Sermons experimentall: on Psalmes CXVI. & CXVII. Very vsefull for a vvounded spirit. By William Sclater D.D. sometimes rector of Limsham, and vicar of Pitmister, in Summerset-shire. Published by his son William Sclater Mr. of Arts, late fellow of Kings Colledge in Cambridge, now a priest, and preacher of the Gospel in the city of Exeter, in Devon-shire.
THe time of the Psalme, implying the occasion of composing, seemes to have been, after the bringing of the Arke from the house of Obed-Edom, to the City of David; see 2. Sam. 6. and 1. Chron. 15. this is evident, vers. 18, 19. It seemes also not long after,
THe time of the Psalm, implying the occasion of composing, seems to have been, After the bringing of the Ark from the house of Obed-Edom, to the city of David; see 2. Sam. 6. and 1. Chronicles 15. this is evident, vers. 18, 19. It seems also not long After,
if ye compare the promise of David to pay his Vowes, ver. 13. with the burnt offrings and peace offrings made by David, 2 Sam. 6.17, 18, 19. and 1 Chron. 16.1, 2, 3. What time it should seeme, he tooke new occasion to recount the many mercies the Lord had vouchsafed him, in delivering him from so many inextricable dangers,
if you compare the promise of David to pay his Vows, ver. 13. with the burned offerings and peace offerings made by David, 2 Sam. 6.17, 18, 19. and 1 Chronicles 16.1, 2, 3. What time it should seem, he took new occasion to recount the many Mercies the Lord had vouchsafed him, in delivering him from so many inextricable dangers,
as First, Increase of Love, ver. 1. Secondly, Vow of sincere obedience, or confidence, ver. 9. Thirdly, Publike profession of his Name, ver. 10. Fourthly, Celebrating with prayses,
as First, Increase of Love, ver. 1. Secondly, Voelli of sincere Obedience, or confidence, ver. 9. Thirdly, Public profession of his Name, ver. 10. Fourthly, Celebrating with praises,
In the two first verses is expressed a publike profession, and protestation of his love to God increased, the first gracious fruit of Gods favour towards him;
In the two First Verses is expressed a public profession, and protestation of his love to God increased, the First gracious fruit of God's favour towards him;
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The object of love whereto this act passeth, is not expressed, but easily supplyed out of ver. 4, 5, 6. Him he meanes, who had heard his Prayers, whose stile is some where the hearer of Prayers; the Gracious, Just, and Mercifull God, ver. 5.
The Object of love whereto this act passes, is not expressed, but Easily supplied out of for. 4, 5, 6. Him he means, who had herd his Prayers, whose style is Some where the hearer of Prayers; the Gracious, Just, and Merciful God, ver. 5.
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Secondly, Benevolentiam, heartiest well-wishing, and desire of their good and welfare. Thirdly, Oblectationem, delight-taking in the thing loved; 1 Sam. 19.2. confer. 1 Sam. 18.1, 3. Gen. 34.3, 19. and in all things wishing good unto it. Fourthly, Desiderium fruendi, Gen. 34.8. Caeteri actus, ut benefacere, &c. videntur actus amoris imperati.
Secondly, Benevolentiam, heartiest Well-wishing, and desire of their good and welfare. Thirdly, Oblectationem, delight-taking in the thing loved; 1 Sam. 19.2. confer. 1 Sam. 18.1, 3. Gen. 34.3, 19. and in all things wishing good unto it. Fourthly, Desiderium fruendi, Gen. 34.8. Caeteri actus, ut benefacere, etc. videntur actus amoris imperati.
First, That he found pleasure, and delight in the Being, Attributes, Workes of God, of Power, Justice, Mercy, Injunctions, Prohibitions, &c. Secondly, That it did his Soule good to contemplate on him.
First, That he found pleasure, and delight in the Being, Attributes, Works of God, of Power, justice, Mercy, Injunctions, Prohibitions, etc. Secondly, That it did his Soul good to contemplate on him.
Oh that there were such hearts in us, that we could every one say as David, with Davids spirit, upon his evidence, I love the Lord: t'were more worth, then all these; First, to know all Secrets. Secondly, to Prophecy.
O that there were such hearts in us, that we could every one say as David, with Davids Spirit, upon his evidence, I love the Lord: It were more worth, then all these; First, to know all Secrets. Secondly, to Prophecy.
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Enter affinity, league of amity with an Idolater? Wouldst thou entertaine as thy familiars, men enemies to God, and all goodnesse, Psal. 139.21. should such tarry in thy house? Psal. 101.4, 7. Wouldst thou haunt their company? Ier. 15.17. Psal. 26 4.5. Shew them the least countenance? 2 Kings 3.14. Give them a God speed? Ioh. Secondly, Wouldst thou hate them that love God? Tim. 3.3. Amos 5.15. NONLATINALPHABET cannot be NONLATINALPHABET, or NONLATINALPHABET;
Enter affinity, league of amity with an Idolater? Wouldst thou entertain as thy familiars, men enemies to God, and all Goodness, Psalm 139.21. should such tarry in thy house? Psalm 101.4, 7. Wouldst thou haunt their company? Jeremiah 15.17. Psalm 26 4.5. Show them the least countenance? 2 Kings 3.14. Give them a God speed? John Secondly, Wouldst thou hate them that love God? Tim. 3.3. Amos 5.15. cannot be, or;
Thirdly, Hast thou the Worlds good, and seest thy brother in need? yet shuttest up thy bowels of compassion towards him? how dwells the love of the Father in thee? 1 Ioh. 3.17. Gal. 6.10.
Thirdly, Hast thou the World's good, and See thy brother in need? yet shuttest up thy bowels of compassion towards him? how dwells the love of the Father in thee? 1 John 3.17. Gal. 6.10.
and thy full fruition of him be so unwelcome? see Act. 24.25. Luk. 21.28. 2 Tim. 4.8. Sixthly, Could meanes of Union with him be so unwelcome? as Amos 8.5. Psal. 42. and 84. throughout. Seventhly, Couldest thou turne the grace of God into wantonnesse? Iud. v. 4. and therefore be Vitious because the Lord is Gracious? see Psal. 130.4. Hos. 3.5. Eightly, Would every scoffe of a jeering Ishmaelite drive thee from the service of God? see Cant. 8.6. Act. 5.41. Heb. 11.26. Ninthly, Wouldest thou in thy necessity flie to any rather then to thy best friend? What, to a Witch? 1 Sam. 28.7. to an Idoll, a Devill? 2 Kings 1.2. from the living to the dead? Isa. 8.19. Certainly, its Vox Sanctorum propria, The peculiar property only of Saints, to say, I love the Lord.
and thy full fruition of him be so unwelcome? see Act. 24.25. Luk. 21.28. 2 Tim. 4.8. Sixthly, Could means of union with him be so unwelcome? as Amos 8.5. Psalm 42. and 84. throughout. Seventhly, Couldst thou turn the grace of God into wantonness? Iud. v. 4. and Therefore be Vicious Because the Lord is Gracious? see Psalm 130.4. Hos. 3.5. Eighth, Would every scoff of a jeering Ishmaelite drive thee from the service of God? see Cant 8.6. Act. 5.41. Hebrew 11.26. Ninthly, Wouldst thou in thy necessity fly to any rather then to thy best friend? What, to a Witch? 1 Sam. 28.7. to an Idol, a devil? 2 Kings 1.2. from the living to the dead? Isaiah 8.19. Certainly, its Vox Sanctorum propria, The peculiar property only of Saints, to say, I love the Lord.
I mean not the pains onely, and punishments, which reprobates also sometimes feel, but the want of the image of God, the misery that is in necessity of sinning, Rom. 7.24.
I mean not the pains only, and punishments, which Reprobates also sometime feel, but the want of the image of God, the misery that is in necessity of sinning, Rom. 7.24.
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thou makest sure to thy self for ever, thy election, thy calling, thy justification, adoption, sanctification, salvation, &c. other gifts are in a sort all common, this peculiar to Saints. Two questions here fall in.
thou Makest sure to thy self for ever, thy election, thy calling, thy justification, adoption, sanctification, salvation, etc. other Gifts Are in a sort all Common, this peculiar to Saints. Two questions Here fallen in.
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that is, as of the Authour of Nature, but not as of the Authour of eternall happinesse, which is properly Concupiscentiall, not the love of Amity, see Iudg. 17.13.
that is, as of the Author of Nature, but not as of the Author of Eternal happiness, which is properly Concupiscential, not the love of Amity, see Judges 17.13.
The second quaere is, Whether it be possible to know that we love God? Some Papists deny it, if we speak De certitudinali scientia, of the knowledge of certainty,
The second quaere is, Whither it be possible to know that we love God? some Papists deny it, if we speak De certitudinali scientia, of the knowledge of certainty,
and why not we, having the same Spirit of faith, and charity? Secondly, The Spirit of God is given us, that we may know the things that are given us of God;
and why not we, having the same Spirit of faith, and charity? Secondly, The Spirit of God is given us, that we may know the things that Are given us of God;
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and not to know charity the prime of all vertues? the bond of perfectnesse? Thirdly, Scriptures, many are written to this end, that we may know we have eternall life, Conjecturally onely think you? and not as upon certainty,
and not to know charity the prime of all Virtues? the bound of perfectness? Thirdly, Scriptures, many Are written to this end, that we may know we have Eternal life, Conjecturally only think you? and not as upon certainty,
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Sixthly, And why not as well as my knowledge, or my faith, which themselves say, a man may upon certainty discern in himself? These are acts of the understanding.
Sixthly, And why not as well as my knowledge, or my faith, which themselves say, a man may upon certainty discern in himself? These Are acts of the understanding.
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Secondly, How art thou affected to the Image of God, shining in his children? Doth that draw thy affection? that is, Dost thou love them, because they resemble God in holinesse,
Secondly, How art thou affected to the Image of God, shining in his children? Does that draw thy affection? that is, Dost thou love them, Because they resemble God in holiness,
or disfavour? Doth this glad thee above all, that he is pleased to lift up the light of his countenance upon thee? Doth this vex thee? That the Lord takes from thee the signes of his love;
or disfavour? Does this glad thee above all, that he is pleased to lift up the Light of his countenance upon thee? Does this vex thee? That the Lord Takes from thee the Signs of his love;
How comfortable is it to the soul, that Gods favours to us inflame our affections towards him, Psal. 130.4. There is mercy with thee, therefore thou shalt be feared:
How comfortable is it to the soul, that God's favours to us inflame our affections towards him, Psalm 130.4. There is mercy with thee, Therefore thou shalt be feared:
for surely, fear to offend, or displease, is the soundest token of love to our God, 2 Cor. 5.14. The love of Christ, wherewith he loved us, constraineth us:
for surely, Fear to offend, or displease, is the soundest token of love to our God, 2 Cor. 5.14. The love of christ, wherewith he loved us, constrains us:
therefore observe in such men, when the Lord crosseth them in what they sought in his service, they are ready to blaspheme him to his face; see Mal. 3.14.
Therefore observe in such men, when the Lord Crosseth them in what they sought in his service, they Are ready to Blaspheme him to his face; see Malachi 3.14.
let such as love thy salvation, say continually, Let God be magnified; see what titles David rejoyceth to set upon Gods favours, Loving kindnesse, Faithfulnesse, Righteousnesse, Wonders:
let such as love thy salvation, say continually, Let God be magnified; see what titles David Rejoiceth to Set upon God's favours, Loving kindness, Faithfulness, Righteousness, Wonders:
But is it a spirituall blessing? A blessing, that concerns life, and godlines? With these worldlings are not at all affected, Ps. 4.6. the reason is, because they see not, nor can see the excellencie, or worth of them;
But is it a spiritual blessing? A blessing, that concerns life, and godliness? With these worldlings Are not At all affected, Ps. 4.6. the reason is, Because they see not, nor can see the excellency, or worth of them;
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No, this is Privilegium justorum, the priviledge onely of Saints, to prize Adoption, as Saint Iohn, admiring therein the abundant greatnesse of Gods love to his soul in Christ Jesus;
No, this is Privilegium Justorum, the privilege only of Saints, to prize Adoption, as Saint John, admiring therein the abundant greatness of God's love to his soul in christ jesus;
Fourthly, When neither our selves, nor ought that is ours is loved, but Propter Deum, so farre as it hath reference to the glory of God, not life, not salvation it self;
Fourthly, When neither our selves, nor ought that is ours is loved, but Propter God, so Far as it hath Referente to the glory of God, not life, not salvation it self;
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therefore let the Lord turn the course of outward things, its true of them what the Devill slanderously imputed to Iob, they are ready to curse him at his face, see Mal. 3.14. Mat. 13.21.
Therefore let the Lord turn the course of outward things, its true of them what the devil slanderously imputed to Job, they Are ready to curse him At his face, see Malachi 3.14. Mathew 13.21.
or but as David, to see, and feelingly to acknowledge a goodnesse in affliction, Psal. 119.68, 71. Because he hath heard my voice, and my supplications, that is the voice of my supplications.
or but as David, to see, and feelingly to acknowledge a Goodness in affliction, Psalm 119.68, 71. Because he hath herd my voice, and my supplications, that is the voice of my supplications.
and grant their petitions? Psal. 78.34, 35. Neh. 9.27. What should hinder us to say, the Lord hears the prayers, grants the requests of wicked men? Why not? as well as respect the repentance of Ahab, so farre as to grant respit of the evill.
and grant their petitions? Psalm 78.34, 35. Neh 9.27. What should hinder us to say, the Lord hears the Prayers, grants the requests of wicked men? Why not? as well as respect the Repentance of Ahab, so Far as to grant respite of the evil.
that the Lord is ever mindfull of his covenant, and for it made with the fathers, sometimes doth good to the children, see Neh. 9. Fourthy, Amongst the congregations of wicked men, in the Church especially, are some, who intreat for the sinnes of the people:
that the Lord is ever mindful of his Covenant, and for it made with the Father's, sometime does good to the children, see Neh 9. Fourthy, among the congregations of wicked men, in the Church especially, Are Some, who entreat for the Sins of the people:
First, So generally in all things, that they call upon him for, Deut. 4.7. Secondly, To gratifie them, and to be inclined by their prayers to grant;
First, So generally in all things, that they call upon him for, Deuteronomy 4.7. Secondly, To gratify them, and to be inclined by their Prayers to grant;
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Secondly, His Church, to whom promises many are made. Thirdly, To prevent blasphemy, &c. What say we to those places? Isa. 1.15. Ioh. 9.31. Pro. 15.8.
