, yet is an abiding Life:
undoubtedly that Life of christ in us, which is thus underpropped, though it be not privileged from temptations, no nor from backslidings, yet is an abiding Life:
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He who raised our Soule from death, will either preserve our feete from falling, or, if we doe fall, will heale our backflidings, and will save us freely.
He who raised our Soul from death, will either preserve our feet from falling, or, if we do fallen, will heal our backflidings, and will save us freely.
Infinitely therefore doth it concerne the Soule of every man to bee restlesse and unsatisfied with any other good thing, till he find himselfe entitled unto this happy Communion with the Life of Christ, which will never faile him.
Infinitely Therefore does it concern the Soul of every man to be restless and unsatisfied with any other good thing, till he find himself entitled unto this happy Communion with the Life of christ, which will never fail him.
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Now then till a mans Soule, after many rovings and inquisitions, hath at last fixed it selfe upon some such good thing as hath compasse enough to satiate and replenish the vastnesse of these two desires:
Now then till a men Soul, After many rovings and inquisitions, hath At last fixed it self upon Some such good thing as hath compass enough to satiate and replenish the vastness of these two Desires:
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impossible it is for that Soule, though otherwise filled with a confluence of all the glory, wealth, wisedome, learning and curiositie of Salomon himselfe, to have solid contentment enough to withstand the feares of the smallest danger,
impossible it is for that Soul, though otherwise filled with a confluence of all the glory, wealth, Wisdom, learning and curiosity of Solomon himself, to have solid contentment enough to withstand the fears of the Smallest danger,
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Now then let us suppose that any good things of this World, without the Life of Christ, were able to satisfie one of these two desires, to perfect and advance our nature (though indeede it bee farre otherwise,
Now then let us suppose that any good things of this World, without the Life of christ, were able to satisfy one of these two Desires, to perfect and advance our nature (though indeed it be Far otherwise,
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nay must I not within these few yeeres, in stead of mine honour, be laid under mens feete? In stead of my purple and scarlet, be cloathed with rottennesse? In stead of my luxurie and delycacies, become my selfe the foode of wormes? Is not the poore soule in my bosome an immortall soule? Must it not have a being,
nay must I not within these few Years, in stead of mine honour, be laid under men's feet? In stead of my purple and scarlet, be clothed with rottenness? In stead of my luxury and delycacies, become my self the food of worms? Is not the poor soul in my bosom an immortal soul? Must it not have a being,
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as long as there is a God who is able to support it? And will not my bagges and titles, my pleasures and preferments, my learning and naturall endowments, every thing save my sinnes and mine adversaries,
as long as there is a God who is able to support it? And will not my bags and titles, my pleasures and preferments, my learning and natural endowments, every thing save my Sins and mine Adversaries,
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and mine owne Conscience forsake mee, when I once enter into that immortalitie? When a man I say shall beginne to summon his heart unto such sad accompts as these,
and mine own Conscience forsake me, when I once enter into that immortality? When a man I say shall begin to summon his heart unto such sad accounts as these,
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how will his face gather blacknesse, and his knees tremble, and his heart be even damp'd and blasted with amazement in the middest of all the vanities and lyes of this present world? What a fearefull thing is it for an eternall soule to have nothing betweene it,
how will his face gather blackness, and his knees tremble, and his heart be even damped and blasted with amazement in the midst of all the vanities and lies of this present world? What a fearful thing is it for an Eternal soul to have nothing between it,
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and so leave it alone to sinke into bottomlesse calamitie? O Beloved, when men shall have passed many millions of yeeres in another world, which no millions of yeeres can shorten or diminish, what accession of comfort can then come to those glorious joyes which we shall bee filled with in Heaven,
and so leave it alone to sink into bottomless calamity? O beloved, when men shall have passed many millions of Years in Another world, which not millions of Years can shorten or diminish, what accession of Comfort can then come to those glorious Joys which we shall be filled with in Heaven,
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or what diminution or mitigation of that unsupportable anguish which without ease or end must bee suffered in Hell, by the remembrance of those few houres of transitorie contentments, which we have here, not without the mixture of much sorrow and allay enjoyed? What smacke or rellish thinke you hath Dives now left him of all his delicacies,
or what diminution or mitigation of that unsupportable anguish which without ease or end must be suffered in Hell, by the remembrance of those few hours of transitory contentment's, which we have Here, not without the mixture of much sorrow and allay enjoyed? What smack or relish think you hath Dives now left him of all his delicacies,
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or Ahab in the Vineyard purchased with the innocent blood of Him that owned it? How much policie hath Achitophel, or how much pompe hath Herod, or how much rhetoricke hath Tertullus left to escape or to bribe the torments, which out of Christ they must for ever suffer? O how infinitely doth it concerne the Soule of every man to finde this Life of Christ to rest upon, which will never forsake him till it bring him to that day of Redemption, wherein he shall be filled with blessednesse infinitely proportionable to the most vast and unlimited capacities of the Creature.
or Ahab in the Vineyard purchased with the innocent blood of Him that owned it? How much policy hath Ahithophel, or how much pomp hath Herod, or how much rhetoric hath Tertullus left to escape or to bribe the torments, which out of christ they must for ever suffer? O how infinitely does it concern the Soul of every man to find this Life of christ to rest upon, which will never forsake him till it bring him to that day of Redemption, wherein he shall be filled with blessedness infinitely proportionable to the most vast and unlimited capacities of the Creature.
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And now when we can secure our Consciences in the inward, true, and spirituall renovation of our heart, in this invincible and unperishable obsignation of the spirit, who knitteth us as really (though mistically) unto Christ,
And now when we can secure our Consciences in the inward, true, and spiritual renovation of our heart, in this invincible and unperishable obsignation of the Spirit, who knits us as really (though mystically) unto christ,
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how may our heads bee crowned with joy, and our hearts sweetly bathe themselves in the perfruition and preoccupation of those rivers of glory which attend that Spirit wheresoever he goeth? Many things I know there are which may extremely disharten us in this interim of mortalitie;
how may our Heads be crowned with joy, and our hearts sweetly bathe themselves in the perfruition and preoccupation of those Rivers of glory which attend that Spirit wheresoever he Goes? Many things I know there Are which may extremely dishearten us in this interim of mortality;
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Sometimes like froward children we throw our selves downe and will not stand: and sometimes there comes a tempest which blowes us downe that we cannot stand.
Sometime like froward children we throw our selves down and will not stand: and sometime there comes a tempest which blows us down that we cannot stand.
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And now whither should a poore Soule, which is thus on all sides invitoned with feares and dangers, betake it selfe? Surely so long as it lookes either within or about it selfe, no marvell if it be ready to sinke under the concurrent opposition of so many assaults.
And now whither should a poor Soul, which is thus on all sides invitoned with fears and dangers, betake it self? Surely so long as it looks either within or about it self, no marvel if it be ready to sink under the concurrent opposition of so many assaults.
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When thou art as weake as a worme in thine owne sense, yet feare not O worme Iacob, be not dismaide O Men of Israel, saith the Lord, for I am thy God, I will strengthen thee, yea I will helpe thee,
When thou art as weak as a worm in thine own sense, yet Fear not O worm Iacob, be not dismayed Oh Men of Israel, Says the Lord, for I am thy God, I will strengthen thee, yea I will help thee,
how shall I set thee as Zeboim? That is, How shall I make mine owne Church as the cities of Sodome? My heart is turned within me, my repentings are kindled together, and marke the reason of all.
how shall I Set thee as Zeboim? That is, How shall I make mine own Church as the cities of Sodom? My heart is turned within me, my repentings Are kindled together, and mark the reason of all.
How easie and just is it with God to let in Satan upon us, to remove his hand from under us, to overshadow and withdraw His countenance from us, to set on our very wounded corruptious upon us to burne up our citie,
How easy and just is it with God to let in Satan upon us, to remove his hand from under us, to overshadow and withdraw His countenance from us, to Set on our very wounded corruptious upon us to burn up our City,
and peradventure to plunge us in the guilt of some such fearefull sinnes, as at the very names and first suggestions whereof wee would haply before have beene startled and amazed? Alas what are wee to David, and Peter, to Salomon and Hezekiah, men of such dayly communion and intimate acquaintance with the Almightie.
and Peradventure to plunge us in the guilt of Some such fearful Sins, as At the very names and First suggestions whereof we would haply before have been startled and amazed? Alas what Are we to David, and Peter, to Solomon and Hezekiah, men of such daily communion and intimate acquaintance with the Almighty.
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And yet notwithstanding what fearefull testimonies have they left upon record for all posteritie to take notice what a fraile and inconstant creature man is,
And yet notwithstanding what fearful testimonies have they left upon record for all posterity to take notice what a frail and inconstant creature man is,
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when once Gods Spirit departs from him? That the strength of the greatest champions in the Church of God is but like the strength of Sampson, of whom in all his great exployts the Scripture saith, that The Spirit of the Lord came upon him, and when hee was overcome, that the Lord was departed from him.
when once God's Spirit departs from him? That the strength of the greatest champions in the Church of God is but like the strength of Sampson, of whom in all his great exploits the Scripture Says, that The Spirit of the Lord Come upon him, and when he was overcome, that the Lord was departed from him.
We should therefore labour to rejoyce in the Lord with trembling, to worke out our salvation with feare, to pray that wee may be delivered from our selves,
We should Therefore labour to rejoice in the Lord with trembling, to work out our salvation with Fear, to pray that we may be Delivered from our selves,
though otherwise mortified, would breake forth, if God should a little subduct his hand, and give us over a while to the violence of our owne passions, to the treacherie of our owne hearts.
though otherwise mortified, would break forth, if God should a little subduct his hand, and give us over a while to the violence of our own passion, to the treachery of our own hearts.
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What a monstrous perverting of the grace and mercie of God is this to build straw and stubble upon so pretious a foundation? Surely wee would esteeme that man prodigiously foolish and contumelious unto nature, who should spend his time, substance,
What a monstrous perverting of the grace and mercy of God is this to built straw and stubble upon so precious a Foundation? Surely we would esteem that man prodigiously foolish and contumelious unto nature, who should spend his time, substance,
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And Saint Paul assures us that none but hard and impenitent hearts despise the goodnesse and riches of Gods patience and forbearance, not knowing that the goodnesse of God should lead them to repentance.
And Saint Paul assures us that none but hard and impenitent hearts despise the Goodness and riches of God's patience and forbearance, not knowing that the Goodness of God should led them to Repentance.
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It is the worke of grace to re-imprint the image of God in us, to conforme us unto Christ, to bend and incline the heart to a Spirituall delight in the Law, to remoove in some measure the ignorance of our mindes, that wee may see the beautie and wonders of Gods Law,
It is the work of grace to reimprint the image of God in us, to conform us unto christ, to bend and incline the heart to a Spiritual delight in the Law, to remove in Some measure the ignorance of our minds, that we may see the beauty and wonders of God's Law,
Having thus unfolded our Life by Christ, wee are in the last place to inquire into that Proprietie which wee have unto Christ, which is the ground of the Life wee receive from Him.
Having thus unfolded our Life by christ, we Are in the last place to inquire into that Propriety which we have unto christ, which is the ground of the Life we receive from Him.
and this is that which the Text call's the having of Christ, which is the same with that of Saint Iohn, To as many as received Him, He gave power to be called the Sonnes of God.
and this is that which the Text call's the having of christ, which is the same with that of Saint John, To as many as received Him, He gave power to be called the Sons of God.
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whereby there is wrought a Vnitie of will's, a Confederacie of affections, a Participation of natures, a concurrence to the making up of the same bodie;
whereby there is wrought a Unity of will's, a Confederacy of affections, a Participation of nature's, a concurrence to the making up of the same body;
This union of the faithful to Christ, being one of those deepe things of God which are not discernable without the Spirit, is yet set forth unto us in the Scriptures under sundrie vulgar and obvious similitudes, which I will but touch upon.
This Union of the faithful to christ, being one of those deep things of God which Are not discernible without the Spirit, is yet Set forth unto us in the Scriptures under sundry Vulgar and obvious Similitudes, which I will but touch upon.
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Rom. 12. 4, 5. 1. Cor. 12. 12. 13. Eph, 1. 22, 23. In which places the purpose of the Apostle is to shew how the proportion that is betweene Christ and His Church, answereth to that relation which is betweene the members of a Body and the Head. For as in the naturall Body all the members are joyned by nerves and vitall ligatures unto the Head, from whence they receive their strength and sensation,
Rom. 12. 4, 5. 1. Cor. 12. 12. 13. Ephesians, 1. 22, 23. In which places the purpose of the Apostle is to show how the proportion that is between christ and His Church, Answers to that Relation which is between the members of a Body and the Head. For as in the natural Body all the members Are joined by nerves and vital ligatures unto the Head, from whence they receive their strength and sensation,
and so compacted with the other members by that which every joynt supplieth, as that the whole world of Elect, from Christ the Head and first borne of the Creatures, u• … to the lowest and meanest of all His members, doe make up but one Body, unto which Christ, by being the Head, hath these principall relations.
and so compacted with the other members by that which every joint supplieth, as that the Whole world of Elect, from christ the Head and First born of the Creatures, u• … to the lowest and Meanest of all His members, do make up but one Body, unto which christ, by being the Head, hath these principal relations.
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First, He is the principle of all Spirituall Influences, as the Head of naturall. All the Grace in us is but an overflowing and measure from His fulnesse.
First, He is the principle of all Spiritual Influences, as the Head of natural. All the Grace in us is but an overflowing and measure from His fullness.
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Now as in a body wee resolve the whole into no parts but those which are integrall and proper to it in the nature of a living and organicall Body, namely the members;
Now as in a body we resolve the Whole into no parts but those which Are integral and proper to it in the nature of a living and organical Body, namely the members;
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or by some false and presumptuous perswasions and professions (as wennes or excrements in the naturall body) they doe no services, they exercise no vitall and spirituall functions,
or by Some false and presumptuous persuasions and professions (as wennes or excrements in the natural body) they do no services, they exercise no vital and spiritual functions,
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Secondly, this union is compar'd unto a building or house, Eph. 2. 20. 21. 1. Tim. 3. 14. 1. Pet. 2. 5. whose stones are knitte together by the juncture and bond of Love,
Secondly, this Union is compared unto a building or house, Ephesians 2. 20. 21. 1. Tim. 3. 14. 1. Pet. 2. 5. whose stones Are knit together by the juncture and bound of Love,
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and are firmely grounded upon the Elect pretious and sure foundation, who as He doth by His power uphold all things, so much more those that are built upon Him.
and Are firmly grounded upon the Elect precious and sure Foundation, who as He does by His power uphold all things, so much more those that Are built upon Him.
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so in the Church no graces, no carvings, no inherent excellencies doe hold men up, but onely that full and sole reliance, and subsistence of the Soule upon Christ.
so in the Church no graces, no carvings, no inherent excellencies do hold men up, but only that full and sole reliance, and subsistence of the Soul upon christ.
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if hee be not in all things levelled and proportioned unto him by the doctrine of the Apostles and Prophets (which is therefore likewise called a foundation,
if he be not in all things leveled and proportioned unto him by the Doctrine of the Apostles and prophets (which is Therefore likewise called a Foundation,
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because by it wee are set right upon Christ, who is the Foundation of foundations, as the Scripture spcakes) Hee cannot abide in the building for ever;
Because by it we Are Set right upon christ, who is the Foundation of foundations, as the Scripture spcakes) He cannot abide in the building for ever;
Where by the way it is worth our noting that the Church is most vsually in this particular compared to a Vine, and the branches of a Vine, to note that there is nothing of worth or expectation in Christians, but their fruite.
Where by the Way it is worth our noting that the Church is most usually in this particular compared to a Vine, and the branches of a Vine, to note that there is nothing of worth or expectation in Christians, but their fruit.
Saint Iames makes mention of a dead Faith, when men are in Christ by some generall acknowledgement, by externall profession, by a partiall dependence (comming to Him only as to a Iesus for roome and shelter to keepe them from the fire;
Saint James makes mention of a dead Faith, when men Are in christ by Some general acknowledgement, by external profession, by a partial dependence (coming to Him only as to a Iesus for room and shelter to keep them from the fire;
not as to a Christ for grace and government in His service) not by any particular and willing attraction of those vitall influences, those working principles of grace and obedience which are from him shed abroad upon true beleevers.
not as to a christ for grace and government in His service) not by any particular and willing attraction of those vital influences, those working principles of grace and Obedience which Are from him shed abroad upon true believers.
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And this is the semi-conversion and imperfect renovation of many men, whereby they receive from Him onely generall light of truth and common vertues, which make them visibly, and externally branches in Him.
And this is the semi-conversion and imperfect renovation of many men, whereby they receive from Him only general Light of truth and Common Virtues, which make them visibly, and externally branches in Him.
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Lastly, this Vnion unto Christ is compared unto Marriage ▪ Psal. 45. Eph. 5. 32, whereby the Church hath a right and proprietie created to the body, name, goods, table, possessions, purchases of Christ,
Lastly, this union unto christ is compared unto Marriage ▪ Psalm 45. Ephesians 5. 32, whereby the Church hath a right and propriety created to the body, name, goods, table, possessions, purchases of christ,
Now for the discovery of this we may consider either the essentials, or the consequents of marriage. The former hath for the genu• … the most generall requisite, consent: and that must have these differencies and restrictions.
Now for the discovery of this we may Consider either the essentials, or the consequents of marriage. The former hath for the genu• … the most general requisite, consent: and that must have these differences and restrictions.
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this is but a wooing, and no marriage. Secondly, it must bee a present consent, and in words de pr• … senti, or else it is onely a Promise, but no Contract. Many men,
this is but a wooing, and no marriage. Secondly, it must be a present consent, and in words the pr• … Senti, or Else it is only a Promise, but no Contract. Many men,
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Thirdly, it must be free and unconstrained; for compulsion makes it a ravishment, and not a marriage. They who must be but one Bodie, ought first to agree in the same free and willing resolution.
Thirdly, it must be free and unconstrained; for compulsion makes it a ravishment, and not a marriage. They who must be but one Body, ought First to agree in the same free and willing resolution.
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but this is onely to flatter with their lippes, that they may escape the present paine; (like the howling devotion of some desperate Mariner in a storme) not at all out of cordiall and sinceere affection;
but this is only to flatter with their lips, that they may escape the present pain; (like the howling devotion of Some desperate Mariner in a storm) not At all out of cordial and sincere affection;
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but if He suffer their streame to bee calme about them, and stir not up His wrath, they securely dance about Him, and re-assume their wonted loosenesse.
but if He suffer their stream to be Cam about them, and stir not up His wrath, they securely dance about Him, and reassume their wonted looseness.
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and yet live in obedience to his lusts still, and is not cleansed from • … is filthinesse, he cannot give any full consent to Christ, who • … ill have a chaste spouse, without adulterers, or corrivals.
and yet live in Obedience to his Lustiest still, and is not cleansed from • … is filthiness, he cannot give any full consent to christ, who • … ill have a chaste spouse, without Adulterers, or corrivals.
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So here, He that will have Christ, must have Him All; (for Christ is not divided ) must entertaine Him to all purposes, must follow the Lambe wheresoever He goeth, must leave Father, Mother, Wife, Children, his owne life for Christ;
So Here, He that will have christ, must have Him All; (for christ is not divided) must entertain Him to all Purposes, must follow the Lamb wheresoever He Goes, must leave Father, Mother, Wife, Children, his own life for christ;
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The consequents and intendments of marriage are two, Convictus & Proles. First mutuall societie; Christ and a Christian must live together, have intimate, and deare acquaintance with each other;
The consequents and intendments of marriage Are two, Convicted & Proles. First mutual society; christ and a Christian must live together, have intimate, and deer acquaintance with each other;
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Now then in one word to unfold the more distinct qualitie of this our union to Christ, wee may consider a threefold unitie. Of Persons in one nature; of natures in one Person;
Now then in one word to unfold the more distinct quality of this our Union to christ, we may Consider a threefold unity. Of Persons in one nature; of nature's in one Person;
Secondly, we have Communion with Him in His Life and Graces by habituall and reall infusion and inhabitation of His Spirit unto Sanctification. For we are Sanctified in Him, and except we abide in Him, we cannot bring forth fruite.