Secondly, His Church, to whom promises many Are made. Thirdly, To prevent blasphemy, etc. What say we to those places? Isaiah 1.15. John 9.31. Pro 15.8.
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First, Of some exorbitants amongst sinners; as Sodomites. Secondly, Or of their prayers in extremity. Thirdly, Or of the blessings which concerne life, and godlinesse.
First, Of Some exorbitants among Sinners; as Sodomites. Secondly, Or of their Prayers in extremity. Thirdly, Or of the blessings which concern life, and godliness.
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There are three things that hinder such motions of love to our God. First, That many scarcely acknowledge any work of providence in swaying these outward things;
There Are three things that hinder such motions of love to our God. First, That many scarcely acknowledge any work of providence in swaying these outward things;
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Secondly, That we look not through second causes to the chief, and principall sender, whose but instruments these are, Hab. 1.16, 17. And we in part the like,
Secondly, That we look not through second Causes to the chief, and principal sender, whose but Instruments these Are, Hab. 1.16, 17. And we in part the like,
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for while he thinks he hath obliged God unto him by his devotion, how doth he not rather think, God ows him thanks, rather then himself any way indebted unto him? But that our hearts may the better be stirred up to the Duty, Consider we, First, our no-merits;
for while he thinks he hath obliged God unto him by his devotion, how does he not rather think, God ows him thanks, rather then himself any Way indebted unto him? But that our hearts may the better be stirred up to the Duty, Consider we, First, our no-merits;
our Merita malae; yea, how stained the very prayers we made were, with manifold blemishes, as doubtings of obtaining, coldnesse of affection, &c. Secondly, See misery of the want.
our Merita Malae; yea, how stained the very Prayers we made were, with manifold blemishes, as doubtings of obtaining, coldness of affection, etc. Secondly, See misery of the want.
Thirdly, Preferment God hath given thee in it. Fourthly, The sweetnesse in enjoyment passeth all treasures, Cant. 8.8. The whole substance given, for love, would be contemned;
Thirdly, Preferment God hath given thee in it. Fourthly, The sweetness in enjoyment passes all treasures, Cant 8.8. The Whole substance given, for love, would be contemned;
but when Will restrains, and we so highly prize Gods favour, that for no thing, never so precious, we will adventure his offence, this is supernaturall.
but when Will restrains, and we so highly prize God's favour, that for no thing, never so precious, we will adventure his offence, this is supernatural.
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but as David teacheth to interpret, hereby he signifies, not the instrument, but the faculty and ability to do what by these bodily organs we perform, Psal. 94.9. The inclining of the ear, signifies the bending of our best attention to take notice of what is spoken;
but as David Teaches to interpret, hereby he signifies, not the Instrument, but the faculty and ability to do what by these bodily organs we perform, Psalm 94.9. The inclining of the ear, signifies the bending of our best attention to take notice of what is spoken;
for such gesture we use, when we desire thorowly to understand what is said to us; see Psal. 45.10. Pro. 22.17. Psal. 86.1. it is that, with Psal. 130.2. he calls attentivenesse of the ear:
for such gesture we use, when we desire thoroughly to understand what is said to us; see Psalm 45.10. Pro 22.17. Psalm 86.1. it is that, with Psalm 130.2. he calls attentiveness of the ear:
compare Psal. 102.17, 18, 19, 20. and 17.6, 7. shew thy marvellous loving kindnesse, Ps. 31.21, 22. he hath shewed me his marvellous loving kingdnesse,
compare Psalm 102.17, 18, 19, 20. and 17.6, 7. show thy marvellous loving kindness, Ps. 31.21, 22. he hath showed me his marvellous loving kingdnesse,
as it is amplified, Ps. 107.6, 8, 19, 21. that the Lord should humble himself so low as to hear prayers of sinfull man, provoking him daily with his sins:
as it is amplified, Ps. 107.6, 8, 19, 21. that the Lord should humble himself so low as to hear Prayers of sinful man, provoking him daily with his Sins:
Do we enquire reason of it? None can be given, save this onely, Deut. 10.15. NONLATINALPHABET, Tit. 3.4. the love of God to man, and there is no marvell, if that love of God to man, amongst all Gods loves hath its speciall name:
Do we inquire reason of it? None can be given, save this only, Deuteronomy 10.15., Tit. 3.4. the love of God to man, and there is no marvel, if that love of God to man, among all God's loves hath its special name:
Oh that men would praise the Lord for his goodnesse, and declare the wonders that he doth for the sonnes of Adam! How can we amplifie the kindnesse of great men? of Kings,
O that men would praise the Lord for his Goodness, and declare the wonders that he does for the Sons of Adam! How can we amplify the kindness of great men? of Kings,
or grants a request, how pride we our selves in it? How do we never satisfie our selves in praising their courtesie, their affability, their humility? And yet they do but duty;
or grants a request, how pride we our selves in it? How do we never satisfy our selves in praising their courtesy, their affability, their humility? And yet they do but duty;
Secondly, Promiseth to accept it, Psal. 50.15. Thirdly, Christ mediates, Revel. 8. perfumes our prayers. Fourthly, Upbraides no man, Iam. 1.5. This armes us also against that pretense of Papists, for invocation of God by Saints;
Secondly, Promises to accept it, Psalm 50.15. Thirdly, christ mediates, Revel. 8. perfumes our Prayers. Fourthly, Upbraids no man, Iam. 1.5. This arms us also against that pretense of Papists, for invocation of God by Saints;
Oh dust and ashes, proud worms-meat, gilded potsheard, art thou more lofty, and higher then the Highest? Yet humbleth he himself to the cry of the poor, &c. So let us go, and do likewise.
O dust and Ashes, proud Wormsmeat, gilded potsherd, art thou more lofty, and higher then the Highest? Yet Humbleth he himself to the cry of the poor, etc. So let us go, and do likewise.
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when we reap benefit by prayers, God none, shall we think the Lord beholden unto us? Secondly, Who is it that gives hearts to pray? If Paul say true, we know not what,
when we reap benefit by Prayers, God none, shall we think the Lord beholden unto us? Secondly, Who is it that gives hearts to pray? If Paul say true, we know not what,
as he would make probable by, Psal. 137.7. and Lam. 1.21. Better our English Paraphrase; so 2 Kings 20.19. Is it not well, that peace and truth shall be in my Dayes? Hezekiah, What means he? In dayes of his affliction? Nay all dayes of his life: Iob 27.6. My heart shall not reproach me in my Dayes;
as he would make probable by, Psalm 137.7. and Lam. 1.21. Better our English paraphrase; so 2 Kings 20.19. Is it not well, that peace and truth shall be in my Days? Hezekiah, What means he? In days of his affliction? Nay all days of his life: Job 27.6. My heart shall not reproach me in my Days;
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And such fruit should Gods favours have in us, to glue our hearts unto God; and to make us continue glued unto God without separation; see Act. 11.23. Psal. 16.2, 4, 5. and 115.3. to the 12. verse. These reasons we have.
And such fruit should God's favours have in us, to glue our hearts unto God; and to make us continue glued unto God without separation; see Act. 11.23. Psalm 16.2, 4, 5. and 115.3. to the 12. verse. These Reasons we have.
Will ye plead for Baal? If he be a god, let him plead for himself, &c. Fourthly, Is there any more ready to hear? more mercifull to respect our misery? more humbling himself to incline ears to our prayers? they mislead you, that would have you to go to God by Angels.
Will you plead for Baal? If he be a god, let him plead for himself, etc. Fourthly, Is there any more ready to hear? more merciful to respect our misery? more humbling himself to incline ears to our Prayers? they mislead you, that would have you to go to God by Angels.
An exhortation, in no times so necessary, as in these so wavering, and beginning to halt betwixt the two opinions, 1 Kings 18. yet have we Davids reason to limit us to our God, and his religion.
an exhortation, in no times so necessary, as in these so wavering, and beginning to halt betwixt the two opinions, 1 Kings 18. yet have we Davids reason to limit us to our God, and his Religion.
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and prosperity hath he given us? and yet doubt we, whether we be in the right? I am not of their minde, who ensure truth of religion by outward things;
and Prosperity hath he given us? and yet doubt we, whither we be in the right? I am not of their mind, who ensure truth of Religion by outward things;
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But, Secondly, when Gods word hath so clearly warranted our religion, and withall we see the might of his marvellous Acts in prospering those states, and kingdomes that professe it;
But, Secondly, when God's word hath so clearly warranted our Religion, and withal we see the might of his marvellous Acts in prospering those states, and kingdoms that profess it;
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and devotions to that God, whom we have so often experimented to be so gracious unto us, that by no imposture of the wicked we may be drawn away, and fall from our stedfastnesse.
and devotions to that God, whom we have so often experimented to be so gracious unto us, that by no imposture of the wicked we may be drawn away, and fallen from our steadfastness.
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First, Davids state, in this Verse. Secondly, His behaviour, Vers. 4. Thirdly, The event, Vers. 5, 6. Sense. The sorrows of death, compare Psal. 18.5. Act. 2.24. NONLATINALPHABET, the pains of Death;
First, Davids state, in this Verse. Secondly, His behaviour, Vers. 4. Thirdly, The event, Vers. 5, 6. Sense. The sorrows of death, compare Psalm 18.5. Act. 2.24., the pains of Death;
Pains of Hell, Sheol, that is, Mortiferi, Lethales, Deadly, and Mortall: Sheol, oftentimes in Scripture signifies the Grave, as Gen. 37.35. and 42.38. and 44.29, 31. sometimes, Hell of the damned, Psal. 86.13. Deut. 32.22. Ps. 9.17. The summe is, Pulls and straights of mischief so great, as seem to threaten me with Death: In a word, so called;
Pains of Hell, Sheol, that is, Mortiferi, Lethales, Deadly, and Mortal: Sheol, oftentimes in Scripture signifies the Grave, as Gen. 37.35. and 42.38. and 44.29, 31. sometime, Hell of the damned, Psalm 86.13. Deuteronomy 32.22. Ps. 9.17. The sum is, Pulls and straights of mischief so great, as seem to threaten me with Death: In a word, so called;
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But so see what straights of trouble, what perplexed sorrows, and inextricable pulls Gods dearest Saints are sometimes plung'd into, see 2 Kings 19.3. Children come to birth, and there is no strength to bring forth;
But so see what straights of trouble, what perplexed sorrows, and inextricable pulls God's dearest Saints Are sometime plunged into, see 2 Kings 19.3. Children come to birth, and there is no strength to bring forth;
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his whole Church see in like straights, Exod. 14.10, 13. Three children, Dan. 3.21. Daniel himself, Dan. 6.16. see Psal. 88.3. What Reasons? See Deut. 8.2. There was a nearer cut into Canaan then by the wildernesse;
his Whole Church see in like straights, Exod 14.10, 13. Three children, Dan. 3.21. daniel himself, Dan. 6.16. see Psalm 88.3. What Reasons? See Deuteronomy 8.2. There was a nearer Cut into Canaan then by the Wilderness;
and such as wherein they should not have fallen upon so many exigents, Red sea, Famine, Thirst, &c. Why that way? Psal. 10.4, 5, 6. the ungodly is so proud, he cares not for God,
and such as wherein they should not have fallen upon so many exigents, Read sea, Famine, Thirst, etc. Why that Way? Psalm 10.4, 5, 6. the ungodly is so proud, he Cares not for God,
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Marry when extremity of pain, and perill comes, as David notes of the Israelites, Psal. 78.34. and as it is noted also of Manasseh, 2 Chron. 33.12, 13. then they sought God;
Marry when extremity of pain, and peril comes, as David notes of the Israelites, Psalm 78.34. and as it is noted also of Manasses, 2 Chronicles 33.12, 13. then they sought God;
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Thirdly, To glorifie his power, and mercy, and grace in their deliverance, or sustentation, 2 Cor. 12.9. to see a creature so frail, with constancie to endure fire, frying, sawing asunder, Heb. 11.37. lie long as Lawrence and yet insulting over the fury of Tyrants, and daring them to do their worst;
Thirdly, To Glorify his power, and mercy, and grace in their deliverance, or sustentation, 2 Cor. 12.9. to see a creature so frail, with constancy to endure fire, frying, sawing asunder, Hebrew 11.37. lie long as Lawrence and yet insulting over the fury of Tyrants, and daring them to do their worst;
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who can but say, Digitus Dei est hic, The finger of God is here, and none but his? Fourthly, To teach us, saith Paul, not to trust in our selves, but in the living God;
who can but say, Digitus Dei est hic, The finger of God is Here, and none but his? Fourthly, To teach us, Says Paul, not to trust in our selves, but in the living God;
How loth is nature, how hard is it in grace, not to leave a little to our own wisdome and power? that oft, till all other hold-fasts fail us, we forget to cast our care upon God, or to relie upon him.
How loath is nature, how hard is it in grace, not to leave a little to our own Wisdom and power? that oft, till all other holdfasts fail us, we forget to cast our care upon God, or to rely upon him.
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because God writes bitter things against them, lest ye condemn the generation of the just; yet so did the wicked in Davids time, Psal. 22.8. and Psal. 71.11. You must Know:
Because God writes bitter things against them, lest you condemn the generation of the just; yet so did the wicked in Davids time, Psalm 22.8. and Psalm 71.11. You must Know:
Secondly, And what think you of our Saviour, A man of sorrows, and extremities, and who saw as many exigents as any? Yet of him proclaims the Father from heaven, He is my beloved Sonne, in him I am well pleased.
Secondly, And what think you of our Saviour, A man of sorrows, and extremities, and who saw as many exigents as any? Yet of him proclaims the Father from heaven, He is my Beloved Son, in him I am well pleased.
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But, Secondly, is it not strange, Gods children should so judge of themselves on this occasion? Certainly it is true, what censure they would tremble to passe on others in like case, they spare not oft to passe on themselves.