Secondly, we have Communion with Him in His Life and Graces by habitual and real infusion and inhabitation of His Spirit unto Sanctification. For we Are Sanctified in Him, and except we abide in Him, we cannot bring forth fruit.
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some, are personall and incommunicable; others, generall and communicable. Of the former sort are all such as belong unto Him either in regard of His Divine Person,
Some, Are personal and incommunicable; Others, general and communicable. Of the former sort Are all such as belong unto Him either in regard of His Divine Person,
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or in regard of His Office, as to bee the Redeemer of the Church, the Author and finisher of our Faith, the Prince of our Salvation, the propitiation for the sinnes of the world, the second Adam, the Mediator betweene God and Man, in which things He is alone,
or in regard of His Office, as to be the Redeemer of the Church, the Author and finisher of our Faith, the Prince of our Salvation, the propitiation for the Sins of the world, the second Adam, the Mediator between God and Man, in which things He is alone,
Other priviledges there are which are communicable, all which may bee compriz'd under this generall of being fellow members with Him in the most glorious Bodie and societie of Creatures in the world. The particulars I touch'd before.
Other privileges there Are which Are communicable, all which may be Comprised under this general of being fellow members with Him in the most glorious Body and society of Creatures in the world. The particulars I touched before.
First, we have communion in some sort with Him in His Holy unction, where by we are consecrated to be Kings and Priests, to subdue our corruptions, to conquer spirituall wickednesse, to offer up the sacrifices of prayer, prayses, almes and Holy services;
First, we have communion in Some sort with Him in His Holy unction, where by we Are consecrated to be Kings and Priests, to subdue our corruptions, to conquer spiritual wickedness, to offer up the Sacrifices of prayer, praises, alms and Holy services;
Thirdly, wee haue Communion with Christ in His Sonship, from whence it comes to passe that Christ and His Church doe interchangeably take one anothers names:
Thirdly, we have Communion with christ in His Sonship, from whence it comes to pass that christ and His Church do interchangeably take one another's names:
Let us therefore take heede of violating, afflicting, discouraging, grieving this Spirit (which is the bond of all our union and interest with Christ) in any of those his sacred breathings and operations upon the Soule.
Let us Therefore take heed of violating, afflicting, discouraging, grieving this Spirit (which is the bound of all our Union and Interest with christ) in any of those his sacred breathings and operations upon the Soul.
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Sometimes Hee is not ashamed to call Himselfe Iacob and Israel. This is the generation of them that seeke thy face O Iacob, and Thou art my servant O Israel in whom I will bee glorified, saith the Lord speaking unto Christ:
Sometime He is not ashamed to call Himself Iacob and Israel. This is the generation of them that seek thy face Oh Iacob, and Thou art my servant Oh Israel in whom I will be glorified, Says the Lord speaking unto christ:
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And what manner of love is this, saith the Apostle, that we should be called the Sons of God? From hence it comes that wee have fellowship with the Father, accesse and approach with confidence for all needfull supplyes, assurance of His care in all extremities, interest in the inheritance which Hee reserveth for His Children, confidence to be spared in all our failings,
And what manner of love is this, Says the Apostle, that we should be called the Sons of God? From hence it comes that we have fellowship with the Father, access and approach with confidence for all needful supplies, assurance of His care in all extremities, Interest in the inheritance which He reserveth for His Children, confidence to be spared in all our failings,
If a man have a serious, simple, sincere will, to come wholy to Christ, not to be held back from him by His dearest and closest corruptions ▪ by the sweetest pleasures,
If a man have a serious, simple, sincere will, to come wholly to christ, not to be held back from him by His dearest and closest corruptions ▪ by the Sweetest pleasures,
he hath a call, Christ inviteth, yea intreateth him, and therefore he may come: he hath a command, Christ requireth it of him, and therefore he must come.
he hath a call, christ Inviteth, yea intreateth him, and Therefore he may come: he hath a command, christ requires it of him, and Therefore he must come.
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and a Spirit of unction, to sanctifie us with His Grace, Hee will undoubtedly bee a Spirit of comfort and assurance, to seale us unto the day of our full redemption.
and a Spirit of unction, to sanctify us with His Grace, He will undoubtedly be a Spirit of Comfort and assurance, to seal us unto the day of our full redemption.
THe purpose of the Apostle in this place is to arme the church of the Philippians against those false Iudaizing Teachers that Confounded Christ and Moses, Circumcision and the Gospell together.
THe purpose of the Apostle in this place is to arm the Church of the Philippians against those false Judaizing Teachers that Confounded christ and Moses, Circumcision and the Gospel together.
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The Second personall Argument is taken from the Apostles owne condition, who neither by nature nor Education was an enemie to legall Ceremonies, who in all points had as great reason to vindicate the Law,
The Second personal Argument is taken from the Apostles own condition, who neither by nature nor Education was an enemy to Legal Ceremonies, who in all points had as great reason to vindicate the Law,
by Education, of the strictest sect of all, a pharise; by custome and practice a persecutor of the Church, under that very name because the law he had been bred under was engdanger'd by that new way;
by Education, of the Strictest sect of all, a Pharisee; by custom and practice a persecutor of the Church, under that very name Because the law he had been bred under was engdangered by that new Way;
and lastly in his opinions touching them, he counted them gainfull things, and rested upon them for his salvation, till the Lord opened his eyes, to see the light of the Glorious Gospell of God in the face of Iesus Christ.
and lastly in his opinions touching them, he counted them gainful things, and rested upon them for his salvation, till the Lord opened his eyes, to see the Light of the Glorious Gospel of God in the face of Iesus christ.
but we are the Circumcision, because we have the fruite and Truth of Circumcision, the spirituall worship of God, which is opposite to externall Ceremonies.
but we Are the Circumcision, Because we have the fruit and Truth of Circumcision, the spiritual worship of God, which is opposite to external Ceremonies.
and he repeats the same words Confidently againe, that he might not to be thought to have spoken them unaduisedly or in a heate, yea doubtles and I count all things but losse for the Excellency of the knowledge of Christ Iesus my Lord,
and he repeats the same words Confidently again, that he might not to be Thought to have spoken them unadvisedly or in a heat, yea doubtless and I count all things but loss for the Excellency of the knowledge of christ Iesus my Lord,
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or rather as a man will be content to part with all his owne beggerly furniture for a Iewell of greate value, Math. 13. 44. Onely here wee are to note that the Apostle did not suffer the losse of them quoad Substantiam, in regard of the Substance of the duties,
or rather as a man will be content to part with all his own beggarly furniture for a Jewel of great valve, Math. 13. 44. Only Here we Are to note that the Apostle did not suffer the loss of them quoad Substantiam, in regard of the Substance of the duties,
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and delights in thē) but he shews what estimation he had of them, I count them dung, that I may win Christ, I Count them then filthy carrion: so the word signifies;
and delights in them) but he shows what estimation he had of them, I count them dung, that I may win christ, I Count them then filthy carrion: so the word signifies;
NONLATINALPHABET, quasi NONLATINALPHABET, garbage and filth that is thrown out to dogs, things which dogs (such as he describes these false teachers to be) may delight in;
, quasi, garbage and filth that is thrown out to Dogs, things which Dogs (such as he describes these false Teachers to be) may delight in;
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or may finde in him All that I loose for him, that is a most plentifull recompence for any legall commodities which I part from for his sake, not Having mine owne righteousnesse, &c. Here the Apostle distinguisheth of a twofold Righteousnesse;
or may find in him All that I lose for him, that is a most plentiful recompense for any Legal commodities which I part from for his sake, not Having mine own righteousness, etc. Here the Apostle Distinguisheth of a twofold Righteousness;
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That I may know Him, &c. That I may have the Experience of his Grace and mercy in Iustifying me frely by faith through the vertue of his suffrings and resurrection.
That I may know Him, etc. That I may have the Experience of his Grace and mercy in Justifying me freely by faith through the virtue of his sufferings and resurrection.
Here then we have these two things set down, first, the Pretiousnesse, secondly the nature of Saving Faith. The Pretiousnesse is in the whole scope of the place,
Here then we have these two things Set down, First, the Preciousness, secondly the nature of Saving Faith. The Preciousness is in the Whole scope of the place,
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Touching the former of these two, the scope of the Apostle in this place is to shew, that faith is the most pretious and excellent gift of God to a Christian man.
Touching the former of these two, the scope of the Apostle in this place is to show, that faith is the most precious and excellent gift of God to a Christian man.
So it is Expresly called by Saint Peter, a pretious faith. 2. Pet. 1. 1. For understanding of which point mee must note that faith may be Consider'd in a double respect.
So it is Expressly called by Saint Peter, a precious faith. 2. Pet. 1. 1. For understanding of which point me must note that faith may be Considered in a double respect.
Heate as a Qualitie, can only produce the like quality againe, but as an Instrument of the Sunne it can produce life and sense, things of more excellency then the Quality it selfe.
Heat as a Quality, can only produce the like quality again, but as an Instrument of the Sun it can produce life and sense, things of more excellency then the Quality it self.
Herein, saith the Apostle, God commended His Love, in that when we were sinners Christ died, Rom. 5. 8. This was the soveraigne and most excellent love token and testification of divine favor that ever was sent from Heaven to men.
Herein, Says the Apostle, God commended His Love, in that when we were Sinners christ died, Rom. 5. 8. This was the sovereign and most excellent love token and testification of divine favour that ever was sent from Heaven to men.
God so loved the world, so superlatively, so beyond all measure or apprehension, that He gave His Sonne, Ioh. 3 16. There is such a compasse of all dimensions in Gods love manifested through Christ, such a heigth and length,
God so loved the world, so superlatively, so beyond all measure or apprehension, that He gave His Son, John 3 16. There is such a compass of all dimensions in God's love manifested through christ, such a heighth and length,
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The price which made satisfaction unto God; the purchase which procured Salvation for us; and the promises which comfort and secure us in the certaintie of both;
The price which made satisfaction unto God; the purchase which procured Salvation for us; and the promises which Comfort and secure us in the certainty of both;
so Faith being the first grace that brings tidings of Salvation, the neerest Grace to Christs Person, is therefore the most excellent in regard of the obiect.
so Faith being the First grace that brings tidings of Salvation, the nearest Grace to Christ Person, is Therefore the most excellent in regard of the Object.
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Secondly, Faith is the most pretious Grace in regard of the offices of it. Though in its inherent and habituall qualification it be no more noble then other graces, yer in the offices which it executeth, it is farre more excellent then any. Two pieces of parchment and waxe are in themselves of little or no difference in value,
Secondly, Faith is the most precious Grace in regard of the Offices of it. Though in its inherent and habitual qualification it be no more noble then other graces, year in the Offices which it Executeth, it is Far more excellent then any. Two Pieces of parchment and wax Are in themselves of little or no difference in valve,
So though Christ be a Mine full of excellent and unsearchable riches, a Fountaine full of comforts and refreshments, a Sunne of righteousnesse, a Captaine and Prince of Life and Salvation,
So though christ be a Mine full of excellent and unsearchable riches, a Fountain full of comforts and refreshments, a Sun of righteousness, a Captain and Prince of Life and Salvation,
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yet till Hee is made ours, till there bee some bond and communion betweene Him and us, we remaine as poore and miserable as if this Fountaine had never beene opened, no• … this Mine discovered.
yet till He is made ours, till there be Some bound and communion between Him and us, we remain as poor and miserable as if this Fountain had never been opened, no• … this Mine discovered.
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Now this Vnion to and Communion with Christ is on our part the worke of Faith, which is as it were the spirituall joynt and ligament by which Christ and a Christian are coupled.
Now this union to and Communion with christ is on our part the work of Faith, which is as it were the spiritual joint and ligament by which christ and a Christian Are coupled.
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In one place wee are said to live by Christ, Because I live, saith he, you shall live also. Ioh. 14. 19. In another, by Faith, The Iust shall live by Faith.
In one place we Are said to live by christ, Because I live, Says he, you shall live also. John 14. 19. In Another, by Faith, The Just shall live by Faith.
as our Saviour Himselfe expoundeth beleeving in Him, by comming unto Him, Ioh. 6. 64. 65. Therefore the Apostle puts both together, not I, but Christ liveth in mee,
as our Saviour Himself expoundeth believing in Him, by coming unto Him, John 6. 64. 65. Therefore the Apostle puts both together, not I, but christ lives in me,
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Gal. 2. 20. Faith is compared to eating and drinking, Ioh. 6. and we know there is no sense requires such an intimate and secret union to its object as that of tasting, no sense that is the instrument of so neere a union as that.
Gal. 2. 20. Faith is compared to eating and drinking, John 6. and we know there is no sense requires such an intimate and secret Union to its Object as that of tasting, no sense that is the Instrument of so near a Union as that.
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It may be objected, doe not other graces joyne a man unto Christ, as well as Faith? Vnion is the proper effect of Love; therefore wee are one with Christ as well by loving Him, as by beleeving in Him.
It may be objected, do not other graces join a man unto christ, as well as Faith? union is the proper Effect of Love; Therefore we Are one with christ as well by loving Him, as by believing in Him.
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To this I answere, that Love makes onely a morall union in affections, but Faith makes a mysticall union, a more close and intimate fellowship in nature betweene us and Christ.
To this I answer, that Love makes only a moral Union in affections, but Faith makes a mystical Union, a more close and intimate fellowship in nature between us and christ.
therefore Our love to Him is made perfect, and so wee love Him because Hee first loved us, vers. 19. So that we see the union we have with Christ by Love presupposeth the Vnitie wee have in Him by Faith;
Therefore Our love to Him is made perfect, and so we love Him Because He First loved us, vers. 19. So that we see the Union we have with christ by Love presupposeth the Unity we have in Him by Faith;
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This was the reason why Christ would have none of His bones broken, or taken of from the Communion of His naturall body, Ioh. 19. 36. to note the indissoluble union which was to bee betweene Him and His mysticall Members.
This was the reason why christ would have none of His bones broken, or taken of from the Communion of His natural body, John 19. 36. to note the indissoluble Union which was to be between Him and His mystical Members.
The Lord hath respect unto the lowlynes of his grace, which is so farre from looking inward for matter of Iustification, that it selfe as it is a worke of the heart, NONLATINALPHABET credere, doth not justifie,
The Lord hath respect unto the lowliness of his grace, which is so Far from looking inward for matter of Justification, that it self as it is a work of the heart, Believe, does not justify,
For as the hand in the very receiving of a thing must needs first make it selfe emptie (If it bee full before, it must let all that goe ere it can take hold on any other thing:) So Faith being a receiving of Christ, Ioh. 1. 12. must needes suppose an emptinesse in the soule before.
For as the hand in the very receiving of a thing must needs First make it self empty (If it be full before, it must let all that go ere it can take hold on any other thing:) So Faith being a receiving of christ, John 1. 12. must needs suppose an emptiness in the soul before.
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Faith hath two properties (as a Hand) To worke and to receive; when Faith purifies the heart, supports the droaping spirits, worketh by love, carries a man through afflictions and the like, these are the workes of Faith:
Faith hath two properties (as a Hand) To work and to receive; when Faith Purifies the heart, supports the droaping spirits, works by love, carries a man through afflictions and the like, these Are the works of Faith:
when it embraceth the promises a farre of, Heb. 11. 13. and layes hold on Eternall Life, 1. Tim. 6. 12. This is the receiving act of Faith. Now Faith justifies not by working (lest the effect should not bee wholly of Grace,
when it Embraceth the promises a Far of, Hebrew 11. 13. and lays hold on Eternal Life, 1. Tim. 6. 12. This is the receiving act of Faith. Now Faith Justifies not by working (lest the Effect should not be wholly of Grace,
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and accepting or yeelding consent to that righteousnesse, which in regard of working was the righteousnesse of Christ, Rom. 5. 18. and in regard of disposing, imputing, appropriating unto us, was the righteousnesse of God, Rom. 3. 21. 1. Cor. 1, 30. Phil, 3. 9. To make the point of Iustification by the receiving and not the working of Faith plaine, let us consider it by a familiar similitude.
and accepting or yielding consent to that righteousness, which in regard of working was the righteousness of christ, Rom. 5. 18. and in regard of disposing, imputing, appropriating unto us, was the righteousness of God, Rom. 3. 21. 1. Cor. 1, 30. Philip, 3. 9. To make the point of Justification by the receiving and not the working of Faith plain, let us Consider it by a familiar similitude.
I demaund which of these two gifts are arguments of greater grace in the man, either the recompensing of that labour which was wrought by the strength hee restored,
I demand which of these two Gifts Are Arguments of greater grace in the man, either the recompensing of that labour which was wrought by the strength he restored,
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or the free bestowing of an equall gift, unto the receiving whereof likewise he himselfe gave abilitie? Any man will easily answere that the gift was a worke of more free grace then the reward,
or the free bestowing of an equal gift, unto the receiving whereof likewise he himself gave ability? Any man will Easily answer that the gift was a work of more free grace then the reward,
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for all the mercy which was shewed in the cure was not able to nullifie the intrinsecall proportion which afterwards did arise betweene the worke and the reward.
for all the mercy which was showed in the cure was not able to nullify the intrinsical proportion which afterwards did arise between the work and the reward.
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If unto a begger should bee proposed some excellent benefit upon condition to performe some acceptable and perfect service unto the personne that offers it;
If unto a beggar should be proposed Some excellent benefit upon condition to perform Some acceptable and perfect service unto the person that offers it;
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and his abilities so weake, his enemies so potent, and his heart so treacherous to comply with them, that the promise cannot bee made sure to him upon the concurrence of his owne workes.
and his abilities so weak, his enemies so potent, and his heart so treacherous to comply with them, that the promise cannot be made sure to him upon the concurrence of his own works.
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and to accept the helpe of a sure Saviour, and to rely upon the sure mercies of David, this must needes make our righteousnesse and salvation to be as certaine as is the value of the merits,
and to accept the help of a sure Saviour, and to rely upon the sure Mercies of David, this must needs make our righteousness and salvation to be as certain as is the valve of the merits,
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if there bee nothing requisite to the safenesse of a mans money or writings, but to put them in a closet or boxe, the things must needes be as safe as the place into which they are put:
if there be nothing requisite to the safeness of a men money or writings, but to put them in a closet or box, the things must needs be as safe as the place into which they Are put:
so since nothing else is required to make our salvation sure but onely to rest upon Christ, who is a safe foundation to his Church, Math. 16. 18. and a certaine Treasure, Col. 3. 3. Faith which alone puts us into him, doth therewithall make our Salvation sure unto us.
so since nothing Else is required to make our salvation sure but only to rest upon christ, who is a safe Foundation to his Church, Math. 16. 18. and a certain Treasure, Col. 3. 3. Faith which alone puts us into him, does therewithal make our Salvation sure unto us.