But, Secondly, is it not strange, God's children should so judge of themselves on this occasion? Certainly it is true, what censure they would tremble to pass on Others in like case, they spare not oft to pass on themselves.
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Secondly, Hast thou a privilege above all Gods servants? or hath God, or will he for thy sake make another way then by the Crosse? Act. 14.22. I know God is pleased to respect our infirmities, yet without some afflictions, and perhaps exigents, canst thou hope to enter Gods kingdome? or think thou walkest with a right foot to the Gospel? see 2 Tim. 3.12.
Secondly, Hast thou a privilege above all God's Servants? or hath God, or will he for thy sake make Another Way then by the Cross? Act. 14.22. I know God is pleased to respect our infirmities, yet without Some afflictions, and perhaps exigents, Canst thou hope to enter God's Kingdom? or think thou walkest with a right foot to the Gospel? see 2 Tim. 3.12.
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Thirdly, Hast thou not learnt, that God hath to this end sanctified afflictions, to wean thee from the earth? or art thou ignorant of the sinne, that hangs so fast,
Thirdly, Hast thou not learned, that God hath to this end sanctified afflictions, to wean thee from the earth? or art thou ignorant of the sin, that hangs so fast,
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Knowest thou neither the stubbornnesse of thy Nature, nor thy strong propensions to evill? Certainly it is true, there are of Gods own, many, whom rods amend not, they must be scourges, yea scorpions, as Rehoboams. I found trouble and sorrow.
Knowest thou neither the stubbornness of thy Nature, nor thy strong propensions to evil? Certainly it is true, there Are of God's own, many, whom rods amend not, they must be scourges, yea scorpions, as Rehoboams. I found trouble and sorrow.
Hezekiah weeps sore, David makes his bed to swimme, his soul is vexed, groans, cryes; in one place, he roars for the very disquietnesse of his heart. Reasons are;
Hezekiah weeps soar, David makes his Bed to swim, his soul is vexed, groans, cries; in one place, he roars for the very disquietness of his heart. Reasons Are;
The fear of death, and sorrow is naturall, yea according to rectitude of Nature. Secondly, Though they know God cannot hate his children, yet they know, he may be,
The Fear of death, and sorrow is natural, yea according to rectitude of Nature. Secondly, Though they know God cannot hate his children, yet they know, he may be,
Thirdly, There are infirmities incident to the best Saints; Iobs fear I confesse a little distrustfull, in regard of Gods promise, 1 Cor. 10.13. yet such blasts, or blooms of distrust, doth sense of naturall infirmity oft cast upon us.
Thirdly, There Are infirmities incident to the best Saints; Jobs Fear I confess a little distrustful, in regard of God's promise, 1 Cor. 10.13. yet such blasts, or blooms of distrust, does sense of natural infirmity oft cast upon us.
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but his word, his threat makes to tremble, the least noise of wrath, makes them to melt, as Iosiah: There is something like patience, that is not so, we call it stupidity, Ier. 5.3. thou hast smitten, but they have not sorrowed, Pro. 23.35.
but his word, his threat makes to tremble, the least noise of wrath, makes them to melt, as Josiah: There is something like patience, that is not so, we call it stupidity, Jeremiah 5.3. thou hast smitten, but they have not sorrowed, Pro 23.35.
neither charged God foolishly, but who doubts but the losse of so many children pierced him as a father? except perhaps we think grace makes us NONLATINALPHABET, without naturall affection;
neither charged God foolishly, but who doubts but the loss of so many children pierced him as a father? except perhaps we think grace makes us, without natural affection;
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First, Of them that when Gods hand is on them by losse of things dearest, please themselves in this, that they are not moved with their affliction, they feel not the smart of Gods visitation;
First, Of them that when God's hand is on them by loss of things dearest, please themselves in this, that they Are not moved with their affliction, they feel not the smart of God's Visitation;
To call upon the Name of the Lord, is to pray unto God, 1 Cor. 1.2. as singing unto the Lord, and singing unto his Name are the same; see Psa. 135.3. Of this Act hath been spoken above already;
To call upon the Name of the Lord, is to pray unto God, 1 Cor. 1.2. as singing unto the Lord, and singing unto his Name Are the same; see Psa. 135.3. Of this Act hath been spoken above already;
Doctrinally we have it, Hos. 5.15. and Practically, Iob 13.15. though he kill me, yet will I trust in him, saith Iob. Three things onely I finde in this kinde, wherein they have been defective.
Doctrinally we have it, Hos. 5.15. and Practically, Job 13.15. though he kill me, yet will I trust in him, Says Job Three things only I find in this kind, wherein they have been defective.
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First, The Person, or objectum cui. Secondly, Faith of Audience. Thirdly, Earnestnesse of Affection; Annah. Fourthly, The matter, Rescue my soul, That Regular.
First, The Person, or Objectum cui. Secondly, Faith of Audience. Thirdly, Earnestness of Affection; Hannah. Fourthly, The matter, Rescue my soul, That Regular.
It is not multitude of words, but muchnesse of affection that formes our prayers to acceptability: Two faults our Saviour found in the Pharisees devotion.
It is not multitude of words, but muchness of affection that forms our Prayers to acceptability: Two Faults our Saviour found in the Pharisees devotion.
First, NONLATINALPHABET, Vaine babling, or needlesse repetitions, as that of Battus in the Poët, — & erant in montibus illis, & erant in montibus illis. Secondly, NONLATINALPHABET, Much talking, many words:
First,, Vain babbling, or needless repetitions, as that of Battus in the Poet, — & Erant in montibus illis, & Erant in montibus illis. Secondly,, Much talking, many words:
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nor hear a word out of his order: Truely Austine, Aliud est sermo multus, aliud diuturnus affectus, there is difference between much speech, and much affection;
nor hear a word out of his order: Truly Augustine, Aliud est sermon Multus, Aliud diuturnus affectus, there is difference between much speech, and much affection;
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Multum loqui, est in orando rem necessariam superfluis agere verbis, multum autem precari, est ad eum quem precamur diuturna & piacordis excitatione pulsare:
Multum loqui, est in Praying remembering Necessariam superfluis agere verbis, multum autem precari, est ad Eum Whom Precamur Diuturna & piacordis excitatione pulsare:
But first, Is there no place for Meditation, for Hearing? Secondly, Is this to pray, to blatter we know not what in a strange tongue? How do they in praying attain the end of ends, which is, saith Austin, not to inform God,
But First, Is there no place for Meditation, for Hearing? Secondly, Is this to pray, to blatter we know not what in a strange tongue? How do they in praying attain the end of ends, which is, Says Austin, not to inform God,
Thirdly, If I should prescribe a form of private devotion, I should preferre the custome of Aegyptian Churches, mentioned by Austin; Let them be frequent, pithy, passionate;
Thirdly, If I should prescribe a from of private devotion, I should prefer the custom of Egyptian Churches, mentioned by Austin; Let them be frequent, pithy, passionate;
by Graciousnesse of God, we conceive, that property of his nature, inclining him above our merits, without our merits, against our merits, to do good unto us; see Psal. 111.4. and 86.15. Exod. 33.19. Righteousnesse or Justice, that inclines him to give to every one what belongs unto him.
by Graciousness of God, we conceive, that property of his nature, inclining him above our merits, without our merits, against our merits, to do good unto us; see Psalm 111.4. and 86.15. Exod 33.19. Righteousness or justice, that inclines him to give to every one what belongs unto him.
Secondly, They put upon God a threefold Justice, according to a fourfold person he sustains. First, That whereby he doth what is meet for him that is good;
Secondly, They put upon God a threefold justice, according to a fourfold person he sustains. First, That whereby he does what is meet for him that is good;
Secondly, Paternum, Fatherly justice, so it is equall, and just he should protect his children, Psal. 103.13. hear their prayers, Matth. 7.11, &c. Thirdly, Judiciary if you think here meant, It is just;
Secondly, Paternum, Fatherly Justice, so it is equal, and just he should Pact his children, Psalm 103.13. hear their Prayers, Matthew 7.11, etc. Thirdly, Judiciary if you think Here meant, It is just;
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Iehu no great good man, yet had his observation of the truth of God spoken by his Prophets, 2 Kings 10.10. Know now that no word of the Lord shall fall to the ground, confer. 2 Kings 9.36. Saint Paul, 1 Tim. 1.15. he is in a long commemoration of Gods grace towards him in his conversion;
Iehu no great good man, yet had his observation of the truth of God spoken by his prophets, 2 Kings 10.10. Know now that no word of the Lord shall fallen to the ground, confer. 2 Kings 9.36. Saint Paul, 1 Tim. 1.15. he is in a long commemoration of God's grace towards him in his conversion;
Why goes he not on in his numeration? Devotion wills him to notice this observation, Great is our Lord, and of great power, his understanding is infinite.
Why Goes he not on in his numeration? Devotion wills him to notice this observation, Great is our Lord, and of great power, his understanding is infinite.
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Wilt thou be altogether unto me as a Lyar, and as waters that faile? Of his Power, Zechariah, Luke 1. and Sarah, Gen. 18. yea, Moses, who had so often seen the power of God,
Wilt thou be altogether unto me as a Liar, and as waters that fail? Of his Power, Zechariah, Lycia 1. and Sarah, Gen. 18. yea, Moses, who had so often seen the power of God,
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To this end tends the History of Scripture, and had we wisedom, we should observe in the daily proceedings of providence towards others, towards our selvs, what would silence the godlesse thoughts of Infidelity.
To this end tends the History of Scripture, and had we Wisdom, we should observe in the daily proceedings of providence towards Others, towards our selves, what would silence the godless thoughts of Infidelity.
A second benefit thence issuing, is hope of obtaining what ever good thing we experiment, according to the promise of God, See 1. Sam. 17.36, 37. in David, and Paul, 2. Cor. 1.10.
A second benefit thence issuing, is hope of obtaining what ever good thing we experiment, according to the promise of God, See 1. Sam. 17.36, 37. in David, and Paul, 2. Cor. 1.10.
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So of Comminations for Drunkards, Whoremongers, &c. I see it daily exemplified, Why doubt I? But surely if in our own particulars we would be observant, we should much more be fortified;
So of Comminations for Drunkards, Whoremongers, etc. I see it daily exemplified, Why doubt I? But surely if in our own particulars we would be observant, we should much more be fortified;
David fetcheth it ab ovo, from his Birth, from the Wombe of his mother, On thee was I cast from my mothers wombe, thou hast been my God from the wombe.
David Fetches it ab ovo, from his Birth, from the Womb of his mother, On thee was I cast from my mother's womb, thou hast been my God from the womb.
I beseech you be exhorted to this point of Prudence, beleeve me no more, if you see not Athisme, Infidelity, Distrust, Unthankfulnesse, Disobedience, all evills die in you. Two things there are that hinder it.
I beseech you be exhorted to this point of Prudence, believe me no more, if you see not Atheism, Infidelity, Distrust, Unthankfulness, Disobedience, all evils die in you. Two things there Are that hinder it.
The second thing observable in this passion of devotion is, the passionate, and devout expression, and celebrating with due praise the attributes of God, wch he had experimented;
The second thing observable in this passion of devotion is, the passionate, and devout expression, and celebrating with due praise the attributes of God, which he had experimented;
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Ephes. 2.4, 5. The Apostle intends to remembrance the people of their blessed change of estate, from being dead in trespasses, and sinnes, to spirituall life;
Ephesians 2.4, 5. The Apostle intends to remembrance the people of their blessed change of estate, from being dead in Trespasses, and Sins, to spiritual life;
And so make use of this point, see how thou art affected, when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these;
And so make use of this point, see how thou art affected, when thou meditatest the many benefits God hath done to thy soul Feel thou such motions as these;
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We can sometimes speak of the blessings we enjoy from God, and perhaps we sometimes expresse our noticing the hand of God teaching these favours to us ▪ but shew me the man of Davids spirit, that breaks out into the magnifying of the grace,
We can sometime speak of the blessings we enjoy from God, and perhaps we sometime express our noticing the hand of God teaching these favours to us ▪ but show me the man of Davids Spirit, that breaks out into the magnifying of the grace,
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and with a little bare lip-thanks passe over his benefits. Secondly, Else are not distinct, or particular in noticing the speciall attributes we have experimented;
and with a little bore lip-thanks pass over his benefits. Secondly, Else Are not distinct, or particular in noticing the special attributes we have experimented;
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me thinks, I would have a Christian so skilfull in this kinde, that he should know to what property of God he should ascribe every benefit he enjoys, every work,
me thinks, I would have a Christian so skilful in this kind, that he should know to what property of God he should ascribe every benefit he enjoys, every work,
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As in a body perfectly mixt, there are all elements, yet still one predominant, so in all the works of God towards the sonnes of men, Mercy and Truth, Righteousnesse and Peace, Wisdome and Power, have their concourse,
As in a body perfectly mixed, there Are all elements, yet still one predominant, so in all the works of God towards the Sons of men, Mercy and Truth, Righteousness and Peace, Wisdom and Power, have their concourse,
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VERSE. VI. The Lord preserveth the simple: I was brought low, and he helped me. IN this Verse we have; First, A conclusion. Secondly, The proofe of it.
VERSE. VI. The Lord Preserveth the simple: I was brought low, and he helped me. IN this Verse we have; First, A conclusion. Secondly, The proof of it.
Thirdly, The persons capable, and their qualification, the Simple. Preservation, conceive their safeguarding from evill, from mischief, as 2 Tim. 4.18. Simplicity in Scripture often hears ill, as bad as folly, so Prov. 1.22. How long ye simple ones will ye love simplicity? and Prov. 7.7. Among the simple ones there was a young man void of understanding; and again, Prov. 9.4. Who so is simple, let him turn in hither:
Thirdly, The Persons capable, and their qualification, the Simple. Preservation, conceive their safeguarding from evil, from mischief, as 2 Tim. 4.18. Simplicity in Scripture often hears ill, as bad as folly, so Curae 1.22. How long you simple ones will you love simplicity? and Curae 7.7. Among the simple ones there was a young man void of understanding; and again, Curae 9.4. Who so is simple, let him turn in hither:
and so the word after the Genuine Etymon imports, A silly man; one that with any perswasion is lead, or mislead, to any thing, as Pro. 14.15. Here he stiles them so, whom else he calls plain men, and harmlesse, Phil. 2.15. Saint Paul calls such men perfect; see also Rom. 16.19. and 1 Cor. 14.20.
and so the word After the Genuine Etymon imports, A silly man; one that with any persuasion is led, or mislead, to any thing, as Pro 14.15. Here he stile them so, whom Else he calls plain men, and harmless, Philip 2.15. Saint Paul calls such men perfect; see also Rom. 16.19. and 1 Cor. 14.20.