Behold I lay in Sion a chiefe corner stone, elect and pretious, (there is both our foundation and our Treasure) now the safety which Faith brings from hence is this, He that beleeveth shall not be confounded, or put to shame;
Behold I lay in Sion a chief corner stone, elect and precious, (there is both our Foundation and our Treasure) now the safety which Faith brings from hence is this, He that Believeth shall not be confounded, or put to shame;
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For a man to rely upon another for any good thing, and at last to faile in his expectation, this must needes shame him in the disappointment of his hopes;
For a man to rely upon Another for any good thing, and At last to fail in his expectation, this must needs shame him in the disappointment of his hope's;
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but waited till the time of his death by God appointed should come, 1. Sam. 26. 9, 10, 11. but when a man is unconsident of a thing, hee is ready to snatch at every probabilitie, to make use of every occasion that happens to further his desires.
but waited till the time of his death by God appointed should come, 1. Sam. 26. 9, 10, 11. but when a man is confident of a thing, he is ready to snatch At every probability, to make use of every occasion that happens to further his Desires.
or the prevalencie of some honourable friends, and to laugh at the gredinesse of his competitor, I should easily conclude that the hopes of that man were greater, whose hast as lesse:
or the prevalency of Some honourable Friends, and to laugh At the gredinesse of his competitor, I should Easily conclude that the hope's of that man were greater, whose haste as less:
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for when a man hath a thing already in promise, and that from the hands of a man of whose power and fidelitie he hath infallible assurance, he is not over vehement for performance,
for when a man hath a thing already in promise, and that from the hands of a man of whose power and Fidis he hath infallible assurance, he is not over vehement for performance,
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even within the reach and embracement of Faith, Heb. 11. 1, 13. So that Faith doth therefore keep a man from greedinesse and precipitancie in his pursuite,
even within the reach and embracement of Faith, Hebrew 11. 1, 13. So that Faith does Therefore keep a man from greediness and precipitancy in his pursuit,
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The third office of Faith, is having put us into Christ, and Iustified us by him, to give us together with Him all other things, which is the conviction that the Apostle makes, Rom. 8. 32. If Hee have given us Christ,
The third office of Faith, is having put us into christ, and Justified us by him, to give us together with Him all other things, which is the conviction that the Apostle makes, Rom. 8. 32. If He have given us christ,
First, All graces: Secondly, All secular good things. Saint Peter puts them together, and shewes how they runne from Christ to us, through Faith as the pipe;
First, All graces: Secondly, All secular good things. Saint Peter puts them together, and shows how they run from christ to us, through Faith as the pipe;
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His divine Power hath given unto us all things that pertaine to Life and Godlynesse, and that through the knowledge (that is, the Faith) of him that hath called us to glorie and vertue. 2. Pet. 1. 3.
His divine Power hath given unto us all things that pertain to Life and Godliness, and that through the knowledge (that is, the Faith) of him that hath called us to glory and virtue. 2. Pet. 1. 3.
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This is the maine businesse of that excellent chapter, Heb. 11. to shew how Faith was the master wheele in the lives and actions of those holy men whose renowne is there upon record.
This is the main business of that excellent chapter, Hebrew 11. to show how Faith was the master wheel in the lives and actions of those holy men whose renown is there upon record.
The Apostle tels us that Faith worketh by Love, Gal. 5. 6. where by Love we may understand either generally the universall habit of all other operative graces,
The Apostle tells us that Faith works by Love, Gal. 5. 6. where by Love we may understand either generally the universal habit of all other operative graces,
First, Faith shewes us the great Love of God in Christ, The life that I live, saith the Apostle, I live by the Faith of the Sonne of God, who loved me, and gave Himselfe for me.
First, Faith shows us the great Love of God in christ, The life that I live, Says the Apostle, I live by the Faith of the Son of God, who loved me, and gave Himself for me.
Secondly, Faith having thus revealed to our hearts the Love of God in Christ, doth kindle in them a reciprocall Love towards Christ againe, working in us the same minde that is in Christ, Phil. 2. 5. and enflaming our spirits to a retribution of Love for Love.
Secondly, Faith having thus revealed to our hearts the Love of God in christ, does kindle in them a reciprocal Love towards christ again, working in us the same mind that is in christ, Philip 2. 5. and enflaming our spirits to a retribution of Love for Love.
even to Him who is raised from the dead, and the end of this spirituall marriage is added, That we should bring forth fruite unto God, which is presently after expounded, That wee should serve in newnesse of Spirit, Rom. 7 4 6. If a man Love mee, saith our saviour, he will keepe my Words:
even to Him who is raised from the dead, and the end of this spiritual marriage is added, That we should bring forth fruit unto God, which is presently After expounded, That we should serve in newness of Spirit, Rom. 7 4 6. If a man Love me, Says our Saviour, he will keep my Words:
and flesh of your flesh, that you are in my heart, and in my tenderest affections, that you were crucifi• … a together with me, that you live tog• … ther with 〈 ◊ 〉, that you sit together with mee in Heavenly places;
and Flesh of your Flesh, that you Are in my heart, and in my Tenderest affections, that you were crucifi• … a together with me, that you live tog• … there with 〈 ◊ 〉, that you fit together with me in Heavenly places;
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and that I am in you, by my merits to justifie you, by my Grace and Spirit to renew and purifie you, by my Power to keep you, by my wisedome to leade you, by my Communion and Compassion to share with you in all your troubles;
and that I am in you, by my merits to justify you, by my Grace and Spirit to renew and purify you, by my Power to keep you, by my Wisdom to lead you, by my Communion and Compassion to share with you in all your Troubles;
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it will make a man neglectfull of his owne life, to serve and please the person whom he loves) that so wee may performe the duties which so good a Saviour requires of us.
it will make a man neglectful of his own life, to serve and please the person whom he loves) that so we may perform the duties which so good a Saviour requires of us.
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wee will come unto Him, and make our abode with Him, we will shew Him our face, we will make all our goodnesse to passe before Him, wee will converse and commune with His Spirit, we will Suppe with Him, we will provide Him a feast of fatted things,
we will come unto Him, and make our Abided with Him, we will show Him our face, we will make all our Goodness to pass before Him, we will converse and commune with His Spirit, we will Sup with Him, we will provide Him a feast of fatted things,
Excellent to the purpose of the present point is that place of the Apostle, 2. Cor. 5. 14, 15. The Love of Christ, saith he, constraineth us, that is, either Christs Love to us by Faith apprehended,
Excellent to the purpose of the present point is that place of the Apostle, 2. Cor. 5. 14, 15. The Love of christ, Says he, constrains us, that is, either Christ Love to us by Faith apprehended,
Adam was created Lord of his fellow inferiour Creatures, invested with proprietie to them all. In his fall hee made a forfeiture of every good thing which God gave him:
Adam was created Lord of his fellow inferior Creatures, invested with propriety to them all. In his fallen he made a forfeiture of every good thing which God gave him:
All things, saith the Apostle, are yours, and hee opens the title and conveyance of them, you are Christs, and Christ is Gods. 1. Cor. 3. 23. So elsewhere hee saith that the living God giveth us all things richly to enjoy, that is, not onely the possession but the use of the things, 1. Tim. 6. 17. where by all things wee may understand,
All things, Says the Apostle, Are yours, and he Opens the title and conveyance of them, you Are Christ, and christ is God's 1. Cor. 3. 23. So elsewhere he Says that the living God gives us all things richly to enjoy, that is, not only the possession but the use of the things, 1. Tim. 6. 17. where by all things we may understand,
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first the libertie and enlargement of Christians, as it stands in opposition to the pedagogie and discipline of Moses Law, which distinguished the Creatures into cleane and uncleane,
First the liberty and enlargement of Christians, as it Stands in opposition to the pedagogy and discipline of Moses Law, which distinguished the Creatures into clean and unclean,
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Secondly by all things we understand not all simply, but all requisites; All that in regard of our state and course are necessary to life and godlinesse.
Secondly by all things we understand not all simply, but all requisites; All that in regard of our state and course Are necessary to life and godliness.
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O woman, saith our Saviour, great is thy Faith, Be it unto thee even as thou wilt, Math. 15. 28. This is a large grant to aske what we will and to have promise of obtaining it;
O woman, Says our Saviour, great is thy Faith, Be it unto thee even as thou wilt, Math. 15. 28. This is a large grant to ask what we will and to have promise of obtaining it;
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but hee who promiseth to beleevers what they will, doth likewise regulate and confine their wills to desire nothing but with subordination to His Will;
but he who promises to believers what they will, does likewise regulate and confine their wills to desire nothing but with subordination to His Will;
So we may say of a Christian, hee hath indeede whatsoever hee will, because God gives him a heart to desire nothing but that which is Gods promise and his owne necessitie.
So we may say of a Christian, he hath indeed whatsoever he will, Because God gives him a heart to desire nothing but that which is God's promise and his own necessity.
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Now all these things Faith gives us, first because it gives us the Fountaine, and secondly the Promises of them all. First Faith carries us to the Fountaine, that is, to God.
Now all these things Faith gives us, First Because it gives us the Fountain, and secondly the Promises of them all. First Faith carries us to the Fountain, that is, to God.
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With thee, saith the Prophet David, there is the Fountaine of Life. Psal. 36. 9. And we are of God in Christ Iesus, saith the Apostle, 1. Cor. 1. 30. Now wee know there is a kinde of All-sufficiencie in a Fountaine, what ever water a man wants, hee may have his supply at the Fountaine;
With thee, Says the Prophet David, there is the Fountain of Life. Psalm 36. 9. And we Are of God in christ Iesus, Says the Apostle, 1. Cor. 1. 30. Now we know there is a kind of All sufficiency in a Fountain, what ever water a man Wants, he may have his supply At the Fountain;
because it is living and growing water, and so makes a perpetuall supply. So the Faithfull oftentimes have lesse wealth and aboundance of earthly things then other men:
Because it is living and growing water, and so makes a perpetual supply. So the Faithful oftentimes have less wealth and abundance of earthly things then other men:
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How many great estates have Wine and women, Hawkes and Hounds, fashions and complements, pride and vaine-glory, humours and projects, quarrels and dissentions, the backe, the belly, the eye, the eare, the tongue, the many inventions of an idle head, the many exorbitancies of a wandring heart, melted away, and reduced to nothing.
How many great estates have Wine and women, Hawks and Hounds, fashions and compliments, pride and vainglory, humours and projects, quarrels and dissensions, the back, the belly, the eye, the ear, the tongue, the many Inventions of an idle head, the many Extravagancies of a wandering heart, melted away, and reduced to nothing.
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Secondly, the cisternes of wicked men are broken, and their bagges full of holes by the secret iudgement and curse of God punishing their sinfull lusts in their sinfull gaine, blasting and withering their fruitlesse estates,
Secondly, the cisterns of wicked men Are broken, and their bags full of holes by the secret judgement and curse of God punishing their sinful Lustiest in their sinful gain, blasting and withering their fruitless estates,
to breake the staffe of their bread, to take away their cup from their mouth, to take his Wine and his Oyle to himselfe againe, to consume their palaces with fire, to remove their bankers, to discover their treasures,
to break the staff of their bred, to take away their cup from their Mouth, to take his Wine and his Oil to himself again, to consume their palaces with fire, to remove their bankers, to discover their treasures,
and to pull them out of their nests, even from among the Starres, with infinite other the like expressions, in which the Lord useth to shew unto us the power and vigilancie of his Iustice in the administration of the World:
and to pull them out of their nests, even from among the Stars, with infinite other the like expressions, in which the Lord uses to show unto us the power and vigilancy of his justice in the administration of the World:
The Womans Oyle and Meale was not much, yet it encreased, and went along with her occasions, there was a Spring in the Cruse and in the Barrell, it was living Oyle,
The Woman's Oil and Meal was not much, yet it increased, and went along with her occasions, there was a Spring in the Cruse and in the Barrel, it was living Oil,
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So lusts and curses interweaving themselves with the Creatures in a wicked mans hands, must needs take away the sense of their simple goodnesse, turne their table to a snare,
So Lustiest and curses interweaving themselves with the Creatures in a wicked men hands, must needs take away the sense of their simple Goodness, turn their table to a snare,
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Whereas the faithfull by the Word and Prayer have the Creature sanctified, seasoned, and perfumed unto their use againe, have the curse of God removed,
Whereas the faithful by the Word and Prayer have the Creature sanctified, seasoned, and perfumed unto their use again, have the curse of God removed,
and that which is to come, 1. Tim. 4. 8. Wicked men haue good things onely by Gods generall providence, which maketh his Sunne to shine as well on them as on the just by a common bounty.
and that which is to come, 1. Tim. 4. 8. Wicked men have good things only by God's general providence, which makes his Sun to shine as well on them as on the just by a Common bounty.
But now by Faith in the promises the godly have their hold altered, have their estate setled in a better and surer tenure, delivered from those many encumbrances and intanglements vnto the which before they were obnoxious;
But now by Faith in the promises the godly have their hold altered, have their estate settled in a better and Surer tenure, Delivered from those many encumbrances and entanglements unto the which before they were obnoxious;
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But yet Faith is able to answer these and all other the like objections, by proposing the promise. Dost thou live by thine owne strength? Dost thou prosper by thine owne wisedome and industry,
But yet Faith is able to answer these and all other the like objections, by proposing the promise. Dost thou live by thine own strength? Dost thou prosper by thine own Wisdom and industry,
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as towards rich beleevers? Is there any want or weakenesse, any poverty or deficiency in heaven? Doe the promises of God stand in need of mans wisedome or strength to bring them to passe? Can thy encrease of charge or occasions, exhaust the Treasures,
as towards rich believers? Is there any want or weakness, any poverty or deficiency in heaven? Doe the promises of God stand in need of men Wisdom or strength to bring them to pass? Can thy increase of charge or occasions, exhaust the Treasures,
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He gives to all men, & yet he gives liberally, Iam 1. 5. which no rich man in the World is able to do ▪ because as he gives to others, himself decreaseth.
He gives to all men, & yet he gives liberally, Iam 1. 5. which no rich man in the World is able to do ▪ Because as he gives to Others, himself decreaseth.
but the greatest of these is Charitie, 1. Cor. 13. 13. By which comparison this point touching the precedency of faith seemes to be impaired. To which I answer;
but the greatest of these is Charity, 1. Cor. 13. 13. By which comparison this point touching the precedency of faith seems to be impaired. To which I answer;
but faith pertaining onely to this life, as being requisite to the present qualitie and states of the Church: (for faith and fruition are oppos'd, 2. Cor. 5. 7. Faith looketh upon things in their promises, fruition in their reall existence) but now consider faith as an instrument to lay hold on Christ,
but faith pertaining only to this life, as being requisite to the present quality and states of the Church: (for faith and fruition Are opposed, 2. Cor. 5. 7. Faith looks upon things in their promises, fruition in their real existence) but now Consider faith as an Instrument to lay hold on christ,
and the precious promises of life and grace in him, and consider it as a Roote, a living principle to put the heart in worke, to purifie the conscience, to enflame the heart to spirituall obedience,
and the precious promises of life and grace in him, and Consider it as a Root, a living principle to put the heart in work, to purify the conscience, to inflame the heart to spiritual Obedience,
and thus Faith exceeds Charitie as the motion of the mouth in eating, which is an act that tends immediately to life, doth the motion of the mouth in speaking, which tendeth not to an end so important, nor absolutely necessary. Another objection may be this.
and thus Faith exceeds Charity as the motion of the Mouth in eating, which is an act that tends immediately to life, does the motion of the Mouth in speaking, which tendeth not to an end so important, nor absolutely necessary. another objection may be this.
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Faith in the common nature of it, as it imports assent to all divine truth, and adherence, or reliance of the soule to the benefit and goodnesse which the same brings with it (for ratio veritatis and ratio commodi are the two objects of a right faith,
Faith in the Common nature of it, as it imports assent to all divine truth, and adherence, or reliance of the soul to the benefit and Goodness which the same brings with it (for ratio veritatis and ratio Convenient Are the two objects of a right faith,
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Now then from the great necessitie and pretiousnesse of this duty we may first inferre the greatnesse of their sin, who neglect it, who live with no sense of the want,
Now then from the great necessity and Preciousness of this duty we may First infer the greatness of their since, who neglect it, who live with no sense of the want,
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and unexperience of their everlasting insufficiencies to compasse or contrive their owne saluation, are things seldome or never seriouslie thought on by them.
and unexperience of their everlasting Insufficiencies to compass or contrive their own salvation, Are things seldom or never seriously Thought on by them.
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The spirit shall convince the World of Sinne because they beleeve not, saith Christ. Sinne there stands in opposition to righteousnesse, and Iudgement, or holinesse;
The Spirit shall convince the World of Sin Because they believe not, Says christ. Sin there Stands in opposition to righteousness, and Judgement, or holiness;
so that the meaning is, The spirit shall convince men that they are unrighteous and unholie men, held under by the guilt, condemnation, and power of sinne;
so that the meaning is, The Spirit shall convince men that they Are unrighteous and unholy men, held under by the guilt, condemnation, and power of sin;
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unauoidably cast and condemned in the Court of Law, because they fled not by faith unto that office of mercie and reconciliation which the Father hath erected in his beloved Sonne.
avoidable cast and condemned in the Court of Law, Because they fled not by faith unto that office of mercy and reconciliation which the Father hath erected in his Beloved Son.
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How long will this people provoke mee? How long will it bee ere they beleeve in me? they despised the holy Land, they beleeved not his word; they drew backward,
How long will this people provoke me? How long will it be ere they believe in me? they despised the holy Land, they believed not his word; they drew backward,
how can wee then escape if we neglect so great salvation, and trample under foote the blood of the Covenant? It is a fruitlesse labour and an endlesse folly for men to use any other courses (be they in appearance never so specious, probable, rigorous, mortified, Pharisaicall,
how can we then escape if we neglect so great salvation, and trample under foot the blood of the Covenant? It is a fruitless labour and an endless folly for men to use any other courses (be they in appearance never so specious, probable, rigorous, mortified, Pharisaical,
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Though a man could scourge out of his owne bodie rivers of blood, and in a neglect of himselfe could outfast Moses or Elias; though he could weare out his knees with prayer,
Though a man could scourge out of his own body Rivers of blood, and in a neglect of himself could outfast Moses or Elias; though he could wear out his knees with prayer,
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nay (if it were possible to be conceiv'd) though he should live for a thousand yeeres in a perfect and perpetuall observation of the whole Law of God, his originall corruption,
nay (if it were possible to be conceived) though he should live for a thousand Years in a perfect and perpetual observation of the Whole Law of God, his original corruption,
But how shall we do such unfeasible works? Hee shewes that in the next words, NONLATINALPHABET, looking of from our selves unto Iesus the Author and finisher of our faith.
But how shall we do such unfeasible works? He shows that in the next words,, looking of from our selves unto Iesus the Author and finisher of our faith.
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but he who is able to give vs faith, is by that able to make all things possible unto vs. The world tempts with promises, wages, pleasures of sinne, with frownes, threats, and persecutions for righteousnesse:
but he who is able to give us faith, is by that able to make all things possible unto us The world tempts with promises, wages, pleasures of sin, with frowns, Treats, and persecutions for righteousness:
Satan dischargeth his fierie darts upon the soule, darts pointed and poysoned with the venome of Serpents, which set the heart on fire from one lust unto another:
Satan dischargeth his fiery darts upon the soul, darts pointed and poisoned with the venom of Serpents, which Set the heart on fire from one lust unto Another:
if a man have not put on Christ, do not make use of the shield of faith, to hold up his heart with the promises of victory, to hold out the triumph of Christ over the powers of death and darkenesse;
if a man have not put on christ, do not make use of the shield of faith, to hold up his heart with the promises of victory, to hold out the triumph of christ over the Powers of death and darkness;
to see himselfe under the protection of him who hath already throwne downe the Dragon from Heaven, who hath Satan in a chaine, and the keyes of the bottomlesse Pit in his owne command;
to see himself under the protection of him who hath already thrown down the Dragon from Heaven, who hath Satan in a chain, and the keys of the bottomless Pit in his own command;
Our corruptions set upon us with our own strength, with high imaginations, with strong reasonings, with lustfull dalliances, with treacherous solicitations, with plausible pretences, with violent importunities, with deceitfull promises, with fearefull prejudices, with profound & unsearchable points and traines;
Our corruptions Set upon us with our own strength, with high Imaginations, with strong reasonings, with lustful dalliances, with treacherous solicitations, with plausible pretences, with violent importunities, with deceitful promises, with fearful prejudices, with profound & unsearchable points and trains;
It is faith alone which must purifie the heart, and trust his power and fidelity who is both willing and able to subdue corruptions. In vaine it is to strive, except a man strive lawfully.
It is faith alone which must purify the heart, and trust his power and Fidis who is both willing and able to subdue corruptions. In vain it is to strive, except a man strive lawfully.
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Therefore the Apostle calleth men without faith Absurd men, because it is an unreasonable and sottish thing for a workman to be without his chiefe instrument,
Therefore the Apostle calls men without faith Absurd men, Because it is an unreasonable and sottish thing for a workman to be without his chief Instrument,
A Husbandman without a plow, or a builder without a rule, a preacher without a bible, a Christian without faith, are things equally absurd and unreasonable.
A Husbandman without a blow, or a builder without a Rule, a preacher without a Bible, a Christian without faith, Are things equally absurd and unreasonable.
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and have they faith that dart out othes, stabs, and execrations at once against their enemie and against God? Faith made Noah when he was warned of God to feare,
and have they faith that dart out Oaths, stabs, and execrations At once against their enemy and against God? Faith made Noah when he was warned of God to Fear,
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and reject the remedies, and sleight the times of their peace and visitation which God gives them? Faith made Abraham put a sword to the throat of his beloved son, the Sonne of blessing, and the Sonne of promise;
and reject the remedies, and sleight the times of their peace and Visitation which God gives them? Faith made Abraham put a sword to the throat of his Beloved son, the Son of blessing, and the Son of promise;
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and have they then faith who will not sacrifice a stinking lust, nor part from a prodigious vanitie when God requires it? O what a world of sweetnes & closenes is there in sin to our nature,
and have they then faith who will not sacrifice a stinking lust, nor part from a prodigious vanity when God requires it? O what a world of sweetness & closeness is there in since to our nature,
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when men love a lust, a rag, a fashion, an excrement, better then Abraham did his Sonne Isaak. Faith made Moses suffer rather the reproaches of Christ then the riches of Egypt;
when men love a lust, a rag, a fashion, an excrement, better then Abraham did his Son Isaac. Faith made Moses suffer rather the Reproaches of christ then the riches of Egypt;
who subordinate the blood, the spirit, the will, the waies, the glory of Christ to their earthlie designes and base resolutions? By faith he feared not the wrath of a King;
who subordinate the blood, the Spirit, the will, the ways, the glory of christ to their earthly designs and base resolutions? By faith he feared not the wrath of a King;
if it did not discredit them, and crush their arts of compliance, plausibilitie, and ambition? Thus euery sinne wilfully committed is back'd and strengthened with infidelity.
if it did not discredit them, and crush their arts of compliance, plausibility, and ambition? Thus every sin wilfully committed is backed and strengthened with infidelity.
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nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdome of God? Nothing but faith can unbinde and unlocke the sinnes from the soule,
nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God? Nothing but faith can unbind and unlock the Sins from the soul,
How much more carefull should they be to lay up a good foundation for the time to come, that they may obtaine eternall life? Great encouragement we may have hereunto upon these considerations.
How much more careful should they be to lay up a good Foundation for the time to come, that they may obtain Eternal life? Great encouragement we may have hereunto upon these considerations.
Secondly, the more faith a man hath, the more securitie he hath against all evils, he may undergoe them with patience, with hope, with joy, with triumph, with profit.
Secondly, the more faith a man hath, the more security he hath against all evils, he may undergo them with patience, with hope, with joy, with triumph, with profit.
The love, the blood, the compassions, the temptations of Christ, these by faith apprehended have pulled downe walles, subdued kingdomes, stopped the mouthes of Lions, quenched the violence of fire, escaped the edge of the sword,
The love, the blood, the compassions, the temptations of christ, these by faith apprehended have pulled down walls, subdued kingdoms, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword,
Fifthly, the more faith a man hath, the more tranquillitie and establishment of heart shall he find in the midst of all spirituall desertions, distractions and difficulties.
Fifthly, the more faith a man hath, the more tranquillity and establishment of heart shall he find in the midst of all spiritual desertions, distractions and difficulties.
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to have a God to role himselfe upon, to leane upon his wisedome, to lay hold upon his Covenant, to waite quietly upon the salvation of that God, who doth not cast off for ever;
to have a God to role himself upon, to lean upon his Wisdom, to lay hold upon his Covenant, to wait quietly upon the salvation of that God, who does not cast off for ever;
Let your conversation be without covetousnesse, and bee content with such things as you have, for he hath said, I will not faile thee, nor forsake thee.
Let your Conversation be without covetousness, and be content with such things as you have, for he hath said, I will not fail thee, nor forsake thee.
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diligent in the Word of faith, and with the spirit of faith. Beeyee not slothfull, saith the Apostle, but followers of them who through faith and patience inherit the Promises.
diligent in the Word of faith, and with the Spirit of faith. Beeyee not slothful, Says the Apostle, but followers of them who through faith and patience inherit the Promises.
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Lastly, we must doe with faith, as men doe with pretious things, Try it, and put it to the touchstone, that wee may prove whether it be truly valuable and unfeigned;
Lastly, we must do with faith, as men do with precious things, Try it, and put it to the touchstone, that we may prove whither it be truly valuable and unfeigned;
because there is much counterfeite faith, as there is false money, and deceitfull jewels, and wilde herbes in the field, which very neerely resemble those that are right and pure.
Because there is much counterfeit faith, as there is false money, and deceitful Jewels, and wild herbs in the field, which very nearly resemble those that Are right and pure.
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Whereupon it necessarily followes even from the dictate of nature (which instructeth a man to love that which worketh in him comfort and delight) that from this assent must arise a love of those truths whence such sweetnesse doth issue.
Whereupon it necessarily follows even from the dictate of nature (which Instructeth a man to love that which works in him Comfort and delight) that from this assent must arise a love of those truths whence such sweetness does issue.
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to shew, that no relations should preponderate, or over-sway our hearts from his love. Christ and earthly things often come into competition in the life of a man.
to show, that no relations should preponderate, or oversway our hearts from his love. christ and earthly things often come into competition in the life of a man.
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O where is that faith in men which should overcome the world, and the things of the world? Why should men delight in any thing while they live, which when they • … e on their death ▪ beds (a time speedily approching) they shall never bee able to reflect on with comfort,
O where is that faith in men which should overcome the world, and the things of the world? Why should men delight in any thing while they live, which when they • … e on their death ▪ Beds (a time speedily approaching) they shall never be able to reflect on with Comfort,
and that thou maist cleave unto him, &c. Wee are confident, saith the Apostle, knowing that whilst wee are at home in the body we are absent from the Lord.
and that thou Mayest cleave unto him, etc. we Are confident, Says the Apostle, knowing that while we Are At home in the body we Are absent from the Lord.
and disability in performing his promises, but by Almighty God, who the better to confirme our faith in him, hath both by word and oath engaged his fidelity,
and disability in performing his promises, but by Almighty God, who the better to confirm our faith in him, hath both by word and oath engaged his Fidis,
Impossible it is but from such an assent grounded on the veracity and all sufficiency of God, there should result in the minde of a faithfull man, a confident dependance on such Promises:
Impossible it is but from such an assent grounded on the veracity and all sufficiency of God, there should result in the mind of a faithful man, a confident dependence on such Promises:
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and resolving in the midst of temptations to relie on him, to hold fast his mercy and the profession of his faith without wavering, having an eye to the recompence of reward,
and resolving in the midst of temptations to rely on him, to hold fast his mercy and the profession of his faith without wavering, having an eye to the recompense of reward,
like the rest of a dreaming man on the top of a mast, but such a peace as a man may by afyllogisme of the practicall judgement, upon right examination of his owne interest unto Christ, safely inferre unto himselfe.
like the rest of a dreaming man on the top of a mast, but such a peace as a man may by afyllogisme of the practical judgement, upon right examination of his own Interest unto christ, safely infer unto himself.
For as sense of sin as a cursed thing (which is legall humiliation) doth arise from that faith whereby wee beleeve and assent to the truth of God in all his threatnings (which is a legall faith):
For as sense of since as a cursed thing (which is Legal humiliation) does arise from that faith whereby we believe and assent to the truth of God in all his threatenings (which is a Legal faith):
so the Abominating of sinne as an uncleane thing and contrary to the image and holinesse of God (which is evangelicall repentance) doth arise from evangelicall faith, whereby we look upon God as most mercifull, most holie,
so the Abominating of sin as an unclean thing and contrary to the image and holiness of God (which is Evangelical Repentance) does arise from Evangelical faith, whereby we look upon God as most merciful, most holy,
and therefore most worthie to bee imitated and served. Secondly, Renovation, and that two fold. First, inward in the constitution of the heart which is by faith purified.
and Therefore most worthy to be imitated and served. Secondly, Renovation, and that two fold. First, inward in the constitution of the heart which is by faith purified.
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Now in all our obedience wee must observe these three Rules. First, that binding power which is in the law, doth solely depend upon the authority of the Lawgiver who is God.
Now in all our Obedience we must observe these three Rules. First, that binding power which is in the law, does solely depend upon the Authority of the Lawgiver who is God.
Hee that customarilie, and without care of obedience, or feare of displeasure, or antipathy of spirit, breaks any one Commandement, ventures to violate that authority which by one and the same ordination made the whole law equally binding,
He that customarily, and without care of Obedience, or Fear of displeasure, or antipathy of Spirit, breaks any one Commandment, ventures to violate that Authority which by one and the same ordination made the Whole law equally binding,
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I meane such a spiritual and sincere obedience of the hart, as may, without any mercenary or reserv'd respects, uniformely sway our whole man unto the same way and end.
I mean such a spiritual and sincere Obedience of the heart, as may, without any mercenary or reserved respects, uniformly sway our Whole man unto the same Way and end.
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Before I draw downe these premises to a particular ▪ Assumption and Applycation, I must for Caution sake premise that faith may be in the heart either habitually, as an actus primus, a forme or seede,
Before I draw down these premises to a particular ▪ Assump and Application, I must for Caution sake premise that faith may be in the heart either habitually, as an actus primus, a Form or seed,
For understanding this point, we must note that there are many acts of faith. Some direct, that looke outward towards Christ, others reflexive, that looke inward upon themselves.
For understanding this point, we must note that there Are many acts of faith. some Direct, that look outward towards christ, Others reflexive, that look inward upon themselves.
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The first act of faith is that whereby a man having beene formerly reduced unto extremities and impossibilities within himselfe, lookes upon God as Omnipotent, and so able to save;
The First act of faith is that whereby a man having been formerly reduced unto extremities and impossibilities within himself, looks upon God as Omnipotent, and so able to save;
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and this act may consist with much feare, doubt, and trembling. The Syrians had food, and Samaria had none, therefore the Lepers resolve to venture abroad.
and this act may consist with much Fear, doubt, and trembling. The Syrians had food, and Samaria had none, Therefore the Lepers resolve to venture abroad.
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However this resolution over-rul'd them, because in their present estate, they were sure to perish, in the other there was roome for hope, and possibilitie of living;
However this resolution overruled them, Because in their present estate, they were sure to perish, in the other there was room for hope, and possibility of living;
And this act or resolution of faith is built upon these grounds. First, because Gods Love and free Grace is the first originall mover in our salvation.
And this act or resolution of faith is built upon these grounds. First, Because God's Love and free Grace is the First original mover in our salvation.
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Christ was not the impulsive cause of Gods first Love to mankinde, but was Himselfe the great gift which God sent to men therein to testifie that Hee did freely love them before.
christ was not the impulsive cause of God's First Love to mankind, but was Himself the great gift which God sent to men therein to testify that He did freely love them before.
Secondly, because there is an All-sufficiencie in the righteousnesse and merits of Christ, To cleanse all sin, To consummate all our saluation, to subdue all our enemies, To answere all our objections, to silence all challenges and charges that are laid against us.
Secondly, Because there is an All sufficiency in the righteousness and merits of christ, To cleanse all since, To consummate all our salvation, to subdue all our enemies, To answer all our objections, to silence all challenges and charges that Are laid against us.
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so Christ is publikely and universally set forth as a generall refuge from the wrath to come, upon no other condition then such a will as is nor onely desirous to enjoy His mercie,
so christ is publicly and universally Set forth as a general refuge from the wrath to come, upon no other condition then such a will as is nor only desirous to enjoy His mercy,
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in the conditions, there legall obedience, heere only faith, and the certaine consequent thereof repentance: So likewise is there difference in the manner of performing these conditions;
in the conditions, there Legal Obedience, Here only faith, and the certain consequent thereof Repentance: So likewise is there difference in the manner of performing these conditions;
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For God had committed unto Him an Office of power to redeeme His Church, and He received a Commandement from His Father to finish the worke of mediation.
For God had committed unto Him an Office of power to Redeem His Church, and He received a Commandment from His Father to finish the work of mediation.
Secondly, being thus made Christs, partly by the gift of Gods eternall Love, partly by Christs owne voluntarie susception of that Office whereby He was to be a Head and Captaine of Salvation to His Members;
Secondly, being thus made Christ, partly by the gift of God's Eternal Love, partly by Christ own voluntary susception of that Office whereby He was to be a Head and Captain of Salvation to His Members;
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and here the first worke of God is spiritual and heavenly teaching. The second, is the terminus, or product of that teaching our learning which I call Gods worke, not as if we did nothing when we are said to learne, and to come unto Christ;
and Here the First work of God is spiritual and heavenly teaching. The second, is the terminus, or product of that teaching our learning which I call God's work, not as if we did nothing when we Are said to Learn, and to come unto christ;
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so after likewise by incorporation, and unitie of natures with him in his spirit, and having this Spirit of Christ, He thereby worketh in us the will and the deed,
so After likewise by incorporation, and unity of nature's with him in his Spirit, and having this Spirit of christ, He thereby works in us the will and the deed,
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when hee is made desirous to feare Gods Name, and prepared to seeke His face, ready to subscribe and beare witnesse to all Gods wayes and methodes of saving;
when he is made desirous to Fear God's Name, and prepared to seek His face, ready to subscribe and bear witness to all God's ways and methods of Saving;
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But yet still this purpose at first by the mixture of sinne, the pragmaticalnesse and importunitie of Satan in tempting, the unexperience of the heart in trials, the tendernesse of the spirit,
But yet still this purpose At First by the mixture of sin, the pragmaticalness and importunity of Satan in tempting, the unexperience of the heart in trials, the tenderness of the Spirit,
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and fresh sight and reflexion on the state of sinne, is very weake, and consisteth with much feare, doubts, trepidation, shrinking, mistrust of it selfe.
and fresh sighed and reflection on the state of sin, is very weak, and Consisteth with much Fear, doubts, trepidation, shrinking, mistrust of it self.
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because the heart being most busied in sprituall debatements, prayers, groanes, conflicts, struglings of heart, languishing and sighing importunities of spirit, is not at leisure to reflect on its own translated condition,
Because the heart being most busied in spiritual debatements, Prayers, groans, conflicts, strugglings of heart, languishing and sighing importunities of Spirit, is not At leisure to reflect on its own translated condition,
or children new borne to crie at every turne and noyse, so men in their first conversion are usually more retentive of fearefull, then of more comfortable impressions.
or children new born to cry At every turn and noise, so men in their First conversion Are usually more retentive of fearful, then of more comfortable impressions.
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The last act then of Faith is that reflexive act, whereby a man knoweth his owne Faith and Knowledge of Christ, which is the assurance of faith upon which the joy and peace of a Christian doth principally depend;
The last act then of Faith is that reflexive act, whereby a man Knoweth his own Faith and Knowledge of christ, which is the assurance of faith upon which the joy and peace of a Christian does principally depend;
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the acts more strong, constant and evident; the conquests and experiences more frequent and successefull; so are the properties more evident and conspicuous.
the acts more strong, constant and evident; the conquests and experiences more frequent and successful; so Are the properties more evident and conspicuous.
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Doe I love all divine truth, not because it is proportionable to my desires, but conformable unto God who is the Author of it? Can I in all estates without murmuring, impatiencie,
Doe I love all divine truth, not Because it is proportionable to my Desires, but conformable unto God who is the Author of it? Can I in all estates without murmuring, impatiency,
or rebellion, cast my selfe upon Gods mercie, and trust in Him though He should kill me? Doe I wholly renounce all selfe confidence and dependance, all worthinesse or concurrence of my selfe to righteousnesse? Can I willingly,
or rebellion, cast my self upon God's mercy, and trust in Him though He should kill me? Doe I wholly renounce all self confidence and dependence, all worthiness or concurrence of my self to righteousness? Can I willingly,
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and in the truth and sinceritie of my heart, owne all shame and condemnation, and acquit God as most righteous and holy if He should reject me? Doe I not build either my hopes or feares upon the faces of men,
and in the truth and sincerity of my heart, own all shame and condemnation, and acquit God as most righteous and holy if He should reject me? Doe I not built either my hope's or fears upon the faces of men,
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for idle words, and vaine conversation, for any thing that carries with it the face of sinne? And when in any of these I am overtaken, doe I bewaile my weaknesse,
for idle words, and vain Conversation, for any thing that carries with it the face of sin? And when in any of these I am overtaken, do I bewail my weakness,
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and renew my resolutions against it? In a word, when I have impartially and uprightly measured mine owne heart by the rule, doth it not condemne mee of selfe-deceite, of hypocrisie, of halting and dissembling, of halfing and prevaricating in Gods service? I may then comfortably conclude, that my Faith is in some measure operative and effectuall in mee:
and renew my resolutions against it? In a word, when I have impartially and uprightly measured mine own heart by the Rule, does it not condemn me of self-deceit, of hypocrisy, of halting and dissembling, of halfing and prevaricating in God's service? I may then comfortably conclude, that my Faith is in Some measure operative and effectual in me:
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Others are grounded upon the authoritie or authenticalnesse of a narrator, upon whose report while wee rely without any evidence of the thing it selfe, the assent which we produce is an assent of faith or credence. Now that Faith is a certaine ass• … nt, and that even above the certaintie of meere naturall conclusions, is on all hands I thinke confessed:
Others Are grounded upon the Authority or authenticalness of a narrator, upon whose report while we rely without any evidence of the thing it self, the assent which we produce is an assent of faith or credence. Now that Faith is a certain ass• … nt, and that even above the certainty of mere natural conclusions, is on all hands I think confessed:
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Now then in as much as we are bound to yeeld an evident assent unto divine truths, necessary hereunto it is that the und• … rstanding bee convinc'd of these two things.
Now then in as much as we Are bound to yield an evident assent unto divine truths, necessary hereunto it is that the und• … rstanding be convinced of these two things.
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First, that God is of infallible authoritie, and cannot lye nor deceive (which thing is a principle by the light of nature evident and unquestioned.) Secondly, that this authoritie which in faith I rely upon is indeede and infallibly Gods owne authoritie.
First, that God is of infallible Authority, and cannot lie nor deceive (which thing is a principle by the Light of nature evident and unquestioned.) Secondly, that this Authority which in faith I rely upon is indeed and infallibly God's own Authority.