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not that they are so silly as they are esteemed, for if the Lord can judge of wisdome and folly, the onely fool is the Athiest, and profane person, Psal. 14.1. the onely wise man in the world is the plain, down-right Christian, Deut. 4.6. who keeps himself precisely in all states to that plain honest course the Lord hath prescribed him:
not that they Are so silly as they Are esteemed, for if the Lord can judge of Wisdom and folly, the only fool is the Atheist, and profane person, Psalm 14.1. the only wise man in the world is the plain, downright Christian, Deuteronomy 4.6. who keeps himself precisely in all states to that plain honest course the Lord hath prescribed him:
and comfort, which the Lord hath prescribed them, belongs this blessing of preservation, and safeguarding from mischief, or destruction: so Salomon, Prov. 16.17. The highway of the upright is to depart from evill;
and Comfort, which the Lord hath prescribed them, belongs this blessing of preservation, and safeguarding from mischief, or destruction: so Solomon, Curae 16.17. The highway of the upright is to depart from evil;
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Reason if ye ask, none can better be given then this, That it gives unto the Lord glory of wisdome, more then all the turning of devices amongst the wicked;
Reason if you ask, none can better be given then this, That it gives unto the Lord glory of Wisdom, more then all the turning of devices among the wicked;
or state, leaving the direct broad way which the Lord hath prescribed, ever prosperous? It was (in the eye of reason) a notable policie that Ieroboam ▪ used to prevent the revolt of Israel to the house of David, see 1 Kings 12.26, 27, 28. but it became a sinne to the house of Ieroboam, to cut it off,
or state, leaving the Direct broad Way which the Lord hath prescribed, ever prosperous? It was (in the eye of reason) a notable policy that Jeroboam ▪ used to prevent the revolt of Israel to the house of David, see 1 Kings 12.26, 27, 28. but it became a sin to the house of Jeroboam, to Cut it off,
and to destroy it from the face of the earth, 1 Kings 13.34. This may learn us to bewail the wisdome of some states in the world, and to wish they were more simple;
and to destroy it from the face of the earth, 1 Kings 13.34. This may Learn us to bewail the Wisdom of Some states in the world, and to wish they were more simple;
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though Moab and Ammon be confederate together, these devices without God shall be unprosperous; though hand joyn in hand, yet shall not the wicked go unpunished. But for our own particular;
though Moab and Ammon be confederate together, these devices without God shall be unprosperous; though hand join in hand, yet shall not the wicked go unpunished. But for our own particular;
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Let us count it our best wisdome to cleave close to our God, to walk in his ways, to this belongs promise of Gods protection, Psal. 91.11 Excellently David, Psal. 5. compassed about with so many adversaries, ver. 8. Lead me, O Lord, in thy righteousnesse,
Let us count it our best Wisdom to cleave close to our God, to walk in his ways, to this belongs promise of God's protection, Psalm 91.11 Excellently David, Psalm 5. compassed about with so many Adversaries, ver. 8. Led me, Oh Lord, in thy righteousness,
Thirdly, Or by deliverance out of evill, by giving issue, 1 Corin. 10.13. 2 Pet. 2.9. See Annotat. ad 2 Thes. 2.16. pag. 210. Edit. 1627. The proofe follows;
Thirdly, Or by deliverance out of evil, by giving issue, 1 Corin. 10.13. 2 Pet. 2.9. See Annotated and 2 Thebes 2.16. page. 210. Edit. 1627. The proof follows;
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I was brought low, and he helped me. Where we have two things considerable. First, The ground of proofe chosen to make it good, and that is experience.
I was brought low, and he helped me. Where we have two things considerable. First, The ground of proof chosen to make it good, and that is experience.
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Secondly, The sufficiencie of the proofe. The ground of proofe is experience, or example; which, if any thing, most swayes, as most running into sense:
Secondly, The sufficiency of the proof. The ground of proof is experience, or Exampl; which, if any thing, most sways, as most running into sense:
Sure it is true, In dayes of famine we shall be fed, Psal. 37. so we are sure was the family of Iacob, so was Elias, so the widow of Sa•epkath: Surely it is true, God will deliver his out of temptation,
Sure it is true, In days of famine we shall be fed, Psalm 37. so we Are sure was the family of Iacob, so was Elias, so the widow of Sa•epkath: Surely it is true, God will deliver his out of temptation,
David experimented it, Psal. 32. Though the righteous fall, yet shall he not be cast off, Psal. 37.24, &c. Oh, we of little faith, why doubt we? have we a promise from God? and are we sure, we rightly understand it? and that we have our due qualification? Then we be assured, that heaven and earth shal passe, ere a title of that promise shal fall to the ground:
David experimented it, Psalm 32. Though the righteous fallen, yet shall he not be cast off, Psalm 37.24, etc. O, we of little faith, why doubt we? have we a promise from God? and Are we sure, we rightly understand it? and that we have our due qualification? Then we be assured, that heaven and earth shall pass, ere a title of that promise shall fallen to the ground:
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For though to some we see them exemplified, yet as many we see destituted, and our selves experiment them not? With the limits intended, I dare swear, they have been exemplified,
For though to Some we see them exemplified, yet as many we see destituted, and our selves experiment them not? With the Limits intended, I Dare swear, they have been exemplified,
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and patience, by removing sense of love, by writing bitter things against us? &c. But rightly understood, thou hast seen, doest see them all exemplified:
and patience, by removing sense of love, by writing bitter things against us? etc. But rightly understood, thou hast seen, dost see them all exemplified:
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He that now shall attempt it, the end being ceased, shall be prodigium; That of Ioel •. 28. Sonnes and daughters shall prophesie, young men see visions, old men dream dreams &c. was the privilege alone of the first age of Christianity, Act. 2.17.
He that now shall attempt it, the end being ceased, shall be Prodigium; That of Joel •. 28. Sons and daughters shall prophesy, young men see visions, old men dream dreams etc. was the privilege alone of the First age of Christianity, Act. 2.17.
What had they but bare word to rest upon? Behold us compassed with a cloud of witnesses, from Abraham to David, from David to Christ, from Christ to this day;
What had they but bore word to rest upon? Behold us compassed with a cloud of Witnesses, from Abraham to David, from David to christ, from christ to this day;
Is that true what Logick teacheth us, From one particular instance to conclude truth of a generall Rule? Yet in Divinity it is frequent, from particular examples to prove generall conclusions:
Is that true what Logic Teaches us, From one particular instance to conclude truth of a general Rule? Yet in Divinity it is frequent, from particular Examples to prove general conclusions:
How is this proved? For I also am an Israelite: Again, Rom. 3.28. All that are justified, are justified by faith, How proved? Rom. 4.1. Abraham was so justified;
How is this proved? For I also am an Israelite: Again, Rom. 3.28. All that Are justified, Are justified by faith, How proved? Rom. 4.1. Abraham was so justified;
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Was the reason of Abrahams justification, his faith? Then wheresoever is true faith, there also is justification, &c. Secondly, We must know that Gods dealings are exemplary, 1 Tim. 1.16. Rom. 4.23, 24. Thirdly, God is no respecter of persons, Rom. 2.14.
Was the reason of Abrahams justification, his faith? Then wheresoever is true faith, there also is justification, etc. Secondly, We must know that God's dealings Are exemplary, 1 Tim. 1.16. Rom. 4.23, 24. Thirdly, God is no respecter of Persons, Rom. 2.14.
The rest of the soul, NONLATINALPHABET, is the calm temper of the faculties thereof, and the sweet repose it findes in the fruition of what yeelds it contentment, Heathens called it NONLATINALPHABET,
The rest of the soul,, is the Cam temper of the faculties thereof, and the sweet repose it finds in the fruition of what yields it contentment, heathens called it,
It is little Paul saith, Heb. 12.11. no affliction joyous, therefore addes, it is grievous: Psal. 42.5, 11. and 43.5. we read of dejecting the soul, of tumults in his soul, Psal. 6.3. of vexation, and Psal, 38.8. he roared for the very disquietnesse of his heart:
It is little Paul Says, Hebrew 12.11. no affliction joyous, Therefore adds, it is grievous: Psalm 42.5, 11. and 43.5. we read of dejecting the soul, of tumults in his soul, Psalm 6.3. of vexation, and Psalm, 38.8. he roared for the very disquietness of his heart:
First, Violent Passions, whether grief, or fear, or wrath, &c. when they grow immoderate, towards violent, what a cumbustion fill they the whole man withall? Iam. 4.1. See envious grief, and desire of revenge in Haeman, what disquiet it worketh, Hest. 5.13. and 6.12.
First, Violent Passion, whither grief, or Fear, or wrath, etc. when they grow immoderate, towards violent, what a combustion fill they the Whole man withal? Iam. 4.1. See envious grief, and desire of revenge in Hamman, what disquiet it works, Hest. 5.13. and 6.12.
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when either new sinnes are unrepented of, and for which we have not yet received assurance of pardon into the conscience, &c. or when the Lord presents to the soul old sinnes, without manifestation of favour in the pardon of them, as Iob 13.26.
when either new Sins Are unrepented of, and for which we have not yet received assurance of pardon into the conscience, etc. or when the Lord presents to the soul old Sins, without manifestation of favour in the pardon of them, as Job 13.26.
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What if through passion, or conflict, or consciousnesse of evill, or apprehension of wrath, they finde for present happily no rest in their souls? What,
What if through passion, or conflict, or consciousness of evil, or apprehension of wrath, they find for present happily no rest in their Souls? What,
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when through sinfull infirmity they bewray impatience, murmuring? &c. Therefore are they none of Gods? Et quidni Davidem, Jobum, Jeremiam, & quicquid sol unquam vidit renatissimum ex renatorum albo expungimus? Then condemn we the whole generation of the just. Pity, compassionate, comfort such perplexities;
when through sinful infirmity they bewray impatience, murmuring? etc. Therefore Are they none of God's? Et Quidni Davidem, Jobum, Jeremiam, & quicquid sol unquam vidit renatissimum ex renatorum Albo expungimus? Then condemn we the Whole generation of the just. Pity, compassionate, Comfort such perplexities;
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and Iobs friends for this fault are sharply rebuked, Iob 38.2. and sacrifices expiatory for that sinne prescribed, Iob 42.7, 8. Flatter not thy self by mis-understanding the promise, as if without interruptions the performance were intended:
and Jobs Friends for this fault Are sharply rebuked, Job 38.2. and Sacrifices expiatory for that sin prescribed, Job 42.7, 8. Flatter not thy self by misunderstanding the promise, as if without interruptions the performance were intended:
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But think you, without interruption? Where is that promise? Hath not God reserved to himself power to chasten, to try, to prevent, &c. Though favour be not lost, yet sense is often interrupted;
But think you, without interruption? Where is that promise? Hath not God reserved to himself power to chasten, to try, to prevent, etc. Though favour be not lost, yet sense is often interrupted;
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Beware how we provoke the Lord to remove from us this blessednesse of our soul, or through our own indiscretion interrupt, or disturb the rest of our souls;
Beware how we provoke the Lord to remove from us this blessedness of our soul, or through our own indiscretion interrupt, or disturb the rest of our Souls;
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First, Giving liberty to their reason to exact Gods justice, and to quarrell the unequall distribution of the good things of this life, see Psal. 37. and 73. Ier. 12. Hab. 1.13, &c. Thus curb it.
First, Giving liberty to their reason to exact God's Justice, and to quarrel the unequal distribution of the good things of this life, see Psalm 37. and 73. Jeremiah 12. Hab. 1.13, etc. Thus curb it.
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and him that serveth him not: Must this difference needs be in outward things? Eccles. 9.1. Sufficeth it not, that we have our preferment in spirituall blessings? Ephes. 1.3.
and him that serves him not: Must this difference needs be in outward things? Eccles. 9.1. Suffices it not, that we have our preferment in spiritual blessings? Ephesians 1.3.
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so doth grace check its own passions, the storm of violence once overblown, especially for what disturbance riseth from outward pressures, see Psal. 42.5, •1. and Psal. 43.5. and Psa. 77.10. It is mine infirmity; and Psal. 73.22. he be-fools, be-sots, be-beasts himself for it;
so does grace check its own passion, the storm of violence once overblown, especially for what disturbance Riseth from outward pressures, see Psalm 42.5, •1. and Psalm 43.5. and Psa. 77.10. It is mine infirmity; and Psalm 73.22. he be-fools, be-sots, be-beasts himself for it;
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Secondly, Where, to advantage the devill against us, to work upon our passions, till perhaps we be swallowed up of sorrow, 2 Cor. 7 11. We are not ignorant, saith Paul, of Satans wiles.
Secondly, Where, to advantage the Devil against us, to work upon our passion, till perhaps we be swallowed up of sorrow, 2 Cor. 7 11. We Are not ignorant, Says Paul, of Satan wiles.
Fourthly, Have we forgotten the consolation, that God offers himself unto us as unto children? Heb. 12.5. His promise, that he will do us good for this evill? 2 Sam. 16. and in the issue make us partakers of the quiet fruit of righteousnesse? Heb. 12.11. Bear we not our selves in these unavoidable passions, which disturb the sweet peace of our souls, they may have their motions, their stirrings in us;
Fourthly, Have we forgotten the consolation, that God offers himself unto us as unto children? Hebrew 12.5. His promise, that he will do us good for this evil? 2 Sam. 16. and in the issue make us partakers of the quiet fruit of righteousness? Hebrew 12.11. Bear we not our selves in these unavoidable passion, which disturb the sweet peace of our Souls, they may have their motions, their stirrings in us;
Thirdly, Do they hinder performance of holy, and necessary duties, invocation, meditation, &c. or but cast dulnesse upon the soul in the performance of these duties? Then know, they are grown immoderate.