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Briefly (granting first unto the Church a ministeriall, introductory, perswasive, and conducting concurrence in this worke, pointing unto the starre, which yet it selfe shineth by its owne light, reaching forth and exhibiting the light, which though in it selfe visible, could not bee so ordinarily to mee, u• … lesse thus presented;
Briefly (granting First unto the Church a ministerial, introductory, persuasive, and conducting concurrence in this work, pointing unto the star, which yet it self shines by its own Light, reaching forth and exhibiting the Light, which though in it self visible, could not be so ordinarily to me, u• … less thus presented;
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explaning the evidence of those truths unto which I assent for their owne intrinsecall certain• … y:) I doe here demaund how it is that each man comes to beleeve? The Colliar will quickly make a wise answere, as the Church beleeves.
explaining the evidence of those truths unto which I assent for their own intrinsical certain• … y:) I do Here demand how it is that each man comes to believe? The Collier will quickly make a wise answer, as the Church believes.
And what is the Church, but the Bodie of Christ, the congregrtion of the faithfull, consisting of divers members? And what worke is that whereby the Spirit doth illuminate and raise the understanding to perceive aright divine truth,
And what is the Church, but the Body of christ, the congregrtion of the faithful, consisting of diverse members? And what work is that whereby the Spirit does illuminate and raise the understanding to perceive aright divine truth,
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but onely that Oyntment which dwelleth in you, saith the Apostle, whereby Christs sheepe are enabled to heare His voyce, in matters of more Heavenly and fundamentall consequence,
but only that Ointment which dwells in you, Says the Apostle, whereby Christ sheep Are enabled to hear His voice, in matters of more Heavenly and fundamental consequence,
Now, have not all the faithfull of this unction? Doth it not runne downe from the head to the skirts of the garment? Are wee not all a royall Priesthood? and in both these respects annointed by the Spirit? And having all the Spirit, (though in different measures and degrees) is it not in congruitie probable that we have with Him received those vivificall and illightning operations which come along with him? Capable is the poorest member in Christs Church, being growne to maturitie of yeeres, of information in the faith.
Now, have not all the faithful of this unction? Does it not run down from the head to the skirts of the garment? are we not all a royal Priesthood? and in both these respects anointed by the Spirit? And having all the Spirit, (though in different measures and Degrees) is it not in congruity probable that we have with Him received those vivificall and illigthening operations which come along with him? Capable is the Poorest member in Christ Church, being grown to maturity of Years, of information in the faith.
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Strange therefore it is, that the Spirit, not leaving mee destitute of other quickning graces, should in this onely leave my poore soule to travell as farre as Rome, to see that by a candle,
Strange Therefore it is, that the Spirit, not leaving me destitute of other quickening graces, should in this only leave my poor soul to travel as Far as Room, to see that by a candle,
Especially since wee must take even the determinations of the Church and Pope, (though they were infallible in themselves) at second hand as they passe through the mouth of a Priest, whose authoritie, being not infallible,
Especially since we must take even the determinations of the Church and Pope, (though they were infallible in themselves) At second hand as they pass through the Mouth of a Priest, whose Authority, being not infallible,
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when it alone is the warrant of my Faith? That this is it selfe no principle, nor to the light of naturall reason primo intuit• … manifest ex evidentia terminorum, is most certaine.
when it alone is the warrant of my Faith? That this is it self no principle, nor to the Light of natural reason primo intuit• … manifest ex evidentia Of Terms, is most certain.
Now then I demand, what is that whereby I doe assent unto this proposition (in case it were true) That the Church cannot erre? The Church it selfe it cannot be,
Now then I demand, what is that whereby I do assent unto this proposition (in case it were true) That the Church cannot err? The Church it self it cannot be,
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since nothing beares record of it selfe, and if it should, the proofe would be more ridiculous then the opinion, being but idem peridem, and petitio quaestionis.
since nothing bears record of it self, and if it should, the proof would be more ridiculous then the opinion, being but idem peridem, and petitio quaestionis.
for which a lesser light then that is presumed to suffice? So then a true faith hath its evidence and certainty grounded upon the Authoritie of the word,
for which a lesser Light then that is presumed to suffice? So then a true faith hath its evidence and certainty grounded upon the authority of the word,
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How shall it invincibly appeare to my Conscience that other Churches and Bishops all, save this onely, doe or may erre? and that this, which will have me to beleeve her infallibility, is not her selfe an hereticall and revolted Church? This is a question controuerted.
How shall it invincibly appear to my Conscience that other Churches and Bishops all, save this only, do or may err? and that this, which will have me to believe her infallibility, is not her self an heretical and revolted Church? This is a question controverted.
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I live by the faith of the Sonne of God, who loved me, and gave himselfe for me. By his knowledge shall my righteous servant iustifie many. This saving knowledge must b• … e commensurate to the object knowne,
I live by the faith of the Son of God, who loved me, and gave himself for me. By his knowledge shall my righteous servant justify many. This Saving knowledge must b• … e commensurate to the Object known,
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By what autority shall it be decided, or into what principles á priori resolved? and how shall the evidence of those principles appeare to the Conscience? That the Popes are successors of Peter in his see of Rome, that they are doctrinall as wel as personall successours, that Peter did there sit as moderator of the Catholike Church, that his infallibility should not stick to his chaire at Antioch,
By what Authority shall it be decided, or into what principles á priori resolved? and how shall the evidence of those principles appear to the Conscience? That the Popes Are Successors of Peter in his see of Room, that they Are doctrinal as well as personal Successors, that Peter did there fit as moderator of the Catholic Church, that his infallibility should not stick to his chair At Antioch,
who though otherwise privat men, and not any of the pen-men of the holy Ghost, should yet have after him a power over those Apostles who survivd Peter (as it is manifest Iohn did.) That the scripture doth say any title of all this, that the traditions which do say it are a divine word, are al controversed points:
who though otherwise private men, and not any of the penmen of the holy Ghost, should yet have After him a power over those Apostles who survived Peter (as it is manifest John did.) That the scripture does say any title of all this, that the traditions which do say it Are a divine word, Are all controversed points:
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and though there be sorceries more then enough in the Church of Rome, yet I doubt whether they have yet enough to conjure themselves out of that circle, which the agitation of these questions doe carry them in.
and though there be sorceries more then enough in the Church of Rome, yet I doubt whither they have yet enough to conjure themselves out of that circle, which the agitation of these questions do carry them in.
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undoubtedlie the spirit brings a proper, distinctive, uncommunicable Majesty and luster into the soule, which cannot be by any false spirit counterfeited:
undoubtedly the Spirit brings a proper, distinctive, uncommunicable Majesty and luster into the soul, which cannot be by any false Spirit counterfeited:
and this spirit doth open first the eie, and then the Word, and doth in that discover not as insit as veritatis those markes of truth and certainty there, which are as apparant as the light, which is without any other medium, by it selfe discerned.
and this Spirit does open First the eye, and then the Word, and does in that discover not as insit as veritatis those marks of truth and certainty there, which Are as apparent as the Light, which is without any other medium, by it self discerned.
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We must note further that this knowledge is two fold, first, Generall, mentall, sp• … culative, and this is simply necessary, not as a part of saving faith,
We must note further that this knowledge is two fold, First, General, mental, sp• … culative, and this is simply necessary, not as a part of Saving faith,
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If thou beleevest with all thine heart thou maist be bap• … ized. And the h• … art doth not onely looke for truth but for goodnesse in the objects which it desireth,
If thou Believest with all thine heart thou Mayest be bap• … ized. And the h• … art does not only look for truth but for Goodness in the objects which it Desires,
for an allsufficiencie and adequate ground of full satisfaction to the appetites of the soule; such a compasse of goodnesse as upon which the whole man may test, and relie,
for an All sufficiency and adequate ground of full satisfaction to the appetites of the soul; such a compass of Goodness as upon which the Whole man may test, and rely,
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The former is as full and sure to one beleever as to any other, as an Almes is as certainly and fully given to one poore man who yet receives it with a shaking and Palsie hand,
The former is as full and sure to one believer as to any other, as an Alms is as Certainly and Fully given to one poor man who yet receives it with a shaking and Palsy hand,
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sometimes a certainty onely of Adherence, in the midst of the buffets of Satan, and some strong temptations, whereby it resolveth to cleave unto God in Christ,
sometime a certainty only of Adherence, in the midst of the buffets of Satan, and Some strong temptations, whereby it resolves to cleave unto God in christ,
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The heart may have more plentifull experience of Gods mercie in comfotting, guiding, defending, illightning, sanctifying it, which the Scripture cals the learning of Christ, and thereupon cannot but desire to have more knowledge of Him, and Communion with Him:
The heart may have more plentiful experience of God's mercy in comfotting, guiding, defending, illigthening, sanctifying it, which the Scripture calls the learning of christ, and thereupon cannot but desire to have more knowledge of Him, and Communion with Him:
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First, that he may finde the workings of that power in his soule, which was shewed in the resurrection of Christ from the Dead, that is, the Power of the Spirit of Holynesse, which is the mighty principle of Faith in the heart.
First, that he may find the workings of that power in his soul, which was showed in the resurrection of christ from the Dead, that is, the Power of the Spirit of Holiness, which is the mighty principle of Faith in the heart.
though not a meritoriousnesse of punishment;) but by that Spirit which raised Him from the Dead Hee was Iustified Himselfe, that is, He declared to the world that Hee had shaken of all that guilt from Himselfe,
though not a meritoriousness of punishment;) but by that Spirit which raised Him from the Dead He was Justified Himself, that is, He declared to the world that He had shaken of all that guilt from Himself,
For as Christs righteousnesse is compared to a robe of triumph, so may our guilt to a garment of Death, which Christ in His Resurrection shooke all of, to note that Death had no holdfast at all of Him.
For as Christ righteousness is compared to a robe of triumph, so may our guilt to a garment of Death, which christ in His Resurrection shook all of, to note that Death had no holdfast At all of Him.
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When Lazarus was raised, It is said that Hee came forth bound hand and foote with Grave cloathes, to note that Hee came not out as a victor over Death,
When Lazarus was raised, It is said that He Come forth bound hand and foot with Grave clothes, to note that He Come not out as a victor over Death,
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This is the reason why the Apostle useth these words to prove the resurrection of Christ, I will give you ▪ the sure mercies of David, for none of Gods mercies had been sure to us if Christ had been held under by death;
This is the reason why the Apostle uses these words to prove the resurrection of christ, I will give you ▪ the sure Mercies of David, for none of God's Mercies had been sure to us if christ had been held under by death;
so that though some of the grave cloathes may not be quite shaken off, but that wee may be subject to the workings & feares of the Law upon some occasions,
so that though Some of the grave clothes may not be quite shaken off, but that we may be Subject to the workings & fears of the Law upon Some occasions,
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Secondly, we are secured against the death in sinne, regenerated, quickned, renued, fashioned by the power of godlinesse, which tameth our rebellions, subdueth our corruptions,
Secondly, we Are secured against the death in sin, regenerated, quickened, renewed, fashioned by the power of godliness, which tames our rebellions, subdueth our corruptions,
and therefore theirs shall not be properly, or at least comfortably a Resurrection, no more than a condemn'd persons going from the prison to his execution may be cald an enlargement.
and Therefore theirs shall not be properly, or At least comfortably a Resurrection, no more than a condemned Persons going from the prison to his execution may be called an enlargement.
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As there remaines nothing to a drunkard or adulterer after all his youthfull excesses but crudities, rottennesse, diseases, and the worme of Conscience;
As there remains nothing to a drunkard or adulterer After all his youthful Excesses but crudities, rottenness, diseases, and the worm of Conscience;
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Secondly, That all who are in him are purged from the Love and power of sinne, are made a people willingly obedient unto his scepter and the government of his grace and spirit;
Secondly, That all who Are in him Are purged from the Love and power of sin, Are made a people willingly obedient unto his sceptre and the government of his grace and Spirit;
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Fourthly, that every wicked man waxeth worse and worse, that hee who is filthy growes more filthy, that sinne hardneth the heart, and infidelitie hasteneth perdition.
Fourthly, that every wicked man Waxes Worse and Worse, that he who is filthy grows more filthy, that sin Hardeneth the heart, and infidelity hasteneth perdition.
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Whence the conclusion is evident, That every impenitent sinner, who without any inward hatred & purposes of revenge against sinne, without godly sorrow forepast,
Whence the conclusion is evident, That every impenitent sinner, who without any inward hatred & Purposes of revenge against sin, without godly sorrow forepast,
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and spirituall renovation for after-times, allowes himselfe to continue in any course of uncleannesse, spends all his time and strength to no other purpose,
and spiritual renovation for Aftertimes, allows himself to continue in any course of uncleanness, spends all his time and strength to no other purpose,
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Again, this power of Christs resurrection is a ground of solid and invincible comfort to the faithfull in any pressures or calamities though never so desperate,
Again, this power of Christ resurrection is a ground of solid and invincible Comfort to the faithful in any pressures or calamities though never so desperate,
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because God hath power and promises to raise them up againe. This is a sufficient supportance, first, Against any either publike, or privat afflictions.
Because God hath power and promises to raise them up again. This is a sufficient supportance, First, Against any either public, or private afflictions.
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When David was in the midst of troubles, and Ezekiah in great bitternesse, this power of God to raise unto life againe was the onely refuge and comfort they had.
When David was in the midst of Troubles, and Hezekiah in great bitterness, this power of God to raise unto life again was the only refuge and Comfort they had.
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Hee is ascended on high, and hath given gifts unto Men, as absent lovers send tokens to each other, to attract the affections, and call thither the thoughts.
He is ascended on high, and hath given Gifts unto Men, as absent lovers send tokens to each other, to attract the affections, and call thither the thoughts.
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Christ is his Center, and Heaven is his Country, and therefore thither hee must conclude to goe, notwithstanding he must be broken in the way with manifold temptations, and afflictions.
christ is his Centre, and Heaven is his Country, and Therefore thither he must conclude to go, notwithstanding he must be broken in the Way with manifold temptations, and afflictions.
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neither is it a losse but a preferment for the soule, to relinquish for a time the bodie, that it may goe to Christ, who hath married it unto himselfe for ever.
neither is it a loss but a preferment for the soul, to relinquish for a time the body, that it may go to christ, who hath married it unto himself for ever.
Secondly, in the Power of his Death, cleansing our Consciences from dead workes, mortifying our earthly members, crucifying our old man, subduing our iniquities and corruptions, pulling downe the throne of Satan, spoiling him of all his armor,
Secondly, in the Power of his Death, cleansing our Consciences from dead works, mortifying our earthly members, crucifying our old man, subduing our iniquities and corruptions, pulling down the throne of Satan, spoiling him of all his armour,
so the bloud of Christ is said to cleanse us, because the office or power whereby he purifieth us, was Conferd upon him Sub intuitu pretij, under the condition of suffring.
so the blood of christ is said to cleanse us, Because the office or power whereby he Purifieth us, was Conferred upon him Sub intuitu pretij, under the condition of suffering.
In which respect Saint Paul saith, That he condemned sinne in the flesh, because he died as sinne in Abstracto. And in this regard of mor• … ification wee are said to be planted in the likenesse of Christs Death;
In which respect Saint Paul Says, That he condemned sin in the Flesh, Because he died as sin in Abstracto. And in this regard of mor• … ification we Are said to be planted in the likeness of Christ Death;
because as when an Ambassador doth solemnize the marriage of his king with a forraine princesse, that is truely effected betweene the parties themselves, which is transacted by the agent,
Because as when an Ambassador does solemnize the marriage of his King with a foreign princess, that is truly effected between the parties themselves, which is transacted by the agent,
He Dranke vinegar on his Crosse, to note that wee should make sinne feele the sharpnesse of Gods displeasure aginst it ▪ he was fast naild unto the Crosse, to note that wee should put sinne out of ease,
He Drank vinegar on his Cross, to note that we should make sin feel the sharpness of God's displeasure against it ▪ he was fast nailed unto the Cross, to note that we should put sin out of ease,
and leave noe lust or Corruption at large, but crucifie the whole body thereof. Lastly though he did not presently die, yet there he did hang till he died;
and leave no lust or Corruption At large, but crucify the Whole body thereof. Lastly though he did not presently die, yet there he did hang till he died;
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And hereby the heart is ravished with love againe, and with a gratefull desire of returning all our time, parts, powers, services unto him, who spared not the sonne of his owne love for us.
And hereby the heart is ravished with love again, and with a grateful desire of returning all our time, parts, Powers, services unto him, who spared not the son of his own love for us.
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How shall I dare (thinkes the faithfull soule) to live in those sinnes by which I may as truely be denominated a betrayer and Crucifier of him that saved mee,
How shall I Dare (thinks the faithful soul) to live in those Sins by which I may as truly be denominated a betrayer and Crucifier of him that saved me,
So then none can Conclude that Christ died for him, who findes not himselfe Set against the life of sinne within him, in whom the body of Corruption is not so lesned,
So then none can Conclude that christ died for him, who finds not himself Set against the life of sin within him, in whom the body of Corruption is not so lesned,
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If a man grow worse and worse, his heart more hard, his Conscience more senselesse, his resolutions more desperate, his • … are more dead, his courses more car• … all and worldly then before;
If a man grow Worse and Worse, his heart more hard, his Conscience more senseless, his resolutions more desperate, his • … Are more dead, his courses more car• … all and worldly then before;
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And what a wofull thing is it for a man to live and die in an estate much more miserable then if there never had beene any Iesus given unto men? For that man who hath heard of Christ, at whose heart he hath knocked,
And what a woeful thing is it for a man to live and die in an estate much more miserable then if there never had been any Iesus given unto men? For that man who hath herd of christ, At whose heart he hath knocked,
Though wee cannot yet totally kill, yet let us crucifie our corruptions, weaken their vigor, abate their rage, dispossesse them of the throne in our hearts, put them unto shame:
Though we cannot yet totally kill, yet let us crucify our corruptions, weaken their vigor, abate their rage, dispossess them of the throne in our hearts, put them unto shame:
Not as if Christs sufferings were imperfect ( for By one offering He• … hath perfected for ever them that are sanctified. ) But as Christ hath Personall sufferings i• … corpore proprio, in His humane Body,
Not as if Christ sufferings were imperfect (for By one offering He• … hath perfected for ever them that Are sanctified.) But as christ hath Personal sufferings i• … corpore Properly, in His humane Body,
For Christ is so full of tendernesse, and so acquainted with sorrowes, that wee may justly conceive Him touched with the feeling of those paines, which yet He Himselfe seeth needefull for them.
For christ is so full of tenderness, and so acquainted with sorrows, that we may justly conceive Him touched with the feeling of those pains, which yet He Himself sees needful for them.
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If Christ were now amongst us in the fashion of a servant and in a low condition as once he was ▪ & should convince men of their wickednesse as searchingly as once he did, Hee would doubtlesse be the most hated man upon the Earth.
If christ were now among us in the fashion of a servant and in a low condition as once he was ▪ & should convince men of their wickedness as searchingly as once he did, He would doubtless be the most hated man upon the Earth.
Now that Hee is conceived of, as God in glory, men deale with him as Ioa• … with Abner, they kisse and flatter him in the outward profession of His Name and Worship;
Now that He is conceived of, as God in glory, men deal with him as Ioa• … with Abner, they kiss and flatter him in the outward profession of His Name and Worship;
that wee drinke of our masters owne Cuppe, that wee fill up that which is wanting of His afflictions, that Christ Himselfe was called a Samaritane, a Divell, a wine-b• … bber, entrapped, spied ▪ snared, slaine;
that we drink of our Masters own Cup, that we fill up that which is wanting of His afflictions, that christ Himself was called a Samaritan, a devil, a wine-b• … bber, entrapped, spied ▪ snared, slain;
Secondly, wee have Christs strength to beare them. Thirdly, His victories to overcome them. Fourthly, His Intercession to preserve us from falling away in them.
Secondly, we have Christ strength to bear them. Thirdly, His victories to overcome them. Fourthly, His Intercession to preserve us from falling away in them.
Quantumlibet delectent jactantia divitiarum, & tumor honorum, & vorago popinarum, & bella theatricorum, &c. Aufert omnia ista una febricula, & adhuc viventibus totam falsam beatitudinē subtrahit; remanet inanis & saucia consciencia. Aug. de Catechiz. Rud. ca. 16. Gen. 4. 7.
Quantumlibet delectent jactantia divitiarum, & tumor honorum, & vorago popinarum, & Bella theatricorum, etc. Aufert omnia ista una febricula, & Adhoc viventibus Whole Fallen beatitudinē subtrahit; remanet inanis & saucia consciencia. Aug. de Catechize. Rud. circa 16. Gen. 4. 7.
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Plin. Panegyr. Bene ac sapienter majores instituerunt ut rerum agendarum, ita dicendi ini•ium à Precationibus capere, &c. Sueton. in Aug. cap. 35. vid. Brisson. de Form. lib. 1. pag. 42. Et Coqu〈 … 〉•ommentaria in Aug. de Civit. Dei. lib. 2. cap. 8. num. 2.
Pliny Panegyr. Bene ac Sapienter Majores instituerunt ut rerum agendarum, ita dicendi ini•ium à Precationibus capere, etc. Suetonius in Aug. cap. 35. vid. Brisson. de Form lib. 1. page. 42. Et Coqu〈 … 〉•ommentaria in Aug. de Civit Dei. lib. 2. cap. 8. num. 2.
2. Thes. 3. 2. Multi no• … a Christi vnitate sed a suis commodis nolunt recedere. Aug. de Baptis. lib 4. c. 10. Mark 5. 17. Psal. 106. 24. Act. 7. 39. Mal. 1. 7. Zech. 11. 12. Uti volunt Deo vt fruantur mund• …. Aug. de Civ. dei. lib. 15. cap. 7.
2. Thebes 3. 2. Multi no• … a Christ vnitate sed a suis commodis Nolunt recedere. Aug. de Baptism. lib 4. c. 10. Mark 5. 17. Psalm 106. 24. Act. 7. 39. Malachi 1. 7. Zechariah 11. 12. Uti volunt God vt fruantur mund• …. Aug. the Civ. dei. lib. 15. cap. 7.
Quodcun { que } nunc 〈 ◊ 〉, mundi ipsius senectute degenerat, ut nemo mirari debea• … singula in mundo coepisse desicere, cum totus ipsetam mundus in defectione 〈 ◊ 〉. Cyprian. 〈 ◊ 〉. Dem. Hol. 5. 12.
Quodcun { que } nunc 〈 ◊ 〉, mundi Himself senectute degenerate, ut nemo mirari debea• … singula in mundo coepisse desicere, cum totus ipsetam World in defection 〈 ◊ 〉. Cyprian. 〈 ◊ 〉. Dem. Hol. 5. 12.
Tertull. Apolog. cap. 33. Brisson. de Formul. lib. 4. Aug• … stus n• … cturno visu s• … ipem quota• … is die cert• … 〈 ◊ 〉 à p• … pulo cavam man• … m asses • … orr. gentibus praebens. Sue• … on. in Aug. cap 9• ….
Tertul Apology cap. 33. Brisson. de Formul. lib. 4. Aug• … stus n• … cturno visu s• … ipem quota• … is die cert• … 〈 ◊ 〉 à p• … pulo cavam man• … m asses • … orr. gentibus praebens. Sue• … on. in Aug. cap 9• ….
Ante omnia opu• … est Dei Timore ad ipsum converti, ut eius voluntatem cognoscamus — in tantum non vident in quantum hui• … secul• … vivunt. Aug. de Doctr. Christi. l. 2 c. 5. Deus nos Adiuvat & ut Sciamus, & Am• … mus. epist. 143. Non doctrina extrinsecus insonante, sed inte• … na, occulta, mirabili, ine• … fabili potestate operatur Deus in cordibus hominum & U• … ras Revelationes & bonas voluntates. de Grat. Christi. c. 24 And elsewhere he recants his opinion, Quod, ut praedicato Eva• … gelio con• … tiremus, nostrum esset proprium & ex nobis. Adprosper. & Hilar. lib. 1. cap. 3.
Ante omnia opu• … est Dei Timore ad ipsum converti, ut eius voluntatem cognoscamus — in Tantum non vident in quantum hui• … secul• … Vivunt. Aug. de Doctrine Christ. l. 2 c. 5. Deus nos Adiuvat & ut Sciamus, & Am• … mus. Epistle. 143. Non Doctrina extrinsecus insonante, said inte• … na, Hidden, mirabili, ine• … fabili potestate operatur Deus in cordibus hominum & U• … ras Revelationes & bonas Voluntates. de Grat. Christ. c. 24 And elsewhere he recants his opinion, Quod, ut praedicato Eva• … gelio con• … tiremus, nostrum esset proprium & ex nobis. Adprosper. & Hilar. lib. 1. cap. 3.
Luk. 18. 11. 12. Act. 26 5. Ios• … ph. Antiq. lib. 18. c. 2. De Bello Iudaico lib. 1. cap ▪ 4. NONLATINALPHABET • … d. Epipha• … m contra Haeres. lib. • …. to Haeres. 16.
Luk. 18. 11. 12. Act. 26 5. Ios• … ph. Antique lib. 18. c. 2. De Bello Judaic lib. 1. cap ▪ 4. • … worser. Epipha• … m contra Haeres. lib. • …. to Haeres. 16.
Sacros Scripturae libros • … ull us inimicus cognoscere sinitur. Aug. de Mor. Eccles• …. l. 1. c. 25. Si voluntatem Dei nosse quisquam desiderat fiat Amicus Deo — Hoc si haberent non essent Haeretici. Idem de Gen. contr. Manich• … os. l. • …. c. 2.
Sacros Scriptures libros • … ull us Inimicus cognoscere sinitur. Aug. de Mor. Eccles• …. l. 1. c. 25. Si voluntatem Dei nosse quisquam Desiderate fiat Amicus God — Hoc si haberent non essent Haeretici. Idem de Gen. Contr. Manich• … os. l. • …. c. 2.
Omnes in Ada• … 〈 ◊ 〉, quia • … mnes 〈 ◊ ◊ ◊ 〉. Aug. Traxit 〈 ◊ 〉 ho• …, quia unus erat cum 〈 ◊ 〉 quo traxit ▪ Aug. • … p 23. pres• … 〈 ◊ 〉. coll. c. 18. Genus H• … manumin parente ▪ primo • … elut in radiceputruit. Gregor.
Omnes in Ada• … 〈 ◊ 〉, quia • … mnes 〈 ◊ ◊ ◊ 〉. Aug. Traxit 〈 ◊ 〉 ho• …, quia Unus erat cum 〈 ◊ 〉 quo traxit ▪ Aug. • … p 23. pres• … 〈 ◊ 〉. coll. c. 18. Genus H• … manumin parent ▪ primo • … elut in radiceputruit. Gregory.
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〈 ◊ 〉 Institut. vid. Iacob. Portum. cap 27. Remonst. exam. censur. cap 7. sect 4. Quis ante prodigiosu• … Coeles• … ium Re• … tu praevari• … ationis Adam omne genus 〈 ◊ 〉 n• … g. vit 〈 ◊ 〉 Vincent. Lirinens advers. Haeres. c. 34.
〈 ◊ 〉 Institute. vid. Iacob. Portum. cap 27. Remonstrance. exam. censure. cap 7. sect 4. Quis ante prodigiosu• … Coeles• … ium Re• … tu praevari• … ationis Adam omne genus 〈 ◊ 〉 n• … g. vit 〈 ◊ 〉 Vincent. Lerinens adverse. Haeres. c. 34.
See this point learnedly stated by D. Reynolds Confer. with Heart. cap. 8. Divis. 4. pag. 525. 528. and by D. Iohn White in his Way to the Church. Digress. • … 7. Vid. Calvinum hec • … ore suo, nempe p• … sime & 〈 ◊ 〉 tractantem. 〈 ◊ 〉. lib. 3 c. 14. Aug. 〈 ◊ 〉. mer. & remissi. lib 2. 〈 ◊ 〉 18. Numb. 19 22. 〈 ◊ 〉. 2. 14.
See this point learnedly stated by D. Reynolds Confer. with Heart. cap. 8. Divis. 4. page. 525. 528. and by D. John White in his Way to the Church. Digress. • … 7. Vid. Calvinum hec • … over Sue, nempe p• … sime & 〈 ◊ 〉 tractantem. 〈 ◊ 〉. lib. 3 c. 14. Aug. 〈 ◊ 〉. mer. & remissi. lib 2. 〈 ◊ 〉 18. Numb. 19 22. 〈 ◊ 〉. 2. 14.
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Quid tibi facturus est Tentator? Te vince& mundus est victus. Quid tibi facturus est Tentator extranius — Adsit intus castitas, victa est foris iniquitas. — Si non in te inventa fuerit Avaritia, remansit frustra extenta muscipula, &c. Aug. tom. 10. Serm. 9. de Diversis, cap. 9. Non diabolus voluntatem delinquendi imponit, sed materiam voluntatis subministrat. Tertull. exhort. castitat. cap. 2. Vid Aug. contr. 2. cp. Pelag. lib. 1. c. 2. Eos qui soris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominantur. Aug. tom. 3 lib. de Ag• … ne Christiano, cap. 2.
Quid tibi Facturus est Temptator? Te vince& World est victus. Quid tibi Facturus est Temptator extranius — Adsit intus Castitas, Conquered est Foris iniquitas. — Si non in te inventa fuerit Avaritia, remansit frustra extenta muscipula, etc. Aug. tom. 10. Sermon 9. de Diversis, cap. 9. Non diabolus voluntatem delinquendi imponit, sed Materiam voluntatis subministrat. Tertul exhort. castitat. cap. 2. Vid Aug. Contr. 2. Cp. Pelagius lib. 1. c. 2. Eos qui soris nobis oppugnant intus vincimus vincendo Concupiscences per quas nobis dominantur. Aug. tom. 3 lib. de Ag• … ne Christian, cap. 2.
In tota anima, & in toto corpore conditorem habeopacis Deum, quis in me seminavit hoc bellum? Aug lib. 5. contr. Iulian. cap. 7. Odi quod sum, non sum quod amo, infelix ego, qui in me venenatu• … inimi• … ae arbor is gustum 〈 ◊ 〉 c• … ucis ligno digessi Aug. ep. 106. Conflictus licet non sit damnabilis, quia non perficit iniquitat• … m, miserabilis tamen, quia non habet pacem. Aug. de Nupt. & concupis. lib 2. cap. 2.
In tota anima, & in toto corpore conditorem habeopacis God, quis in me seminavit hoc bellum? Aug lib. 5. Contr. Iulian. cap. 7. Odin quod sum, non sum quod Amo, infelix ego, qui in me venenatu• … inimi• … ae arbour is gustum 〈 ◊ 〉 c• … ucis ligno digessi Aug. Epistle. 106. Conflictus licet non sit damnabilis, quia non perficit iniquitat• … m, miserabilis tamen, quia non habet pacem. Aug. de Wedding. & Concupis. lib 2. cap. 2.
Eph. 4. 22. 2. Thes. 2. 10. H• … b. 3. 13. NONLATINALPHABET. Solâ Socordiâ Innocens. Tacit. NONLATINALPHABET. Eph. 2. 3. Prov. 25. 3. Hos. 5. 2. Grande profundum est Homo, • … uius capillos tu Domine numeratos habes, & tamen capilli eius magis numera• … iles sunt, qu• … m affectus & motus cordis. Aug. Confess. lib. 4. cap. 16.
Ephesians 4. 22. 2. Thebes 2. 10. H• … b. 3. 13.. Solâ Socordiâ Innocent. Tacit.. Ephesians 2. 3. Curae 25. 3. Hos. 5. 2. Grande profundum est Homo, • … uius capillos tu Domine numeratos habes, & tamen Capill eius magis numera• … Isles sunt, qu• … m affectus & motus Cordis. Aug. Confess. lib. 4. cap. 16.
〈 ◊ 〉 Impi• … ut s• … at Iusius, subsequitur Ius• … m ne fiat Impius. Pravenit, ut Lumen cons• … at, subsequitur ut quod contul• … t servet, pravenit elisum ut surgat, subsequitur elevatum ne cadat, &c. Fulg. de praedest. lib. 1.
〈 ◊ 〉 Impi• … ut s• … At Iusius, subsequitur Ius• … m ne fiat Impius. Pravenit, ut Lumen cons• … At, subsequitur ut quod contul• … tO servet, pravenit elisum ut surgat, subsequitur elevatum ne cadat, etc. Fulg the Predest. lib. 1.
20 Anno Imperij Dioclesiani exacto amb• … imperatores cons• … ntientibus animis imperio se abdicarunt; publicè pro• … itentes se moli negotiorum 〈 ◊ 〉: sed apud • … os quibus arcana s• … i pectoris crede• … ant, id ex 〈 ◊ 〉 sacere se • … tebantur. Quia enim ne• … Christian• … s 〈 ◊ 〉, • … ec praeconium Christiani nominis extinguere possent; se nec Imperio velle f• … ui. 〈 ◊ ◊ 〉. Tom. 2. De Dio• … lesiano & Maximiniano Herculeo.
20 Anno Imperij Dioclesiani exacto amb• … imperatores cons• … ntientibus animis Imperial se abdicarunt; publicè pro• … itentes se Moli negotiorum 〈 ◊ 〉: sed apud • … os quibus arcana s• … i Heart crede• … Ant, id ex 〈 ◊ 〉 sacere se • … tebantur. Quia enim ne• … Christian• … s 〈 ◊ 〉, • … ec praenomen Christians Nominis extinguere possent; se nec Imperial velle f• … ui. 〈 ◊ ◊ 〉. Tom. 2. De Dio• … lesiano & Maximiniano Herculean.
Nec mirum, nec iniustum quòd Radix proserat damnata damnatos. Aug. cont. Iul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster. Aug. de nupt. & concup. lib. 1. c. 19.
Nec Mirum, nec iniustum quòd Radix proserat damnata Condemned. Aug. contentedly. July lib. 3. cap. 12. Ex olea Seed non fit nisi oleaster. Aug. the Wedding. & Concup. lib. 1. c. 19.
Intensive Maius est peccatum actuale quam originale. Aquin. p. 3. q. 1. • … rt. 4. c. A theologis nos• … ris minimum omnium peccatorum censetur. Andrad. Orthodox ▪ explic. lib. 3. Omnium peccatorum levissimum si ipsam per se criminis rationem intuearis. Idem in de• … ens ▪ • … id. Trident. lib. 5. part. 1.
Intensive May est peccatum actual quam original. Aquinas p. 3. q. 1. • … rt. 4. c. A theologis nos• … ris minimum omnium peccatorum censetur. Andrad. Orthodox ▪ Explic. lib. 3. Omnium peccatorum levissimum si ipsam per se Criminis rationem intuearis. Idem in de• … ens ▪ • … id. Trident. lib. 5. part. 1.
〈 ◊ 〉 non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton. de Iustis. lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale. Becan ▪ Opuscul. de Authore peccat. c. 4. Bellarm. de Amiss. grat. & statupeccati. lib. 5. cap. 5. 7. 89. Greg. Val. to. 2. disp. 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia, lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negat, & quod sit Reatus seu dignitas contendit. lib. 2. distinct. 30. qu. 3.
〈 ◊ 〉 non renatis in peccatum imputatur potius quàm Indeed & propriè peccatum est Stapleton. de Justis. lib. 3. cap. 3. Falsum est concupiscentiam Quae in nobis manet esse peccatum original. Becan ▪ Opusculum. de Author peccat. c. 4. Bellarmine de Amiss. great. & statupeccati. lib. 5. cap. 5. 7. 89. Greg. Val. to. 2. Disp. 6 queen. 12. p. 1. §. 5. 6. Soto de Nature & Gratia, lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negate, & quod sit Rheatus seu dignitas contendit. lib. 2. distinct. 30. queen. 3.
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Quamvis in decalogo prohibeatur, peccatum tamen non est. Staplet. de Iustif. lib. 3. c. 5. Omnem NONLATINALPHABET esse peccatum nonest verum. Bellar. de Stat ▪ peccati. lib. 5. c. 14.
Quamvis in Decalogue prohibeatur, peccatum tamen non est. Staple. de Justif lib. 3. c. 5. Omnem esse peccatum nonce verum. Bellar de Stat ▪ peccati. lib. 5. c. 14.
Qui negat omnes homines primorum hominum peccato nasci obnoxios, ipsa Christianae fidei subvertere firmamenta conatur. Aug. cont. Iulian. lib. 1. c. 2.
Qui negate omnes homines primorum hominum Peccato Nasci obnoxios, ipsa Christian fidei subvertere firmamenta conatur. Aug. contentedly. Iulian. lib. 1. c. 2.
Infantes Baptizari• … remissionem peccatorum secundum regulam universalis ecclesiae con• … itemur. C• … lestius Pelag. apud Aug. de peccat ▪ original. lib. 2. c. 5.
Infants Baptizari• … remissionem peccatorum secundum regulam Universalis ecclesiae con• … itemur. C• … lestius Pelagius apud Aug. de peccat ▪ original. lib. 2. c. 5.
Anabaptists in their Dialogue of Predestination. Nec Scriptura, nec veracitas, nec sapientia, nec bonitas Divina, nec peccati natura, nec ratio iustitiae atque aequitatis permittunt, ut dicamus, Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos. Remonstr. Apol. seu Exam. Cens. ca. 7 sect. 4. fol. 84.
Anabaptists in their Dialogue of Predestination. Nec Scripture, nec veracitas, nec sapientia, nec bonitas Divine, nec peccati Nature, nec ratio iustitiae atque aequitatis permittunt, ut Dicamus, God posteros Adam Indeed censuisse eiusdem cum Adam peccatireos. Remonstrant. Apollinarian seu Exam. Cens circa 7 sect. 4. fol. 84.
Cum Rem• … nstrantes Adamum morti aeteraae [ Sive ut supra dicunt Aeternae poenae damni ] obnoxium factum fuisse dicunt cum poster is omnibus, non volunt mortem istam eodem prorsus modo inflictam fuisse utris { que } tum Adamo • … tum posteris, sed volunt eam inflictam fuisse Adamo ut transgressori-In posteros vero ejus propagatam propter conditionem natur• … ejusdem quam ex Adamo peccatore trahunt. Ibid. cap 4. fol. 57.
Cum Rem• … nstrantes Adamum morti aeteraae [ Sive ut supra dicunt Aeternae Poenae damn ] obnoxium factum Fuisse dicunt cum poster is omnibus, non volunt mortem istam Eodem prorsus modo inflictam Fuisse utris { que } tum Adam • … tum Posteris, sed volunt eam inflictam Fuisse Adam ut transgressori-In posteros vero His propagatam propter conditionem natur• … ejusdem quam ex Adam peccatore trahunt. Ibid cap 4. fol. 57.
Corv. ibid. pag. 122. 126, 127, 128. Malum culpae non est quia nasci plane est involuntarium: Et si malum culpae non est, nec potest • … sse malum poenae, &c. Apol. ca. 7. fol. 84. 8. David did not sinne in being conceiv'd and borne, ergo thereby he had no sinne. Anabaptists in their Dialogue. at { que } hoc erat Pelagi• … rum argumentum. Argui non debent quae vitari non possunt. Aug De natura & gra• …. cap. 12. Infans aliud nisi quod natus est esse non potest, adeo { que } nec reus est dum Hoc est quod nascitur. Aug. cont. Iul ▪ lib. 3. cap. 12. Our Divines unanimously withstand the doctrine of the Papists in this Point, that Concupiscence is naturall and not sinfull. Whitak. De peccat. orig. lib. 3. Field of the Ch. lib. 3. cap. 26. Bishop Whites desp. 24.