Thirdly, Do they hinder performance of holy, and necessary duties, invocation, meditation, etc. or but cast dulness upon the soul in the performance of these duties? Then know, they Are grown immoderate.
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there was never childe of God, so followed with Gods storms, but he had left him some pledges of favor to support him, had he had wisdome to meditate on them under Gods hand:
there was never child of God, so followed with God's storms, but he had left him Some pledges of favour to support him, had he had Wisdom to meditate on them under God's hand:
The cunning of the tempter is this, To keepe the minde wholly musing on our evills, diverting us from the mercy God remembers in the midst of judgement, Hab. 3.2. See I beseech you, see the enumeration of favours that David hath, Psal. 103.3.
The cunning of the tempter is this, To keep the mind wholly musing on our evils, diverting us from the mercy God remembers in the midst of judgement, Hab. 3.2. See I beseech you, see the enumeration of favours that David hath, Psalm 103.3.
and tender mercies, who satisfieth thy mouth with good things, which executeth judgement for the oppressed, which makes known his wayes to his children;
and tender Mercies, who Satisfieth thy Mouth with good things, which Executeth judgement for the oppressed, which makes known his ways to his children;
From what if you will know. First, From misery painfull, from death, yea from tears; for the sentence riseth NONLATINALPHABET. Secondly, From misery sinfull; My feet from falling. For the sense;
From what if you will know. First, From misery painful, from death, yea from tears; for the sentence Riseth. Secondly, From misery sinful; My feet from falling. For the sense;
That Tropically put sometimes for the Person, as Exod. 1.5. Act. 27.37. sometimes for life, as Hest. 7.3. Gen. 9.5. Iob 2.4, 6. whether sense you take, you erre not, they are co-incident, Me or my life: Else thus;
That Tropically put sometime for the Person, as Exod 1.5. Act. 27.37. sometime for life, as Hest. 7.3. Gen. 9.5. Job 2.4, 6. whither sense you take, you err not, they Are coincident, Me or my life: Else thus;
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How should the Lord rejoyce over us, and delight to do us good? Wonderfull hath the Lord been in his mercy towards us, in the many deliverances of our Nation from forraigne violence, in our peace, plenty, liberty of the Gospel,
How should the Lord rejoice over us, and delight to do us good? Wonderful hath the Lord been in his mercy towards us, in the many Deliverances of our nation from foreign violence, in our peace, plenty, liberty of the Gospel,
whether we consider the blessings in themselves, or measures of the blessings, or circumstances of time, persons, behaviour, &c. And yet, I know not how,
whither we Consider the blessings in themselves, or measures of the blessings, or Circumstances of time, Persons, behaviour, etc. And yet, I know not how,
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whether through continuance, and long enjoying, or whether through opinion that they come to us by ordinary course, the greatest blessings have lost much of their price, that it is to be feared, the Lord means by lack of them to let us see their worth,
whither through Continuance, and long enjoying, or whither through opinion that they come to us by ordinary course, the greatest blessings have lost much of their price, that it is to be feared, the Lord means by lack of them to let us see their worth,
Let me minde you, First, of the misery that is in the want, suppose it be in remission of sinnes, in knowledge of God, in peace of conscience, in ministery of the word, &c. Secondly, Our unworthinesse to obtain such blessings, Gen. 32.10. I am lesse, saith Iacob, then all thy goodnesse, and the good Centurio•, Mat. 8.8. Lord I am not worthy;
Let me mind you, First, of the misery that is in the want, suppose it be in remission of Sins, in knowledge of God, in peace of conscience, in Ministry of the word, etc. Secondly, Our unworthiness to obtain such blessings, Gen. 32.10. I am less, Says Iacob, then all thy Goodness, and the good Centurio•, Mathew 8.8. Lord I am not worthy;
and with all our unthankfulnesse, and neglect, and abuse of his favours, since our calling, enjoyed, see Ezra 9.8, 13. Thirdly, Our impotencie, without grace of God, to acquire, or retain them, Rom. 5.8.
and with all our unthankfulness, and neglect, and abuse of his favours, since our calling, enjoyed, see Ezra 9.8, 13. Thirdly, Our impotency, without grace of God, to acquire, or retain them, Rom. 5.8.
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or in the circumstances, see Psal. 147.19, 20. Fiftly, Comparing our selves with others, perhaps more righteous then our selves, more carefull to seek God, in likelihood, such as would have made better use of his mercies, as Matth. 11.21. These are grounds of this holy Rhetorique, which if by your selves you will work upon by meditation;
or in the Circumstances, see Psalm 147.19, 20. Fifty, Comparing our selves with Others, perhaps more righteous then our selves, more careful to seek God, in likelihood, such as would have made better use of his Mercies, as Matthew 11.21. These Are grounds of this holy Rhetoric, which if by your selves you will work upon by meditation;
Thirdly, or else the blessing continued, shall turn to a curse, and snare unto thee, as riches reserved for hurt, Eccles. 5.13. The word to harden, Isa. 6.10. knowledge to aggravate sinne, and punishment, Ioh. 9.41.
Thirdly, or Else the blessing continued, shall turn to a curse, and snare unto thee, as riches reserved for hurt, Eccles. 5.13. The word to harden, Isaiah 6.10. knowledge to aggravate sin, and punishment, John 9.41.
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Secondly, according to the measure of bounty, and favour contemned, or slighted, so usually is the measure of wrath in the day of visitation, Matth. 11.23. Jews highliest advanced in Gods favours.
Secondly, according to the measure of bounty, and favour contemned, or slighted, so usually is the measure of wrath in the day of Visitation, Matthew 11.23. jews highliest advanced in God's favours.
Whether means he into penall misery, and mischief, or into sinne? There is Lapsus moralis, as 1 Cor. 10.12. Erre I? or would David here be understood of sinning? so Psal. 73.2. My feet were almost gone, my steps had wel-nigh slipt.
Whither means he into penal misery, and mischief, or into sin? There is Lapsus Moral, as 1 Cor. 10.12. Err I? or would David Here be understood of sinning? so Psalm 73.2. My feet were almost gone, my steps had Wellnigh slipped.
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but speaking of the prevailing of corruption in particulars, he bemoans himself as the miserablest man alive, Rom. 7.24. The reason of this is, for that rectitude of judgement is so farre vouchsafed, that such men sanctified, can discern twixt good and evill, twixt evill and evill;
but speaking of the prevailing of corruption in particulars, he bemoans himself as the miserablest man alive, Rom. 7.24. The reason of this is, for that rectitude of judgement is so Far vouchsafed, that such men sanctified, can discern betwixt good and evil, betwixt evil and evil;
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And besides this, hahaving tasted the smart of sinne in the soul (as who hath not that is Gods?) What affliction is comparable to that of an accusing conscience?
And beside this, hahaving tasted the smart of sin in the soul (as who hath not that is God's?) What affliction is comparable to that of an accusing conscience?
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that to be vertuous is more happinesse, then to have the wealth of Xerxes, the pleasure of the Epicure, the Dominions of Alexander, the honour of the great Cyrus, or Darius; That it is more miserable to be vitiously inclined,
that to be virtuous is more happiness, then to have the wealth of Xerxes, the pleasure of the Epicure, the Dominions of Alexander, the honour of the great Cyrus, or Darius; That it is more miserable to be viciously inclined,
then to endure the poverty of Irus. Learn, I beseech you, learn herein to reform, and rectifie your judgements; see Ioseph, Gen. 39.9. How shall I commit this great wickednesse, and sinne against God? To this end meditate.
then to endure the poverty of Irus. Learn, I beseech you, Learn herein to reform, and rectify your Judgments; see Ioseph, Gen. 39.9. How shall I commit this great wickedness, and sin against God? To this end meditate.
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Secondly, What hazard thou makest of soul for fulfilling the lust of the body, thou wilt be enclined to make Moses his choice, Heb. 11.25. To suffer afflictions, then to enjoy pleasures of sinne.
Secondly, What hazard thou Makest of soul for fulfilling the lust of the body, thou wilt be inclined to make Moses his choice, Hebrew 11.25. To suffer afflictions, then to enjoy pleasures of sin.
and story testifies what more then Simulationem cautelae, his affliction drave him unto, before Achish King of Gath: But there is slipping, Psa. 73.2.94.18. suppose in those passionate murmurings, and discontentments Gods children feel rising under the Crosse.
and story Testifies what more then Simulationem cautelae, his affliction drave him unto, before Achish King of Gaza: But there is slipping, Psa. 73.2.94.18. suppose in those passionate murmurings, and discontentments God's children feel rising under the Cross.
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And thirdly, There is Prolaepsio, or Ruina, Psal. 44.17, 18. In one of these at least the Lord is gracious to support his children, see Iob 1. and 2. Psal. 44.17, 18. Hebr. 11.35.
And Thirdly, There is Prolaepsio, or Ruina, Psalm 44.17, 18. In one of these At least the Lord is gracious to support his children, see Job 1. and 2. Psalm 44.17, 18. Hebrew 11.35.
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Fourthly, Stumbling at, Rom. 14, &c. Comfort your selves with these things; either all divine presages are false, else certainly evill times will come;
Fourthly, Stumbling At, Rom. 14, etc. Comfort your selves with these things; either all divine presages Are false, Else Certainly evil times will come;
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and Enoch, Ne malitia mutaret intellectum, and many other righteous, Isa. 57.1. Yet questionlesse there are some, whom God reserves to trialls, perhaps sharp, and bitter;
and Enoch, Ne malitia mutaret Intellectum, and many other righteous, Isaiah 57.1. Yet questionless there Are Some, whom God reserves to trials, perhaps sharp, and bitter;
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that cloud of witnesses, Heb. 12. are so many evidences of Gods goodnesse, and power to support us, see Rom. 15.4. This rest assured of, either he will not suffer us to be tempted, or else will give issue with the temptation, 1 Cor. 10.13. Nothing shall separate finally from Gods favour, Rom. 8.38.
that cloud of Witnesses, Hebrew 12. Are so many evidences of God's Goodness, and power to support us, see Rom. 15.4. This rest assured of, either he will not suffer us to be tempted, or Else will give issue with the temptation, 1 Cor. 10.13. Nothing shall separate finally from God's favour, Rom. 8.38.
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Walk before the Lord, Walking with God we read of Henoch, Gen. 5.22, 24 which the Apostle, following the Septuagint, renders, Pleasing God, Heb. 11.5. and in Gen. 17.1.
Walk before the Lord, Walking with God we read of Henoch, Gen. 5.22, 24 which the Apostle, following the septuagint, renders, Pleasing God, Hebrew 11.5. and in Gen. 17.1.
and be thou perfect or upright; the practice of the precept in that sense, see Gen. 24.40. by Abraham; see also Isa. 38.3. 1 Sam. 2.35. I will build him a sure house, and he shall walk before mine anointed for ever:
and be thou perfect or upright; the practice of the precept in that sense, see Gen. 24.40. by Abraham; see also Isaiah 38.3. 1 Sam. 2.35. I will built him a sure house, and he shall walk before mine anointed for ever:
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and thereupon take occasion Allegorically to shew that this earth is Terra morientium. Consult with Scripture, ye shall finde it imports no more but this upper face of the earth, where living men dwell, and converse; as Iob 28.13. where shall wisdome be found? man knoweth not the price of it, neither is it found in the land of the living;
and thereupon take occasion Allegorically to show that this earth is Terra morientium. Consult with Scripture, you shall find it imports no more but this upper face of the earth, where living men dwell, and converse; as Job 28.13. where shall Wisdom be found? man Knoweth not the price of it, neither is it found in the land of the living;
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and cast thee out of the land of the living; Clearly, Isa. 38.11. I said, I shall not see the Lord in the land of the living, I shall behold man no more with the inhabitants of the world:
and cast thee out of the land of the living; Clearly, Isaiah 38.11. I said, I shall not see the Lord in the land of the living, I shall behold man no more with the inhabitants of the world:
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and that service will I perform in the uprightnesse, and sincerity of my heart; contra, see Iob 10.21, 22. Psal. 88.12. Which, me thinks, he utters with the voice of joy, and thankfull rejoycing, that the Lord had so graciously delivered him from those deadly perils;
and that service will I perform in the uprightness, and sincerity of my heart; contra, see Job 10.21, 22. Psalm 88.12. Which, me thinks, he utters with the voice of joy, and thankful rejoicing, that the Lord had so graciously Delivered him from those deadly perils;
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whether in the Ministery, or Magistracie, or family, as a craftsman, or husbandman; For in all these, saith the Apostle, Col. 3.24. ye serve the Lord Christ.
whither in the Ministry, or Magistracy, or family, as a craftsman, or husbandman; For in all these, Says the Apostle, Col. 3.24. you serve the Lord christ.
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Like a Crane, or a Swallow, so did I chatter, I did mourn as a Dove, Ver. 3. Wept sore, I said in the cutting off of my dayes, I shall go to the gates of the grave, I shall be deprived of the residue of my years, compare Vers. 18, 19.
Like a Crane, or a Swallow, so did I chatter, I did mourn as a Dove, Ver. 3. Wept soar, I said in the cutting off of my days, I shall go to the gates of the grave, I shall be deprived of the residue of my Years, compare Vers. 18, 19.
Secondly, A second thing observable in their practice, is their earnest deprecation of untimely death, and fervented supplication to have life prorogued; Psalmes are full;
Secondly, A second thing observable in their practice, is their earnest deprecation of untimely death, and fervented supplication to have life prorogued; Psalms Are full;
Thirdly, Observe again, the joyfull thanksgiving that they have returned unto God, when he hath pleased to renew hopes of surviving, Isa. 38.17. Thou hast in love to my soul delivered it from the pit of corruption. Papists would assigne this reason;
Thirdly, Observe again, the joyful thanksgiving that they have returned unto God, when he hath pleased to renew hope's of surviving, Isaiah 38.17. Thou hast in love to my soul Delivered it from the pit of corruption. Papists would assign this reason;
For that the blessednesse that stands in the vision of God, they were excluded from, shut up in the strait of Hell, wherein though they rested from outward miseries,
For that the blessedness that Stands in the vision of God, they were excluded from, shut up in the strait of Hell, wherein though they rested from outward misery's,
First, For that they saw the one half then of them, which also was made to be an instrument of Gods service to lie brute, and senslesse in the grave.