Corv. Ibid. page. 122. 126, 127, 128. Malum Culpae non est quia Nasci plane est involuntarium: Et si malum Culpae non est, nec potest • … sse malum Poenae, etc. Apollinarian circa 7. fol. 84. 8. David did not sin in being conceived and born, ergo thereby he had no sin. Anabaptists in their Dialogue. At { que } hoc erat Pelagi• … rum argumentum. Argui non debent Quae vitari non possunt. Aug De Nature & gra• …. cap. 12. Infans Aliud nisi quod Born est esse non potest, adeo { que } nec Rhesus est dum Hoc est quod nascitur. Aug. contentedly. July ▪ lib. 3. cap. 12. Our Divines unanimously withstand the Doctrine of the Papists in this Point, that Concupiscence is natural and not sinful. Whitaker. De peccat. Origin. lib. 3. Field of the Christ lib. 3. cap. 26. Bishop Whites Disp. 24.
Lex prima cessabat primosoedere per inobedientiam primi hominis rupto, cessabat etiam obligatio ad obedientiam ed lege praescriptam. Lex aut ad obedientiam obligat, aut ad poenam; cum ita { que } homo jaceret sub maledictione ad obedientiam ampl• … s non obligabatur, quia ab eo coli amplius Deus non vol• … bat. Corv. contra Molin. cap. 8. ad §. 8. pag. 122. Remonstrantes negant actus illos qui sequuntur privationem divinam esse formaliter peccata, non negant quidem mate• … aliter peccata dici posse, qua• … nus Actus sunt difformes voluntati divinae, at negant cosformaliter esse peccata quaescil. ad p• … nam valide obligent eos à quibus fiunt, &c. In Apolog. seu Exam Censur. cap. 7. fol. 86. • … Ibid. fol. 83. b. Si Deus mortem temporalem comminatus fuisset Adamo, eius { que } posteris, necesse fuisset Adamum eius { que } posteros ex morte ista iterum resurgere, & postea in 〈 ◊ 〉 cruciatus praecipitari: De quo sane Scriptura ne NONLATINALPHABET quidem meminit. De ijs qui Evangelium & apertam vitae aeternae promissionem respuunt ac reijciu• … t ita loquitur Scriptura, de Adamo eius { que } poster is nec volam habet nec vestigium. Deus non omnibus peccatis, id est, peccatoribus, adsignavit • … ternam poenam sensus & damni. Ibid. cap. 7. 〈 ◊ 〉. 90.
Lex prima cessabat primosoedere per inobedientiam Primi hominis rupto, cessabat etiam Obligatio ad obedientiam ed lege praescriptam. Lex Or ad obedientiam obligate, Or ad poenam; cum ita { que } homo jaceret sub malediction ad obedientiam ampl• … s non obligabatur, quia ab eo coli Amplius Deus non vol• … bat. Corv. contra Molin. cap. 8. ad §. 8. page. 122. Remonstrants negant actus Illos qui sequuntur privationem divinam esse formaliter Peccata, non negant quidem mate• … aliter Peccata dici posse, qua• … nus Actus sunt difformes Voluntati Divinae, At negant cosformaliter esse Peccata quaescil. ad p• … nam valide obligent eos à quibus Fluent, etc. In Apology seu Exam Censure. cap. 7. fol. 86. • … Ibid fol. 83. b. Si Deus mortem temporalem comminatus fuisset Adam, eius { que } Posteris, Necessary fuisset Adamum eius { que } posteros ex morte ista iterum resurgere, & postea in 〈 ◊ 〉 Cruelties praecipitari: De quo sane Scripture ne quidem Meminit. De ijs qui Evangelium & apertam vitae aeternae promissionem respuunt ac reijciu• … tO ita loquitur Scripture, de Adam eius { que } poster is nec volam habet nec vestigium. Deus non omnibus peccatis, id est, peccatoribus, adsignavit • … ternam poenam sensus & damn. Ibid cap. 7. 〈 ◊ 〉. 90.
Poenalis vitiositas, de perfect. Iustit. cap. 4. Inobedientia, de Civit. Dei. lib. 14. cap. 15. Libido, contra Iulian li. 4. c. 14. Morbidus affectus, de Nupt. & Concupis. lib. 2. cap 31. Retract ▪ li. 1. ca. 15 NONLATINALPHABET. Iust. Martyr. Ep. ad Zenam.
Poenalis vitiositas, de perfect. Iustit. cap. 4. Inobedientia, de Civit Dei. lib. 14. cap. 15. Libido, contra Iulian li. 4. c. 14. Morbidus affectus, de Wedding. & Concupis. lib. 2. cap 31. Retract ▪ li. 1. circa 15. Just Martyr. Epistle ad Zenam.
Deut. 6. 5. Luk. 10. 27. Lex etiam origines delictorum, id est, concupiscc• … tias & voluntates non minus qu• … mfacta conde• … nat. Tertul de pud• … cit. c. • ….
Deuteronomy 6. 5. Luk. 10. 27. Lex etiam origines delictorum, id est, concupiscc• … tias & Voluntates non minus qu• … mfacta conde• … nat. Tertulian de pud• … cit. c. • ….
Voluntas Adae reputatur nostra Aquin p. 3. q. 84. ar• …. 2. ad 3. & 12. q. 81. art. • …. in corp. Andrad. Orthodox. explicat. lib. 3. Eodem modo omnium voluntates in illo conclusae censentur quo & naturae.
Voluntas Adam reputatur nostra Aquinas p. 3. q. 84. ar• …. 2. and 3. & 12. q. 81. art. • …. in corp. Andrad. Orthodox. Explains. lib. 3. Eodem modo omnium Voluntates in illo conclusae censentur quo & naturae.
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Non ex toto vult, non ergo ex toto imperat. Et iterum, non u• … tque plena imperat. Et ideo sunt duae voluntates, quia una earum t• … ta non est & hoc a• … est 〈 ◊ 〉 ▪ quod al• … eri dee• … Confess. lib. 8. c 8 9.
Non ex toto vult, non ergo ex toto Implead. Et iterum, non u• … tque plena Implead. Et ideo sunt duae Voluntates, quia una earum t• … ta non est & hoc a• … est 〈 ◊ 〉 ▪ quod al• … eri dee• … Confess. lib. 8. c 8 9.
Si voluntas renatorum omni ex parte inimica esset concupiscenti• …, eam è suo regno omnem exterminaret. Whicak. cont. Staplet. de Iustif. lib. 3. cap. 3.
Si Voluntas renatorum omni ex parte Inimical esset concupiscenti• …, eam è Sue regno omnem exterminaret. Whicak. contentedly. Staple. de Justif lib. 3. cap. 3.
Voluntarium aliquid dicitur quid est d• voluntate. Ab aliquo autem dicitur esse aliquid dupliciter. Directe, quod scil. procedit ab aliquo in quantum est Agens, indirecte, ex 〈 ◊ 〉 ipso quod non agit sicut subr• … e ▪ 〈 ◊ 〉 navis dicitur esse a Gubernatore, in quantum 〈 ◊ ◊ 〉gubernando, &c. Aquin. 1. 2 ▪ qu. 6. ar. 3. Peccatum originale est voluntarium〈 ◊ 〉 voluntate primi parentis — quod sufficit ad peccatum original, quia non est personae, s•d naturae peccatum. Al•aret. de Auxil. Grat. lib. 6. d. sp. 44. num. 15.
Voluntary Aliquid dicitur quid est d• voluntate. Ab Aliquo autem dicitur esse Aliquid dupliciter. Direct, quod scil. procedit ab Aliquo in quantum est Agens, indirect, ex 〈 ◊ 〉 ipso quod non agit sicut subr• … e ▪ 〈 ◊ 〉 navis dicitur esse a Gubernatore, in quantum 〈 ◊ ◊ 〉gubernando, etc. Aquinas 1. 2 ▪ queen. 6. Are. 3. Peccatum original est voluntarium〈 ◊ 〉 voluntate Primi parentis — quod sufficit ad peccatum original, quia non est personae, s•d naturae peccatum. Al•aret. de Auxil. Grat. lib. 6. worser. Spa. 44. num. 15.
Pontificij ex hac parte sunt novatoribus modestiores, qui Adamum seipsum privasse docent & probant. Andrad. Orthodox. explicat. li. 3. & apud ipsum Ferrariens. in Tho. contr. gent. lib. 4. c. 32.
Pontificij ex hac parte sunt novatoribus modestiores, qui Adamum seipsum privasse docent & probant. Andrad. Orthodox. Explains. li. 3. & apud ipsum Ferrariens. in Tho. Contr. gent. lib. 4. c. 32.
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Fit in Homine Iustus ordo naturae, ut anima subdatur Deo, & Animae Caro. Aug. de Civ. Dei lib. 19. c. 4. NONLATINALPHABET. Clem. Alex. strom. l. 6. & paedagog. lib. 1. c. 13.
Fit in Homine Justus ordo naturae, ut anima subdatur God, & Spirits Caro. Aug. the Civ. Dei lib. 19. c. 4.. Clem. Alexander strom. l. 6. & pedagogue. lib. 1. c. 13.
Sicut caecitas cordis — & peccatum est quo in Deum non creditur, & poena peccati qua cor superbum dignâ animadversione punitur, & causa peccati, cum mali aliquid caeci ▪ cordis errore committitur, ita concupiscentia carnis, & peccatum est, quia inest illi inobedientia contra dominatum mentis, & poena peccati quia reddita est merit is inobedientis, & causa peccati, defectione consentientis, & contagione nascentis. Aug. cont. ful. lib. 5. cap. 3.
Sicut caecitas Cordis — & peccatum est quo in God non creditur, & poena peccati qua cor superbum dignâ animadversion punitur, & causa peccati, cum mali Aliquid Caeci ▪ Cordis Error committitur, ita Concupiscence carnis, & peccatum est, quia Inset illi inobedientia contra dominatum mentis, & poena peccati quia reddita est merit is inobedientis, & causa peccati, defection consentientis, & contagion nascentis. Aug. contentedly. full. lib. 5. cap. 3.
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Volui & seci: Non pen• … riâ, sed fastidio iustitiae. Nec eâre volebam frui quam furto appetebam, sed ipso furto, & peccato. Non erant formâ necsapore illecebrosa. Nequissimi adolescentes ▪ Confrictione sociorum animorum accendebam prurisū cupiditatis 〈 ◊ 〉. Nocteintempestiva. Ingentia onera. Non ad nostras epulas, sed proiscienda porcis, solâ nos iniquitate epulari. Risus erat quasi titillat• … corde quod fallebamus eos qui haec à nobis fieri non putabant. Ex lud• … & 〈 ◊ 〉 nocend• … 〈 ◊ 〉.
Volui & seci: Non pen• … riâ, sed Fastidious iustitiae. Nec eâre volebam frui quam furtive appetebam, sed ipso furtive, & Peccato. Non Erant formâ necsapore illecebrosa. Nequissimi adolescentes ▪ Confrictione Sociorum animorum accendebam prurisū cupiditatis 〈 ◊ 〉. Nocteintempestiva. Ingenuity Onera. Non ad nostras Epulas, sed proiscienda porcis, sola nos iniquitate Epulari. Risus erat quasi titillat• … cord quod fallebamus eos qui haec à nobis fieri non putabant. Ex lud• … & 〈 ◊ 〉 nocend• … 〈 ◊ 〉.
Eadem opera hominum, sicut causas habuerint bonas vel malas, nunc sunt bona, nunc mala, que non sunt per se ipsa peccata, &c. Aug. contr mendacium ad Consent. li. 2. c. 7.
Same opera hominum, sicut causas habuerint bonas vel malas, nunc sunt Bona, nunc mala, que non sunt per se ipsa Peccata, etc. Aug. Contr Mendacium ad Consent. li. 2. c. 7.
Illud constat inter omnes veraciter pios neminem sine vera pietate, id est, veri Dei vero cultu, veram posse habere virtutem: nec eam veram esse quando gloriae servit humanae: eos tum qui Cives non sunt civitatis aeternae — Vtiliores esse terrenae civitati, quando habent virtutem vel ipsam, quàm si nec ipsam, &c. Aug. De Civ. Dei. li. 5. cap. 19.
Illud constat inter omnes Veraciter Pios neminem sine vera Piate, id est, very Dei vero cultu, Veram posse habere virtutem: nec eam Veram esse quando Glory Servit humanae: eos tum qui Cives non sunt civitatis aeternae — Vtiliores esse Terrenae Civitati, quando habent virtutem vel ipsam, quàm si nec ipsam, etc. Aug. De Civ. Dei. li. 5. cap. 19.
Deus inclinat voluntates quecunque voluerit, • … ve ad bona pro misericordia, sive ad mala pro meritis, Iudicio utique suo, aliquando aperto, aliquando occulio, semper Iusto. Cont. Iul. lib. 5. cap. 3. Non per patientiam tantum, sed per potentiam. Ioh. 13. 2. Luk. 22. 6. Math. 26. 25.
Deus inclinat Voluntates quecunque voluerit, • … we ad Bona Pro misericordia, sive ad mala Pro Meritis, Judicio Utique Sue, aliquando Aperto, aliquando occulio, semper Just. Cont. July lib. 5. cap. 3. Non per patientiam Tantum, sed per potentiam. John 13. 2. Luk. 22. 6. Math. 26. 25.
Esai. 54. 1. Rom. 7. 4• …. Ephes. 5. 27. Heb. 6. 6. Luk. 2. 32. Ioh. 1. 9. Numb. 24. 17. Mal. 4. 2. Non sumus certi Testimonium illud non esse à Diabolo. Cornel. a Lapide in Rom. 8. 16.
Isaiah. 54. 1. Rom. 7. 4• …. Ephesians 5. 27. Hebrew 6. 6. Luk. 2. 32. John 1. 9. Numb. 24. 17. Malachi 4. 2. Non sumus certi Testimonium illud non esse à Diabolo. Cornelius. a Lapide in Rom. 8. 16.
Aliud est non habere peccatū, aliud nō obedire desiderijs • … ius: Aliud est, Implerequod praec• … ptum est, non concupis• … es, aliud est per quendam abstinentiae • … natum salte• … id agere quod item scriptum est, post concupiscentias tuas non eas, &c: Aug ▪ de natura & gra. cap. 62. Non sic manet peccatum ut eius non sit • … acta remissio, sed manet in vet • … state carnis tanquam superatum & peremptum, si non illicitis consensionibus, quodammmodo reviv• … scat. Id. depec. mer. & Remiss. l. 2. c. 28.
Aliud est non habere peccatū, Aliud nō Obedire desiderijs • … Just: Aliud est, Implerequod praec• … ptum est, non concupis• … es, Aliud est per quendam abstinentiae • … natum salte• … id agere quod item Scriptum est, post Concupiscences tuas non eas, etc.: Aug ▪ de Nature & gram. cap. 62. Non sic manet peccatum ut eius non sit • … acta Remission, sed manet in vet • … state carnis tanquam superatum & peremptum, si non illicitis consensionibus, quodammmodo reviv• … scat. Id. depec. mer. & Remiss. l. 2. c. 28.
Non dicit ne Tyrannidem exerceat, sed ne regnet. Illud enim est illius proprium, hoc vero nostrae mentis. Theodoret. Rom. 7. 20. NONLATINALPHABET. Chrysost.
Non dicit ne Tyranniden exerceat, sed ne Regnet. Illud enim est Illius proprium, hoc vero Nostrae mentis. Theodoret Rom. 7. 20.. Chrysostom
NONLATINALPHABET. Arist. Rhet. li. 1. Ut perfectae fidei & obsequelae est obedientiam diligere & id quod quis agit affectu charitatis implere, & necessita• … em agendi amantis voluntate praecurrere: ita & magnae innocentiae est iniquitates non modo non agere, sed od• … sse, quia interdum non [ legendum nos ] ab his metus & terro• … aver. tit. Hilar. in Psal. 119. mem.
. Arist. Rhetoric li. 1. Ut perfectae fidei & obsequelae est obedientiam diligere & id quod quis agit affectu charitatis implere, & necessita• … em agendi Amantis voluntate praecurrere: ita & Great innocentiae est Iniquities non modo non agere, sed od• … sse, quia Interdum non [ Legendum nos ] ab his metus & terro• … aver. tit. Hilar. in Psalm 119. man.
Quis coram Deo innocens invenitur qui vult • … ieri quod vetatur, sisubtrahas q• … od timetur? quantum in 〈 ◊ 〉 • … allet non• … sse 〈 ◊ 〉 peccata prohibentem atque punieutem. Qui. ge• … nas me• … it, non peccare 〈 ◊ 〉 sed ar dere; ille autem peccare • … tuit, qui peccat• … m ipsu• … sic ut g• … bennas odit. August. Epist. 144. Mallet si fieri posset nun esse quod • … eat, ut liberè 〈 ◊ 〉, quod occuliè deside• … at. Id. de • … at. & grat. c. 57 non fit in corde quod fier• … videtur in op• … re, qu• … ndo mallet homo non fa• … ere, si posset impune. Id. cont. 2. ep• …. Pel• … g. l. 2. c. 9. & lib. 1. • …. 9. & li. • … ▪ cap. 4.
Quis coram God Innocent Invenitur qui vult • … ieri quod vetatur, sisubtrahas q• … od timetur? quantum in 〈 ◊ 〉 • … allet non• … sse 〈 ◊ 〉 Peccata prohibentem atque punieutem. Qui. ge• … nas me• … it, non Peccare 〈 ◊ 〉 sed Are dear; Isle autem Peccare • … tuit, qui peccat• … m ipsu• … sic ut g• … bennas odit. August. Epistle 144. Mallet si fieri posset Nun esse quod • … eat, ut liberè 〈 ◊ 〉, quod occuliè deside• … At. Id. de • … At. & great. c. 57 non fit in cord quod fier• … videtur in op• … re, qu• … ndo mallet homo non fa• … ere, si posset impune. Id. contentedly. 2. ep• …. Pel• … g. l. 2. c. 9. & lib. 1. • …. 9. & li. • … ▪ cap. 4.
Ier 6 20. Vestra dicit quae secundum libid• … nem suam, non secundum religionem Dei celebrando, sua iam non dei• … cerant. Tert. cont. Mar• …. lib. • …. cap 22.
Jeremiah 6 20. Vestra dicit Quae secundum libid• … nem suam, non secundum religionem Dei celebrando, sua iam non dei• … cerant. Tert contentedly. Mar• …. lib. • …. cap 22.
np1, np1 … fw-la n1 … fw-la n1 n1 … fw-la 〈 sy sy sy sy sy 〉, n1 〈 sy 〉 n1 … 〈 sy 〉 fw-es 〈 sy 〉 — 〈 sy 〉 n1 … fw-la 〈 sy sy sy 〉 cc 〈 sy sy 〉. 〈 sy 〉. np1 …. n1 • … crd
Ideo jubet quae non po• … sumus, ut nove• … imus quid ab illo petere debeamus. Ipsa enim est sides quae 〈 ◊ 〉 im petrat quod l x impera• … Aug. de Gra. & lib. 〈 ◊ 〉. c. • … 5. Ezek. 18. 30.
Ideo jubet Quae non po• … sumus, ut nove• … imus quid ab illo Peter debeamus. Ipsa enim est sides Quae 〈 ◊ 〉 im petrat quod l x impera• … Aug. de Gra. & lib. 〈 ◊ 〉. c. • … 5. Ezekiel 18. 30.
Aug. de grat. Chri. lib. 1. cap. 8. Contr. 2. Epist ▪ Pelag l 4 c. 5 de perfect Instit. c. 5. 19. de Nat. & Grat. c. 11. 16. 22. Ep. 144. 157, 200.
Aug. the great. Christ lib. 1. cap. 8. Contr 2. Epistle ▪ Pelagius l 4 c. 5 the perfect Institutio c. 5. 19. de Nat. & Grat. c. 11. 16. 22. Epistle 144. 157, 200.
Fides efficit quod lex imperat. Aug. lib. 83. quest. c. 66. Literâ ju• … etur, spiritu donatur. • … d. Epist. 200. Non san• … ta per legem infir ita• … sed convicta. Epist. 157
Fides efficit quod lex Implead. Aug. lib. 83. quest. c. 66. Literâ ju• … etur, spiritu donatur. • … worser. Epistle 200. Non san• … ta per legem infir ita• … sed convicta. Epistle 157
Aug. De nat. & grat. cap. 35. Cavendae tempestates & flenda naufragia. Ad hoc peccata illorum bominum scripta sunt ut Apostolica illa sententia ubi { que } tremenda sit, Qui videtur stare, videat ne cadat. Aug. de Doctr. Christ. li. 3. c. 23. David Amicus Dei, & Salomon amabilis eius victi sunt, ut & ruinae nobis ad cautionē & poenitudinis ad salutem exempla praeberent. Hier. To. 1. Epist 9.
Aug. De nat. & great. cap. 35. Cavendae tempestates & flenda naufragia. Ad hoc Peccata Illorum bominum Scripta sunt ut Apostolica illa sententia ubi { que } Tremenda sit, Qui videtur stare, Videat ne cadat. Aug. de Doctrine christ. li. 3. c. 23. David Amicus Dei, & Solomon amabilis eius Victi sunt, ut & ruinae nobis ad cautionē & poenitudinis ad salutem exempla praeberent. Hier. To. 1. Epistle 9.
Ut non sit terribile sed suave mandatum. Aug. Contr. Pelag. & Celest. lib. 1. c. 13. Ut innotescat quod latebat, & suave fiat quod non delectabat ▪ gratiae Dei est quae hominum adjuvat voluntates. Aug. de peccat. merit. & remiss. lib. 2. cap. 17.
Ut non sit terribile sed suave mandatum. Aug. Contr Pelagius & Celest. lib. 1. c. 13. Ut innotescat quod latebat, & suave fiat quod non delectabat ▪ Gratiae Dei est Quae hominum adjuvat Voluntates. Aug. de peccat. merit. & remiss. lib. 2. cap. 17.
Rom. 1. 26. Psal. 81. 12. Magna Dei ira est 〈 ◊ ◊ 〉 non irasca• … ur De• … s. Hieron epist 33. a• … Cas• … at. Ira est Dei non intellig• … re delicta, ne sequatur poeni• … ntia. Cyprian. Epist. 3. Percussi sunt animi • … citate ut nec intelligant delicta nec plangant. Indignantis Dei maior est haec ira. Idem de lapsis.
Rom. 1. 26. Psalm 81. 12. Magna Dei ira est 〈 ◊ ◊ 〉 non irasca• … ur De• … s. Hieron Epistle 33. a• … Cas• … At. Ira est Dei non intellig• … re Delicta, ne sequatur poeni• … ntia. Cyprian. Epistle 3. Percussi sunt animi • … citate ut nec Intelligent Delicta nec plangant. Indignantis Dei maior est haec ira. Idem de Lapsis.
Hos. 8. 14. Nox ex Arbitrio Deo serviendū, sed ex imperio. vid. Tertul. de Ieiun. cap. 13. vid. Chrysost. in Ro• …. Homil. 2. Aug. de Civi. Dei lib. 1. c. 26. & lib. 5. cap. 18.
Hos. 8. 14. Nox ex Arbitrio God serviendum, sed ex Imperial. vid. Tertulian de Fasting. cap. 13. vid. Chrysostom in Ro• …. Homily 2. Aug. de Civil. Dei lib. 1. c. 26. & lib. 5. cap. 18.
Non filios Di abol• … faciunt quaecumque peccata — filios autem Diaboli infid• … lit as facit, quod peccatum proprium vocatur. Aug. contr. dua• … Epist. Pe lag. lib. 3. cap. 3.
Non Sons Die abol• … faciunt quaecumque Peccata — Sons autem Diaboli infid• … lit as facit, quod peccatum proprium vocatur. Aug. Contr. dua• … Epistle Pe lag. lib. 3. cap. 3.
Prima gratia quae data est primo Adam est illa quâ fit ut Homo habeat Iustitiam sivelit; se• … unda, quae potentior est in secundo Adam, 〈 ◊ 〉 potest, quâ etiam fit ut velit, & tantum velit, tantoque ardore diligat, ut carnis v• … luntatem, contraria concupiscentem, voluntate spiritus vincat, &c. vid. Aug. de Corrept ▪ & Grat. cap. 11. 12.
Prima Gratia Quae data est primo Adam est illa quâ fit ut Homo habeat Iustitiam sivelit; se• … unda, Quae potentior est in secundo Adam, 〈 ◊ 〉 potest, quâ etiam fit ut velit, & Tantum velit, tantoque ardore diligat, ut carnis v• … luntatem, contraria concupiscentem, voluntate spiritus vincat, etc. vid. Aug. de Corrept ▪ & Grat. cap. 11. 12.
Subventum est infirmitati voluntatis Humanae, ut Diviná gratiá Inde• … & in superabiliter ageretur, &c. — 〈 ◊ ◊ 〉 permisit 〈 ◊ ◊ 〉 vel let, ins• … mos 〈 ◊ ◊ ◊ ◊ 〉. Aug. de Corrept. & Grat. cap. 12.
Subventum est infirmitati voluntatis Humanae, ut Diviná gratiá Inde• … & in superabiliter ageretur, etc. — 〈 ◊ ◊ 〉 permisit 〈 ◊ ◊ 〉 vel let, ins• … mos 〈 ◊ ◊ ◊ ◊ 〉. Aug. de Corrept. & Grat. cap. 12.
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Non lege atque dectrinâ-insonante forins• … cus, sed interna at { que } occulta, mirabili ac ineffabili potestate operatur Deus in cordi• … us hominum, non sol• … m veras Revelationes sed etiam bonas voluntates. Aug. de Grat. Christ. lib. 1. cap. 24 ▪ Occul• … ssima & efficacissima potestate. Contr. 2. epist. Pelag. l. 1. c. 20.
Non lege atque dectrinâ-insonante forins• … cus, sed Interna At { que } Hidden, mirabili ac ineffabili potestate operatur Deus in cordi• … us hominum, non sol• … m veras Revelationes sed etiam bonas Voluntates. Aug. de Grat. christ. lib. 1. cap. 24 ▪ Occul• … ssima & efficacissima potestate. Contr 2. Epistle. Pelagius l. 1. c. 20.
Non ut nolentes credant, sed ut volentes ex nolentibus fiant. Contr. 2. cpist. Pelag ▪ l. 1. cap. 19. Agit omnipotens in cordibus hominum etiam motu• … voluntatis, &c. De Grat. & lib. arb. cap. 21. certum est nos velle cum vo• …, sed ille facit ut velimus: Ibid. cap. 16.
Non ut Nolentes Credant, sed ut volentes ex nolentibus fiant. Contr 2. cpist. Pelagius ▪ l. 1. cap. 19. Agit omnipotens in cordibus hominum etiam motu• … voluntatis, etc. De Grat. & lib. arb. cap. 21. certum est nos velle cum vo• …, sed Isle facit ut Velimus: Ibid cap. 16.
Verba praeteri• … 〈 ◊ 〉 posuit 〈 ◊ 〉 etiam 〈 ◊ 〉, tanq• … am jam 〈 ◊ 〉 Deus, quae jam ut • … ierent ex aet• … rnitate d• … sposuit &c. August. de Corrept. & grat. cap 9.
Verba praeteri• … 〈 ◊ 〉 He placed 〈 ◊ 〉 etiam 〈 ◊ 〉, tanq• … am jam 〈 ◊ 〉 Deus, Quae jam ut • … ierent ex aet• … rnitate d• … sposuit etc. August. de Corrept. & great. cap 9.
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p Sive cum impium p• … e justificat Iustus — sive cum Iustum justè glorificat pius — Eadem est operatio gratiae, quae meritum hominis bonum & initiat ad justitiam, & consummat ad gloriam: primò inchoans in homine voluntatem bonam; deinde eandem voluntatem adjuvans inchoatam; ut eadem voluntas & divino dono bona sit; & divino adjutorio malam superare concupiscent• … am possit: ac sic inpraesentivitâ, gratiae adjutorio, infirmitati non cedat; i• … • … uturá autem, gratiae beneficio, infirmitatem non habeat, &c. Fulgent. ad Monimum. lib. 1.
p Sive cum Impious p• … e justificat Justus — sive cum Iustum justè glorificat Pius — Same est operatio Gratiae, Quae Merit hominis bonum & initiat ad justitiam, & consummate ad gloriam: primò inchoans in homine voluntatem Good; Deinde eandem voluntatem adjuvans inchoatam; ut Same Voluntas & divino Dono Bona sit; & divino adjutorio Evil superare concupiscent• … am possit: ac sic inpraesentivitâ, Gratiae adjutorio, infirmitati non Cedat; i• … • … uturá autem, Gratiae Benefit, infirmitatem non habeat, etc. Fulgent. ad Monimum. lib. 1.
P• … r hunc mediatorem D̄eus ostendit eos, quos ejus sanguine redemit, facere se ex mal• … s 〈 ◊ 〉 ceps in 〈 ◊ 〉 bonos — est quippe in nobis per hanc Dei gratiam in bono recipiendo, & pereveranter ten• … ndo, non solum posse quod volumus, sed etiam velle quod possumus, quod nonfuit in primo homine. Quid erit autem liberius libero arbitrio quando non poterit servire peccato, &c. Aug. de Corrept. & Grāt. cap 11. 12.
P• … r hunc mediatorem D̄eus ostendit eos, quos His sanguine Redeemeth, facere se ex mal• … s 〈 ◊ 〉 ceps in 〈 ◊ 〉 bonos — est quip in nobis per hanc Dei gratiam in Bono recipiendo, & pereveranter ten• … ndo, non solum posse quod volumus, sed etiam velle quod possumus, quod nonfuit in primo homine. Quid erit autem Liberius libero arbitrio quando non poterit Serve Peccato, etc. Aug. de Corrept. & Grant. cap 11. 12.
Dr. Reynolds confer ▪ with Hart. cap. 7. Divis 8. D• …. Abbot in Thomson. diatrib cap. 18. Falla est (inquit Maldonatus Iesu• … ta) opinio eorum qui putant Petrum fidem negando perdidisse ▪ in loc.
Dr. Reynolds confer ▪ with Hart. cap. 7. Divis 8. D• …. Abbot in Thomson. Diatrib cap. 18. Falla est (inquit Maldonatus Iesu• … ta) opinio Their qui Putant Peter fidem negando perdidisse ▪ in loc.
Fecisti nos ad te, & inquietum est cor nostrum donec requiescat in • … e. Aug. Confess. lib. 1. cap. 1. Cum Beati esse omnes homines volunt, si verè volunt, profectò esse immortales volunt, aliter enim beati esse non possunt. Aug. de Trin. l. 13. cap 8. Cujus jam non difficulter occurrit Vtroque conjuncto effici beatitudinem, quam recto proposito intellectualis natura desiderat: Hoc est, ut b• … no incommutabili, quod Deus est, sine ulla molestia perfr• … atur, & in cose in aeternum esse mansurum, nec ulla dubitatione cunct• … tur, ne• … utto errore fallatur. Aug. de Civ. Dei lib. 11. cap. 13.
Fecisti nos ad te, & inquietum est cor nostrum donec requiescat in • … e. Aug. Confess. lib. 1. cap. 1. Cum Beati esse omnes homines volunt, si verè volunt, profectò esse immortales volunt, aliter enim Beati esse non possunt. Aug. de Trin. l. 13. cap 8. Cujus jam non Difficult occurrit Vtroque conjuncto effici beatitudinem, quam recto Purpose intellectualis Nature Desiderate: Hoc est, ut b• … no incommutabili, quod Deus est, sine ulla molestia perfr• … atur, & in cose in aeternum esse mansurum, nec ulla dubitatione cunct• … tur, ne• … utto Error fallatur. Aug. the Civ. Dei lib. 11. cap. 13.
Lumbar. dist. c. 4 distinct. 27. Ubi non est ut• … iusque consessus, non potest esse matrimonium. Instit. Iur. Can. lib. 2. Tit. 11. nup• … ias igitur Aquin. supplem. 3. partis qu. 45. art. 1. Fran. a victor. Relect. 7. part. 1.
Lumbar. Dist. c. 4 distinct. 27. Ubi non est ut• … iusque Consessus, non potest esse matrimonium. Institutio Your Can. lib. 2. Tit. 11. nup• … ias igitur Aquinas Supple. 3. partis queen. 45. art. 1. France a victor. Relect. 7. part. 1.
Verba praesentem consensum exprimentia sant necessaria. Iustit. Iur. Can. lib. 2. Tit 11. §. Licet autem per solum Lumbard. lib. 4. distinct. 28. Francisc. a victoria. Relect. 7. part. • …. Punct. 2.
Verba praesentem consensum exprimentia sant necessaria. Iustit. Your Can. lib. 2. Tit 11. §. Licet autem per solum Lumbard. lib. 4. distinct. 28. Francis. a victoria. Relect. 7. part. • …. Punct. 2.
Qui errat nen sentit, Ergo nec consentit. Decret. part. 2. Cau. 29 qu. 1. Error circa ca 〈 ◊ 〉 sunt de ess• … ntiá contractus vit• … at cont• … ctum. Fran• … victoria ▪ Relect 7 part. 1. panct. 2.
Qui errat nen Sentit, Ergo nec consentit. Decree. part. 2. Cau 29 queen. 1. Error circa circa 〈 ◊ 〉 sunt de ess• … ntiá Contract vit• … At cont• … ctum. Fran• … victoria ▪ Relect 7 part. 1. panct. 2.
Quod perpetuitati repugnat, matrimonium tollit. Aquin. supplem. 3 part. qu. 47. art 3. In matrimonio est quasi quaedam servitus perpetua. Ibid. art 6.
Quod perpetuitati repugnat, matrimonium Tollit. Aquinas Supple. 3 part. queen. 47. art 3. In Matrimonio est quasi quaedam Servitus perpetua. Ibid art 6.
Occulta communicatione & inspi ▪ atione gratiae spiritalis quisquis haeret Domino unus spiritus est. Aug. de peccat. Mer. & Remiss. lib. 1. cap. 10. 1. Ioh 3. 24. 4. 13.
Hidden communication & inspi ▪ atione Gratiae Spiritualis quisquis Heretic Domino Unus spiritus est. Aug. de peccat. Mer. & Remiss. lib. 1. cap. 10. 1. John 3. 24. 4. 13.
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Rom. 5. 18. Non est mulieris semen ratione quadam plebeiá & vulgari, sed conceptus è spiritu sancto. Itaque non est si• … n• … tus ut esset omnium hominum caput, se• … eorum tautu• … quos ex uni• … erso hu• … ano genere corrupto Deus voluit regenera re per spiritum sanctum, &c. Cameron • … e 〈 ◊ 〉. pag. 88.
Rom. 5. 18. Non est Mulieris semen ratione Quadam plebeiá & vulgari, sed conceptus è spiritu sancto. Itaque non est si• … n• … tus ut esset omnium hominum caput, se• … Their tautu• … quos ex uni• … erso hu• … ano genere corrupto Deus voluit regenera re per spiritum sanctum, etc. Cameron • … e 〈 ◊ 〉. page. 88.
Non est s• … lvatus cruce • … hristi qui non est crucifixus in Christo. Non est crucificus in Christo, qui non est membrum corporis Christi. Prosper. Resp. ad C• … pitul. G• … illorum. cap. 9. Christo propriè ecclesia unitur quatenus Crucifixus est, & excitatus à mortu• … s, ne• … pe ut in Christi morte ecclesi• … sit veluti satisfaciens Deo, & expians pe• … tata non in s• …, sed in capite. In resurrectione autem ecclesia sit veluti defuncta satisfactione, &c. 〈 ◊ 〉 de ecclesia pa• …. 106. Adeo arcto v• … nculo Christus & ecclesia conjunct• … s• … nt ut Christus sit veluti peccator in ecclesia, ecclesia veluti defuncta paeuâ peccatian Christo. Ibid. pag. 127.
Non est s• … lvatus Cruce • … hristi qui non est Crucifix in Christ. Non est crucificus in Christ, qui non est Limb corporis Christ. Prosper. Resp. ad C• … pitul. G• … Illorum. cap. 9. Christ propriè Church unitur quatenus Crucifix est, & excitatus à mortu• … s, ne• … pe ut in Christ morte ecclesi• … fit Veluti satisfaciens God, & expians pe• … Tata non in s• …, said in capite. In resurrection autem Church fit Veluti defuncta satisfaction, etc. 〈 ◊ 〉 de Church pa• …. 106. Adeo arcto v• … nculo Christus & Church conjunct• … s• … nt ut Christus sit Veluti peccator in Church, Church Veluti defuncta paeuâ peccatian Christ. Ibid page. 127.
Solus pro nobis suscepit si• … e malis meritis paenam, ut nos per illum sine bonis meritis consequeremur gratiam. Aug. contr. 2. epistolas pelag. lib. 4. c. 4. Hugo de sacram l. 2 part. 1. c. 12.
Solus Pro nobis suscepit si• … e malis Meritis paenam, ut nos per Ilum sine bonis Meritis consequeremur gratiam. Aug. Contr. 2. epistolas Pelagius. lib. 4. c. 4. Hugo de Sacrament l. 2 part. 1. c. 12.
Aug. de Civ. Des. lib. 17. c. 18. 〈 ◊ 〉 • … de unitate Eccles• … e cap. 4. Totus Christus caput & corpus est, homines sancti & fideles fiunt cum homine Christo 〈 ◊ ◊ 〉. depeccat Mer & 〈 ◊ 〉. lib. 1. 〈 ◊ 〉. 3• …. Ita & Christus. Non dixit, 〈 ◊ 〉 & Christi, sed ita & Christus, ostendens Christum rectè appellari etiam universum, hoc est caput cum corpore suo quod est Ecclesia. Id. To 4. lib. 83. qu. 69.
Aug. the Civ. Des. lib. 17. c. 18. 〈 ◊ 〉 • … de unitate Eccles• … e cap. 4. Totus Christus caput & corpus est, homines sancti & fideles Fluent cum homine Christ 〈 ◊ ◊ 〉. depeccat Mer & 〈 ◊ 〉. lib. 1. 〈 ◊ 〉. 3• …. Ita & Christus. Non dixit, 〈 ◊ 〉 & Christ, sed ita & Christus, ostendens Christ rectè appellari etiam universum, hoc est caput cum corpore Sue quod est Ecclesia. Id. To 4. lib. 83. queen. 69.
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Habet • … ides oculos su• … s quibus quodammodo videt verum esse quod nondum videt. Aug. Ep. 222. NONLATINALPHABET. Clem. Alex. strom. lib. 2. Anticipatio & praecomprehensio Ibid. NONLATINALPHABET. Ibid lib. 5.
Habet • … ides Eyes su• … s quibus quodammodo videt verum esse quod Nondum videt. Aug. Epistle 222.. Clem. Alexander strom. lib. 2. Anticipatio & praecomprehensio Ibid. Ibid lib. 5.
Eph. 4. 20. Qui Credunt pradicatore forinsecus insonante, intus à patre audiunt at { que } discunt: qui autem non credunt foris audiunt, intus • … on audiunt. Aug. de praedest. Sanct. cap. 8.
Ephesians 4. 20. Qui Credunt pradicatore forinsecus insonante, intus à patre Audiunt At { que } discunt: qui autem non credunt Foris Audiunt, intus • … on Audiunt. Aug. the Predest. Sanct. cap. 8.