First, For that they saw the one half then of them, which also was made to be an Instrument of God's service to lie brutus, and senseless in the grave.
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even according to the time, this great mercy of God to my soul, delivering my soul from the pit of corruption, that I might yet live to do him service in the land of the living.
even according to the time, this great mercy of God to my soul, delivering my soul from the pit of corruption, that I might yet live to do him service in the land of the living.
Much about this hour, God was pleased graciously to look upon me, to shew me some glimpse of his mercy, some beginnings of life, some hope that I should walk before him in the land of the living:
Much about this hour, God was pleased graciously to look upon me, to show me Some glimpse of his mercy, Some beginnings of life, Some hope that I should walk before him in the land of the living:
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Lord, what is man, that thou so visitest him? Who am I, the least of all Saints, the chief of all sinners, on whom thou thus magnifiest thy mercie? What is that service poor I have done? What that service thou reservest me to do? O Lord, be pleased to reveal it unto me, to make me worthy, by thy grace, chearfully to perform it:
Lord, what is man, that thou so visitest him? Who am I, the least of all Saints, the chief of all Sinners, on whom thou thus magnifiest thy mercy? What is that service poor I have done? What that service thou reservest me to do? O Lord, be pleased to reveal it unto me, to make me worthy, by thy grace, cheerfully to perform it:
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Blessed be thy glorious Name, O Father of mercies, and God of all consolation; blessed be thy Name for ever, and ever, and let all thy people say, Amen.
Blessed be thy glorious Name, Oh Father of Mercies, and God of all consolation; blessed be thy Name for ever, and ever, and let all thy people say, Amen.
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be it but, as David, to declare Gods righteousnesse to the generation present; as Hezekiah, the father to the childe to shew Gods truth, Isa. 38.19. so long ought we to desire to live;
be it but, as David, to declare God's righteousness to the generation present; as Hezekiah, the father to the child to show God's truth, Isaiah 38.19. so long ought we to desire to live;
and his reason mark, (which should have been a reason rather to move him to pray for preservation of life) because now there was so great use of his service for the benefit of the Church.
and his reason mark, (which should have been a reason rather to move him to pray for preservation of life) Because now there was so great use of his service for the benefit of the Church.
That of Iob, and Ier. 3. and Ier. 20. are apparantly passionate wishes of flesh and blood, arising from discontent at their crosses, which I think no gracious man allows in himself, or another.
That of Job, and Jeremiah 3. and Jeremiah 20. Are apparently passionate wishes of Flesh and blood, arising from discontent At their Crosses, which I think no gracious man allows in himself, or Another.
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Thirdly, That of evills to come, from which to be taken away aforehand, is promised as a favour, Isa. 58.1 and 2 Kings 22.20. yet warrants not the wish:
Thirdly, That of evils to come, from which to be taken away aforehand, is promised as a favour, Isaiah 58.1 and 2 Kings 22.20. yet warrants not the wish:
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Secondly, They shall be assured, God will give issue with the temptation, 1 Corinth. 10.13. Thirdly, Neither loose they ought in the measure of their reward;
Secondly, They shall be assured, God will give issue with the temptation, 1 Corinth. 10.13. Thirdly, Neither lose they ought in the measure of their reward;
In heaven thou hast thine owne glory, on earth thou promotest Gods glory, and in the end, findest a glorious reward, proportioned to thy measures of doing service to God here upon earth.
In heaven thou hast thine own glory, on earth thou promote God's glory, and in the end, Findest a glorious reward, proportioned to thy measures of doing service to God Here upon earth.
Answ. What? but what Saint Paul speaks of the Martyrs, The world was not worthy of them, that people unworthy of such a pearl, a Prince so peerlesse as was Iosiah; for now the Lord remembred the sinnes of Manasseh, and the time of vengeance drew neer upon that rebellious, and gainsaying people.
Answer What? but what Saint Paul speaks of the Martyrs, The world was not worthy of them, that people unworthy of such a pearl, a Prince so peerless as was Josiah; for now the Lord remembered the Sins of Manasses, and the time of vengeance drew near upon that rebellious, and gainsaying people.
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and from the jaws of the grave, in love delivering my soul from the pit of corruption, preserving my life to walk before thee in the land of the living.
and from the Jaws of the grave, in love delivering my soul from the pit of corruption, preserving my life to walk before thee in the land of the living.
for this unspeakable mercy thou hast vouchsafed unto me? It is little, too little for so great a favour to praise thy power, thy goodnesse, thy grace, thy mercy, thy truth;
for this unspeakable mercy thou hast vouchsafed unto me? It is little, too little for so great a favour to praise thy power, thy Goodness, thy grace, thy mercy, thy truth;
even in this one favour vouchsafed unto me, Lord enlarge my hea•t and •ffectio•s fill it with love of thy Majestie, zeal of thy glory Take up body and soul, what ever I am,
even in this one favour vouchsafed unto me, Lord enlarge my hea•t and •ffectio•s fill it with love of thy Majesty, zeal of thy glory Take up body and soul, what ever I am,
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and chosen children, be all honour and glory, for this, and all other thy mercies towards all Churches of thy Saints, for ever and ever. Amen. That might here be annexed;
and chosen children, be all honour and glory, for this, and all other thy Mercies towards all Churches of thy Saints, for ever and ever. Amen. That might Here be annexed;
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Scripture points us to four causes, or means of shortening life. First, Immoderate sorrow, especially for things of this life, Prov. 12.25. Heavinesse makes the heart sloope, Prov. 15.13. By sorrow of heart the spirit is broken; see 2 Cor. 7.10.
Scripture points us to four Causes, or means of shortening life. First, Immoderate sorrow, especially for things of this life, Curae 12.25. Heaviness makes the heart sloop, Curae 15.13. By sorrow of heart the Spirit is broken; see 2 Cor. 7.10.
which what tends it unto but the shortening of the dayes? Plures gula, quam gladias ▪ and it is that the Lord foretells to men given to the flesh, Prov. 5.11. The flesh, and bod• are consumed: see Prov. 6.26. and 7.23.
which what tends it unto but the shortening of the days? Plures gula, quam gladias ▪ and it is that the Lord foretells to men given to the Flesh, Curae 5.11. The Flesh, and bod• Are consumed: see Curae 6.26. and 7.23.
Thirdly, To this adde those other grosse crimes, for which God hath threatened untimely death; the blood-thirsty and deceitfull live not out half their dayes;
Thirdly, To this add those other gross crimes, for which God hath threatened untimely death; the bloodthirsty and deceitful live not out half their days;
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as we see in Absalon, Adonijah, &c. Fourthly, immoderate pining of the body; with immoderate fasting, watching, labour, though never so religiously imployed; see Col. 2.23.
as we see in Absalom, Adonijah, etc. Fourthly, immoderate pining of the body; with immoderate fasting, watching, labour, though never so religiously employed; see Col. 2.23.
If we follow the second reading, which perhaps is here implied, it implies the promise, or vow of David, in thankfulnesse unto God for his marvellous deliverance vouchsafed unto him. Wherein are three things considerable. First, The act. Secondly, The manner. Thirdly, The mean.
If we follow the second reading, which perhaps is Here implied, it Implies the promise, or Voelli of David, in thankfulness unto God for his marvellous deliverance vouchsafed unto him. Wherein Are three things considerable. First, The act. Secondly, The manner. Thirdly, The mean.
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and righteousnesse, Luke 1.74, 75. and Psal. 50.15, 23. hence Davids acknowledgement, and protestation, Psal. 116.16, 17, 18. To fill up the meaning, that must be weighed;
and righteousness, Lycia 1.74, 75. and Psalm 50.15, 23. hence Davids acknowledgement, and protestation, Psalm 116.16, 17, 18. To fill up the meaning, that must be weighed;
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for example, Israel had a bond of service, as heathen, from Creation, and Providence, but much more for the specialty of Gods favour in their deliverance from Aegypt;
for Exampl, Israel had a bound of service, as heathen, from Creation, and Providence, but much more for the specialty of God's favour in their deliverance from Egypt;
wherefore that is prefixed as a reason of obedience to the Decalogue, Exod. 20.2. in shewing his word unto Iacob, his statutes, and ordinances unto Israel so is the bond yet more increased, Psal. 147.20. Levi had yet more then Israel ▪ God had singled them out of all the Tribes of Israel to minister before him, Num. 16.9. therefore he looked to be sanctified by them especially, Levit. 10.3. wherefore, see this a circumstance of aggravation upon Hezekiah, 2 Chron. 32.25. that he rendred not unto God, according to the benefit done unto him.
Wherefore that is prefixed as a reason of Obedience to the Decalogue, Exod 20.2. in showing his word unto Iacob, his statutes, and ordinances unto Israel so is the bound yet more increased, Psalm 147.20. Levi had yet more then Israel ▪ God had singled them out of all the Tribes of Israel to minister before him, Num. 16.9. Therefore he looked to be sanctified by them especially, Levit. 10.3. Wherefore, see this a circumstance of aggravation upon Hezekiah, 2 Chronicles 32.25. that he rendered not unto God, according to the benefit done unto him.
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the specialty of Gods mercy, his Personall favour, Lord! how have they been magnified, and made marvellous upon us? How many strange, little lesse then miraculous deliverances God hath bestowed upon us;
the specialty of God's mercy, his Personal favour, Lord! how have they been magnified, and made marvellous upon us? How many strange, little less then miraculous Deliverances God hath bestowed upon us;
But what hath this wrought in us? but fearfull pride, security, licenciousnesse, even by that occasion, that we have experimented the Lord to be so gracious unto us;
But what hath this wrought in us? but fearful pride, security, licentiousness, even by that occasion, that we have experimented the Lord to be so gracious unto us;
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the favours, wherein we have had our propriety; That, if any thing, excites to thankfulnesse. Surely there is none of us but have our privilege, if not in the favours,
the favours, wherein we have had our propriety; That, if any thing, excites to thankfulness. Surely there is none of us but have our privilege, if not in the favours,
yet departed he not from the sinnes Ieroboam, 2 Kings 10.30, 31, 32. wherefore, Hos. 1.4. even this fact of Iehu is punished in his posterity. What is sincerity?
yet departed he not from the Sins Jeroboam, 2 Kings 10.30, 31, 32. Wherefore, Hos. 1.4. even this fact of Iehu is punished in his posterity. What is sincerity?
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and the affection, twixt the heart and profession; to which commonly they oppose NONLATINALPHABET, eye-service; we read in Scripture of a heart and a heart, a double heart;
and the affection, betwixt the heart and profession; to which commonly they oppose, eye-service; we read in Scripture of a heart and a heart, a double heart;
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and yet is his course intended Westward; see Ezek. 33.31. Come see, saith Iehu, how zealous I will be for the Lord of Hosts, so indeed his act pretended;
and yet is his course intended Westward; see Ezekiel 33.31. Come see, Says Iehu, how zealous I will be for the Lord of Hosts, so indeed his act pretended;
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Evidences of it you may thus number. First, When it is according to all Gods Commandments, Luke 1.6. that there is not a duty, nor parcell of duty, which wittingly, and willingly a man omits; see also, Psal. 119.6. Understand it thus.
Evidences of it you may thus number. First, When it is according to all God's commandments, Lycia 1.6. that there is not a duty, nor parcel of duty, which wittingly, and willingly a man omits; see also, Psalm 119.6. Understand it thus.
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First, As farre as knowledge, and illumination goes, and opportunities are offered for their performance; the whole of mans duty, Paul, Tit. 2. hath referred to three generall heads. First, Purity. Secondly, Justice. Thirdly, Sobriety.
First, As Far as knowledge, and illumination Goes, and opportunities Are offered for their performance; the Whole of men duty, Paul, Tit. 2. hath referred to three general Heads. First, Purity. Secondly, justice. Thirdly, Sobriety.
Secondly, Constancie in Gods service without defection, accompanies sincerity, Psal. 119.33. It is not the hypocrites flashes, Matth. 13.21. be they never so eager, and fervent, that forms our services to sincerity; Iehu drives in fury;
Secondly, Constancy in God's service without defection, Accompanies sincerity, Psalm 119.33. It is not the Hypocrites flashes, Matthew 13.21. be they never so eager, and fervent, that forms our services to sincerity; Iehu drives in fury;
Thirdly, The contentment, and chearfulnesse, and willingnesse we finde in doing God service specially is remarkable, Psal. 40.8. I am content to do thy will, O Lord, saith David; glad of occasion to do God service;
Thirdly, The contentment, and cheerfulness, and willingness we find in doing God service specially is remarkable, Psalm 40.8. I am content to do thy will, Oh Lord, Says David; glad of occasion to do God service;
First, Weak services sincerely performed have acceptance with God more then the more glorious that are done in hypocrisie, Pro. 15.8. Secondly, Defects are winked at; Lord!
First, Weak services sincerely performed have acceptance with God more then the more glorious that Are done in hypocrisy, Pro 15.8. Secondly, Defects Are winked At; Lord!
Before God: Meditation of Gods Omnipresence, see Ps. 139. Heb. 4.12. 1. Chr. 28.9. To ignorance, or unbeleef, or inconsideration of this principle, we may impute hypocrisie, all evills; see Ps. 10.11. and 73.11. and 94.7.
Before God: Meditation of God's Omnipresence, see Ps. 139. Hebrew 4.12. 1. Christ 28.9. To ignorance, or unbelief, or inconsideration of this principle, we may impute hypocrisy, all evils; see Ps. 10.11. and 73.11. and 94.7.
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he hath given us eyes to see, ears to hear, hearts to understand; and can we then suppose himself void of that faculty? see Ps. 49.9. Secondly, We are his workmanship;
he hath given us eyes to see, ears to hear, hearts to understand; and can we then suppose himself void of that faculty? see Ps. 49.9. Secondly, We Are his workmanship;
Thirdly, His word in our mouthes searcheth to the discerning of the thoughts, Heb. 4.12. and this, me thinks, should make an Athiest say, God is in us of a truth; see 1 Cor. 14.25.
Thirdly, His word in our mouths Searches to the discerning of the thoughts, Hebrew 4.12. and this, me thinks, should make an Atheist say, God is in us of a truth; see 1 Cor. 14.25.
Fourthly, Our conscience hath this power, 1 Ioh. 3.20. How much more God, who is greater then our hearts, &c. Lord, Thou hast dealt graciously with thy servants, and magnified thy mercy to us in this kingdome;
Fourthly, Our conscience hath this power, 1 John 3.20. How much more God, who is greater then our hearts, etc. Lord, Thou hast dealt graciously with thy Servants, and magnified thy mercy to us in this Kingdom;
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the sense, see 2 Cor. 4.13. The particulars are. 1. His Act. 2. The issue, or fruit of that Act. In the Act again we consider. 1. What it is to beleeve. 2. What it was that David here now beleeved.
the sense, see 2 Cor. 4.13. The particulars Are. 1. His Act. 2. The issue, or fruit of that Act. In the Act again we Consider. 1. What it is to believe. 2. What it was that David Here now believed.
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as suppose the question were, Whether Christ should have been incarnate, if man had never fallen? Thirdly, There is opinion, that is when a man hath some probabilities inducing him to beleeve the thing propounded to be true,
as suppose the question were, Whither christ should have been incarnate, if man had never fallen? Thirdly, There is opinion, that is when a man hath Some probabilities inducing him to believe the thing propounded to be true,
Whether there be a God? whether this God be one? Fiftly, There is Fides, when a man firmly assents to the trueth of the proposition, not for argument probable,
Whither there be a God? whither this God be one? Fifty, There is Fides, when a man firmly assents to the truth of the proposition, not for argument probable,
as for example, Whether God be One and Three? There can be no argument, a priori, brought to demonstrate it, onely because God testifies it to be so, Who best knows himself,
as for Exampl, Whither God be One and Three? There can be no argument, a priori, brought to demonstrate it, only Because God Testifies it to be so, Who best knows himself,
Answ. It might be, that he had, as Hezekiah, his word from God, that hee should live to raign over Israel, notwithstanding all the oppositions of Saul; Nay, questionlesse it is true, he had from Samuels mouth such assurance, that he should raign over Israel, 1. Sam. 16.12.
Answer It might be, that he had, as Hezekiah, his word from God, that he should live to Reign over Israel, notwithstanding all the oppositions of Saul; Nay, questionless it is true, he had from Samuels Mouth such assurance, that he should Reign over Israel, 1. Sam. 16.12.
Secondly, Another is Reall, as for example, When the Apostles preached Christ to the Gentiles, they testified it was he, whom God had appointed to be Saviour of the World; this was a Verball Testimony.
Secondly, another is Real, as for Exampl, When the Apostles preached christ to the Gentiles, they testified it was he, whom God had appointed to be Saviour of the World; this was a Verbal Testimony.
Saint Paul saith of himself before his Conversion, Act. 26.9. he thought, and was perswaded he might do many things against the Name of Iesus; according to that of our Saviour, They that kill you shall think they do God good service;
Saint Paul Says of himself before his Conversion, Act. 26.9. he Thought, and was persuaded he might do many things against the Name of Iesus; according to that of our Saviour, They that kill you shall think they do God good service;
to induce them to beleeve that Children ought not to be baptized? What of Brownists? Have they not Scripture for their separation? Tertullian did no wrong,
to induce them to believe that Children ought not to be baptised? What of Brownists? Have they not Scripture for their separation? Tertullian did not wrong,
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I spare mentioning the errours of our own people; onely I advise. First, Beware how you make scripture sound otherwise, then the Inspirer of Scripture, meant it;
I spare mentioning the errors of our own people; only I Advice. First, Beware how you make scripture found otherwise, then the Inspirer of Scripture, meant it;
Said God ever, that we may have no commerce with wicked men in word, and Sacraments? or that otherwise we could not be assured, we were ever taken out of the world;
Said God ever, that we may have no commerce with wicked men in word, and Sacraments? or that otherwise we could not be assured, we were ever taken out of the world;
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for if so, he would never have sent Philip to guide the Eunuch, Act. 8. 31. nor Saint Peter to teach Cornelius, Act. 10. Think of it as you please, it is not my Popery,
for if so, he would never have sent Philip to guide the Eunuch, Act. 8. 31. nor Faint Peter to teach Cornelius, Act. 10. Think of it as you please, it is not my Popery,
Secondly, This well helps us to dissolve the doubt Papists casts on us, when we teach, that the Assurance we have of Gods love in particular to us is a point of Faith:
Secondly, This well helps us to dissolve the doubt Papists Cast on us, when we teach, that the Assurance we have of God's love in particular to us is a point of Faith:
Secondly, Generale applicatum ad hunc & hunc is aequipollent to a particular, as when they in their penetentiall Forum say, absolvo te, so we when by Sacraments we apply the generall promise.
Secondly, Generale applicatum ad hunc & hunc is Aequipollent to a particular, as when they in their penitential Forum say, absolvo te, so we when by Sacraments we apply the general promise.
Thirdly, Gods Testimony is not all Vocall, there is a reall Testimony Gods work in us, 1 Ioh. 5.10. He that beleeveth in the Sonne of God hath this witnesse in himself, his very beleeving the impression of Faith on his soul, is Gods Testimony;
Thirdly, God's Testimony is not all Vocal, there is a real Testimony God's work in us, 1 John 5.10. He that Believeth in the Son of God hath this witness in himself, his very believing the impression of Faith on his soul, is God's Testimony;
First, It being a precept affirmative, though it binds semper, yet it binds not ad semper, nor is absolutely necessary to salvation to be actually performed;
First, It being a precept affirmative, though it binds semper, yet it binds not ad semper, nor is absolutely necessary to salvation to be actually performed;
Secondly, The tears were bitter which Saint Peter wept after this sinne, Matth. 26.75. Thirdly, Church-Censures in all times severe against it, admitting none to reconciliation, but after tedious, and longsome penance.
Secondly, The tears were bitter which Saint Peter wept After this sin, Matthew 26.75. Thirdly, Church censures in all times severe against it, admitting none to reconciliation, but After tedious, and longsome penance.
Now, when, or in what case we are bound to actuall, and open confession of faith upon pain of damnation, (I suppose in times of persecution) is matter of difficult resolution: Rules herein some thus assigne:
Now, when, or in what case we Are bound to actual, and open Confessi of faith upon pain of damnation, (I suppose in times of persecution) is matter of difficult resolution: Rules herein Some thus assign:
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Thirdly, Of justice, in respect of the person a man sustains, or office he bears, suppose of a Pastour, or Teacher in the Church; then a duty to confesse:
Thirdly, Of Justice, in respect of the person a man sustains, or office he bears, suppose of a Pastor, or Teacher in the Church; then a duty to confess:
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First, Secundum animi praeparationem, The precept of confession binds all, so that we must be ready at all times to make confession of faith, when God calls thereto;
First, Secundum animi praeparationem, The precept of Confessi binds all, so that we must be ready At all times to make Confessi of faith, when God calls thereto;
or necessary defence, and justification of truth exagitated by oppositions, and calumnies of adversaries, or is endangered to suppression by violence of persecution;
or necessary defence, and justification of truth exagitated by oppositions, and calumnies of Adversaries, or is endangered to suppression by violence of persecution;
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Thirdly, Especially, if there be NONLATINALPHABET, one that of authority interrogates, or else, of necessity begs of thee an opening of thine understanding,
Thirdly, Especially, if there be, one that of Authority interrogates, or Else, of necessity begs of thee an opening of thine understanding,
whether it be lawfull to flie in times of persecution? or, whether it be warrantable ultroneously to offer our selves to martyrdome? &c. For the plenary resolution of each whereof, together with their severall applications, I remit the Reader to my Notes upon the 2 Thes. 1.11. where these questions are purposely, and upon somewhat like occasion, largely discussed, and resolved.
whither it be lawful to fly in times of persecution? or, whither it be warrantable ultroneously to offer our selves to martyrdom? etc. For the plenary resolution of each whereof, together with their several applications, I remit the Reader to my Notes upon the 2 Thebes 1.11. where these questions Are purposely, and upon somewhat like occasion, largely discussed, and resolved.
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Sense. Affliction we call all those pressures outward, or inward, which commonly come under the tearm of Malum poenae, which deprive us of those things that are good to sense.
Sense. Affliction we call all those pressures outward, or inward, which commonly come under the term of Malum Poenae, which deprive us of those things that Are good to sense.
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before he had thorowly deliberated on what he should say or think, as Psal. 31.22. All men are lyars: Is that a fault? Is there not truth in the assertion? Rom. 3.4. Answ. It is true, all men are lyars, Comparative ad Deum, Shall man compared with God be righteous? Mans righteousnesse is more then menstruous in that comparison, his truth, in respect of Gods, is meer falshood and lying;
before he had thoroughly deliberated on what he should say or think, as Psalm 31.22. All men Are liars: Is that a fault? Is there not truth in the assertion? Rom. 3.4. Answer It is true, all men Are liars, Comparative ad God, Shall man compared with God be righteous? men righteousness is more then menstruous in that comparison, his truth, in respect of God's, is mere falsehood and lying;
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How violent impressions afflictions have had in men most renowned, Iob, Ieremie, Peter, many other servants of God, Scripture histories abundantly teach you.
How violent impressions afflictions have had in men most renowned, Job, Ieremie, Peter, many other Servants of God, Scripture histories abundantly teach you.
Secondly, To make us hold fast by God. Thirdly, To teach us compassion, Luke 22.32. Thirdly, What should I tell you of the Devills suggestions, which as we seldome want,
Secondly, To make us hold fast by God. Thirdly, To teach us compassion, Lycia 22.32. Thirdly, What should I tell you of the Devils suggestions, which as we seldom want,
First, Overconfidence of our own strength, by which occasion David confesseth, his great trouble fell, Psal. 30. and by this reason fell Peter, Matth. 26. Secondly, Next,
First, Overconfidence of our own strength, by which occasion David Confesses, his great trouble fell, Psalm 30. and by this reason fell Peter, Matthew 26. Secondly, Next,
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and with reservation of power to the promiser to chasten, try, manifest grace, &c. Secondly, Of the strange means by which God brings his purposes to passe,
and with reservation of power to the promiser to chasten, try, manifest grace, etc. Secondly, Of the strange means by which God brings his Purposes to pass,
as when David hath promise of the kingdom, what lesse appears then a kingdome, in the whole course of David, so many perills he was plunged into? Thirdly, You may observe to be giving leave to reason to oversway in decision of things, which are but meerly upon faith, and power of the promiser;
as when David hath promise of the Kingdom, what less appears then a Kingdom, in the Whole course of David, so many perils he was plunged into? Thirdly, You may observe to be giving leave to reason to oversway in decision of things, which Are but merely upon faith, and power of the promiser;
or warranted him to enter the high Priests hall? there to hazard himself to death; see 1 Cor. 10.12. Look you, there is difference twixt a great affliction imposed by God, and little crosse drawn upon our selves;
or warranted him to enter the high Priests hall? there to hazard himself to death; see 1 Cor. 10.12. Look you, there is difference betwixt a great affliction imposed by God, and little cross drawn upon our selves;
Be it never so grievous, when God imposeth it, rest assured, he will strengthen, 1 Cor. 10.13. but when we put it upon our selves, then fear, God surely punisheth such presumption.
Be it never so grievous, when God Imposes it, rest assured, he will strengthen, 1 Cor. 10.13. but when we put it upon our selves, then Fear, God surely Punisheth such presumption.
especially, when you see great, and violent temptations pressing thereto: Two faults ye shal commonly observe in men towards other mens faultings by such occasion;
especially, when you see great, and violent temptations pressing thereto: Two Faults you shall commonly observe in men towards other men's faultings by such occasion;
or else secondly, marvellous rigorous and austere in censuring the sinne, and then we cannot satisfie our selves in our Rhetoricall amplification, by all circumstances of the sinnes that they have fallen into;
or Else secondly, marvellous rigorous and austere in censuring the sin, and then we cannot satisfy our selves in our Rhetorical amplification, by all Circumstances of the Sins that they have fallen into;
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Davids adultery and murder is Quoad genus facti, all one with that of Am on and Absolom, yet a difference is to be seen twixt one and other; Two you have here expressed;
Davids adultery and murder is Quoad genus facti, all one with that of Am on and Absalom, yet a difference is to be seen betwixt one and other; Two you have Here expressed;
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In all this Iob sinned not with his mouth, nor charged God foolishly: But great, and violent afflictions, they work sometimes strangely, even upon gracious dispositions;
In all this Job sinned not with his Mouth, nor charged God foolishly: But great, and violent afflictions, they work sometime strangely, even upon gracious dispositions;
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then ye shall see they shew themselves men, but give them time to pause, & to debate the matter with solid judgement, that they are masters of their wits,
then you shall see they show themselves men, but give them time to pause, & to debate the matter with solid judgement, that they Are Masters of their wits,
then, as Saint Peter, They go out, and weep bitterly: Now look to other men, that are habited in Infidelity, hardened in Atheisme, it is not passion that transports them,
then, as Saint Peter, They go out, and weep bitterly: Now look to other men, that Are habited in Infidelity, hardened in Atheism, it is not passion that transports them,
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but in their best advised thoughts, they study to contradict the truth of God, and of such means, Saint Iames, when he saith, NONLATINALPHABET, it signifies the Discrutatour, or Disputer against the promise.
but in their best advised thoughts, they study to contradict the truth of God, and of such means, Saint James, when he Says,, it signifies the Discrutatour, or Disputer against the promise.
for if such Cedars fell, such prime Saints sinned so fouly, should we be high-minded, and not rather fear? Secondly, Our circumspection and watchfulnesse against the occasions;
for if such Cedars fell, such prime Saints sinned so foully, should we be High-minded, and not rather Fear? Secondly, Our circumspection and watchfulness against the occasions;
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not from infidelity, not from blasphemy, &c. Fourthly, Even by this he would teach us, that the justification of the most righteous is of meer grace, which as it is the reason why we all carry about us a body of sinne in this life,
not from infidelity, not from blasphemy, etc. Fourthly, Even by this he would teach us, that the justification of the most righteous is of mere grace, which as it is the reason why we all carry about us a body of sin in this life,
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Fiftly, That humour of uncharitable, and mercilesse censuring of our brethren, overtaken by infirmity, God desires hereby to prevent, if it were possible;
Fifty, That humour of uncharitable, and merciless censuring of our brothers, overtaken by infirmity, God Desires hereby to prevent, if it were possible;
For, would they then have polished their own blemishes? But that indeed they were over-ruled by a supreamer power, whose glory they sought, not their own, in penning the Scritures for behoof of posterity:
For, would they then have polished their own blemishes? But that indeed they were overruled by a supreamer power, whose glory they sought, not their own, in penning the Scriptures for behoof of posterity:
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wherefore observe scarcely any of the Pen-men of Scripture, but have their blemishes noted; Moses his own, and his brother Aarons; Samuel the foul falls of his children; Isaiah his own detracting;
Wherefore observe scarcely any of the Penmen of Scripture, but have their blemishes noted; Moses his own, and his brother Aaron's; Samuel the foul falls of his children; Isaiah his own detracting;
But so, even from this argument, which Scripture it self natively affords, may we help and cure our infidelity, touching the question so much controverted,
But so, even from this argument, which Scripture it self natively affords, may we help and cure our infidelity, touching the question so much controverted,
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Take heed of passions hasty, and unadvised resolutions, whither may they carry us? Who knowes? To infidelity, to uncharitablenesse, to casting off of humanity ▪ A wise man will stablish his thoughts by Counsell:
Take heed of passion hasty, and unadvised resolutions, whither may they carry us? Who knows? To infidelity, to uncharitableness, to casting off of humanity ▪ A wise man will establish his thoughts by Counsel:
First, The one is, as Saint Paul calls it, Flesh and blood, carnall reason, whereon a man deliberating, shall finde a ground for the corruptest action to warrant, and encourage to it.
First, The one is, as Saint Paul calls it, Flesh and blood, carnal reason, whereon a man deliberating, shall find a ground for the corruptest actium to warrant, and encourage to it.
Now thus think, though according to flesh and blood they may seem advised resolutions; yet think, if they be not in their, First, Matter. Secondly, Measure.
Now thus think, though according to Flesh and blood they may seem advised resolutions; yet think, if they be not in their, First, Matter. Secondly, Measure.
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Yea, be they never so wise, yet so farre as they are not guided by religion, they are unadvised, they are foolish: 1 Sam. 16. How long wilt thou mourn for Saul? is there no end of thy sorrow? This makes it Carnall,
Yea, be they never so wise, yet so Far as they Are not guided by Religion, they Are unadvised, they Are foolish: 1 Sam. 16. How long wilt thou mourn for Saul? is there no end of thy sorrow? This makes it Carnal,
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It seemed an advised perswasion, which the elder brother would have fastned upon his father, Reason he had for it, He hath spent thy living with Harlots;
It seemed an advised persuasion, which the elder brother would have fastened upon his father, Reason he had for it, He hath spent thy living with Harlots;
but this let me say, Whatsoever affection of wrath, or love, or Grief, is not in the ground and measure of it subject to the law of God, that's unadvised;
but this let me say, Whatsoever affection of wrath, or love, or Grief, is not in the ground and measure of it Subject to the law of God, that's unadvised;
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and Saints, yea, God himself doth) not to notice the least degree of Grace, (and for it to thank God) not to cherish that Grace by all means, be it never so little, &c. These Resolutions are not from above,
and Saints, yea, God himself does) not to notice the least degree of Grace, (and for it to thank God) not to cherish that Grace by all means, be it never so little, etc. These Resolutions Are not from above,
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The parts are Two. First, The Addubitation, ver. 12. Secondly, The Answer, or Resolution, ver. 13, 14. He supposeth then, there is something which God expects from man in regard of his favours vouchsafed him;
The parts Are Two. First, The Addubitation, ver. 12. Secondly, The Answer, or Resolution, ver. 13, 14. He Supposeth then, there is something which God expects from man in regard of his favours vouchsafed him;
Wherefore it is blamefull in Hezekiah, that he rendred not according to the Lords kindnesse. That question of Moses, Deut. 10.12. Now Israel, what doth the Lord require of thee? supposeth that there is something expected, exacted;
Wherefore it is blameful in Hezekiah, that he rendered not according to the lords kindness. That question of Moses, Deuteronomy 10.12. Now Israel, what does the Lord require of thee? Supposeth that there is something expected, exacted;
not as an NONLATINALPHABET, as a recompence sufficient for the least favours done unto us, our righteousnesse extendeth not to him, saith David; Thousands of Rams, ten thousand rivers of Oil, Mic. 6.7. all are too little;
not as an, as a recompense sufficient for the lest favours done unto us, our righteousness extendeth not to him, Says David; Thousands of Rams, ten thousand Rivers of Oil, Mic. 6.7. all Are too little;
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Our Selves, our Lives, our Souls, our Bodies, Rom. 12.1. They are not Beneficij Compensatio; they are onely Testimonies, and signes of Thankfulnesse, so exacted, and so onely accepted.
Our Selves, our Lives, our Souls, our Bodies, Rom. 12.1. They Are not Beneficij Compensatio; they Are only Testimonies, and Signs of Thankfulness, so exacted, and so only accepted.
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You have heard I think of Meritum Congrui amongst Papists, and (though not under that tearm) yet some such thing is pressed by others, that there is a congruence, a meetnesse, a kinde of duty God owes to his creature, in respect of his own Nature, whereby he is obliged to do good unto it, because it is his creature;
You have herd I think of Merit Congrui among Papists, and (though not under that term) yet Some such thing is pressed by Others, that there is a congruence, a meetness, a kind of duty God owes to his creature, in respect of his own Nature, whereby he is obliged to do good unto it, Because it is his creature;
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for the marvellous deliverance of our brethren, preservation of our souls from pestilence, Is there nothing due to our God? Not so much as obedience? Not so much as mending what is amisse? Not so much as parting with the momentany pleasures of sinne? Yet, well fare the old heathen!
for the marvellous deliverance of our brothers, preservation of our Souls from pestilence, Is there nothing due to our God? Not so much as Obedience? Not so much as mending what is amiss? Not so much as parting with the momentany pleasures of sin? Yet, well fare the old heathen!
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there was not a victory, or a deliverance, but wrung from them a sacrifice to those idols, which they adored as God, Christians onely forsooth, God is of congruity at least, obliged unto, &c. Looke you,
there was not a victory, or a deliverance, but wrung from them a sacrifice to those Idols, which they adored as God, Christians only forsooth, God is of congruity At least, obliged unto, etc. Look you,
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before ever man or Angel was, he was God all-sufficient, and he made not the world to acquire any thing to himself, which he was or had not, for he is El-Schaddai, NONLATINALPHABET:
before ever man or Angel was, he was God All-sufficient, and he made not the world to acquire any thing to himself, which he was or had not, for he is El-shaddai,:
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as when the Gentiles sacrificed sonnes and daughters to God, who doubts but by parting with things so dear, they thought to promerit God? Yet mark Gods Spirits censure of them, 1 Cor. 10.20. The things which Gentiles sacrifice, they sacrifice not to God, but to devills.
as when the Gentiles sacrificed Sons and daughters to God, who doubts but by parting with things so dear, they Thought to promerit God? Yet mark God's Spirits censure of them, 1 Cor. 10.20. The things which Gentiles sacrifice, they sacrifice not to God, but to Devils.
Thirdly, Nay see how the Lord rejects sacrifices which himself prescribed; when in the manner of offering, they swerved from his prescript, Isa. 66.3.
Thirdly, Nay see how the Lord rejects Sacrifices which himself prescribed; when in the manner of offering, they swerved from his prescript, Isaiah 66.3.
in that himself hath prescribed, we may erre in the Modus: Two things therefore I prescribe to every man willing to be informed of his duty in this kinde.
in that himself hath prescribed, we may err in the Modus: Two things Therefore I prescribe to every man willing to be informed of his duty in this kind.
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it is not difference of meats, or strict keeping of Lent, it is not numbring of prayers, &c. Who hath required these things at our hands? These have their place according to their kinde, and ends;
it is not difference of Meats, or strict keeping of Lent, it is not numbering of Prayers, etc. Who hath required these things At our hands? These have their place according to their kind, and ends;
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but the main of all is this; First, For the generall, break off thy sinnes by righteousnesse, Dan. 4.27. else fear, a worse thing will come unto thee, Ioh. 5.14.
but the main of all is this; First, For the general, break off thy Sins by righteousness, Dan. 4.27. Else Fear, a Worse thing will come unto thee, John 5.14.
think not the wonted measure of service will serve the turn, but now sith God gives thee rest from thy troubles and fears, think he lookes for thy service doubled from thee,
think not the wonted measure of service will serve the turn, but now sith God gives thee rest from thy Troubles and fears, think he looks for thy service doubled from thee,
leprosie it self, nor pestilence is more contagious, yet will we into such company? we willingly sport our selves with their sinnes, unwillingly we shall be plagued with their plagues;
leprosy it self, nor pestilence is more contagious, yet will we into such company? we willingly sport our selves with their Sins, unwillingly we shall be plagued with their plagues;
1 Cor. 5. Know you not that a little leaven leaveneth the whole lump? I beseech you, brethren, think of this, you especially that professe the fear of God;
1 Cor. 5. Know you not that a little leaven leaveneth the Whole lump? I beseech you, brothers, think of this, you especially that profess the Fear of God;
I am perswaded God aimed at this, That they that would not when they had health, might not in their greatest Necessity approach to the Comforts that are tendred unto us:
I am persuaded God aimed At this, That they that would not when they had health, might not in their greatest Necessity approach to the Comforts that Are tendered unto us:
Think then the Lord speaks to thee by this judgement, as Saint Paul to the Hebrews, Heb. 10.25. forsake not the gathering together of Saints, for there is God specially, many times extraordinarily present with his Ordinance.
Think then the Lord speaks to thee by this judgement, as Saint Paul to the Hebrews, Hebrew 10.25. forsake not the gathering together of Saints, for there is God specially, many times extraordinarily present with his Ordinance.
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And think God by this judgement calls thee to the duty. Next for the Modus, What shall I render? Isa. 1.12. Who hath required these things? Isa. 58.5. Is it such a fast that I have chosen? The things were required, but they failed in the manner.
And think God by this judgement calls thee to the duty. Next for the Modus, What shall I render? Isaiah 1.12. Who hath required these things? Isaiah 58.5. Is it such a fast that I have chosen? The things were required, but they failed in the manner.
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Thirdly, Let it come cheerfully from thee, whatsoever thou performest to God, 1 Chron. 28.9. non quantum, but ex quanto; not what thou bringest, but with what good affection, and cheare, thou bringest, is accepted; God loves a cheerefull giver. 2 Cor. 9.7. What shall I render? The second thing David here commends to us in this his Rhetoricall question, is, The nature of a heart truely thankfull:
Thirdly, Let it come cheerfully from thee, whatsoever thou performest to God, 1 Chronicles 28.9. non quantum, but ex quanto; not what thou bringest, but with what good affection, and cheer, thou bringest, is accepted; God loves a cheerful giver. 2 Cor. 9.7. What shall I render? The second thing David Here commends to us in this his Rhetorical question, is, The nature of a heart truly thankful:
Secondly, If we way how in nothing we obliged him; for who hath given him first? see Rom. 11.35. but onely his meere grace and mercy, because he had a favour to us.
Secondly, If we weigh how in nothing we obliged him; for who hath given him First? see Rom. 11.35. but only his mere grace and mercy, Because he had a favour to us.
so we for an Apple, Genes. 3. Tit. 3. Fourthly, How weak, and imperfect the purest services are that come from us to him, stained as menstruous Clothes, Isa. 64.6. Prove it as one maine difference twixt Gods true Children, and Hypocrites in the Church.
so we for an Apple, Genesis. 3. Tit. 3. Fourthly, How weak, and imperfect the Purest services Are that come from us to him, stained as menstruous Clothes, Isaiah 64.6. Prove it as one main difference betwixt God's true Children, and Hypocrites in the Church.
Cain for forme brings an offering as doth Abel, Gen. 4. but God had respect to Abel's, not to Cain's; Cain brings at adventure, any thing he thought would serve his turne:
Cain for Form brings an offering as does Abel, Gen. 4. but God had respect to Abel's, not to Cain's; Cain brings At adventure, any thing he Thought would serve his turn:
Who can in this kinde excuse himself? The prime, and vigour of our life how have we spent upon the service of Satan? our best wits how have we tyred and wasted in vanity? The Refuse that age hath left us how hardly affoord we to our God? The Attention we yeeld unto Gods Word, is it comparable to that we yeeld to a Judge,
Who can in this kind excuse himself? The prime, and vigour of our life how have we spent upon the service of Satan? our best wits how have we tired and wasted in vanity? The Refuse that age hath left us how hardly afford we to our God? The Attention we yield unto God's Word, is it comparable to that we yield to a Judge,
or a Justices charge? The Threats of our God, do we so tremble at as at the Threats of Men? The kindnesse of God do we so value as the favour of Men? we do not, such is our sensuality, such our more love of men, of our selves,
or a Justices charge? The Treats of our God, do we so tremble At as At the Treats of Men? The kindness of God do we so valve as the favour of Men? we do not, such is our sensuality, such our more love of men, of our selves,
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his Word not onely purely, but plentifully preached; Yea, his Spirit, his Sonne, Himself: Thus hath he magnified his kindnesse to us; Wretched men that we are!
his Word not only purely, but plentifully preached; Yea, his Spirit, his Son, Himself: Thus hath he magnified his kindness to us; Wretched men that we Are!
Security and Safety, while they dayly carry their lives in their hands; Liberty to serve him, while they many in corners are forced to steal their Devotions:
Security and Safety, while they daily carry their lives in their hands; Liberty to serve him, while they many in corners Are forced to steal their Devotions:
and sincerely taught you ▪ there be neighbouring Congregations, that since the dayes of Superstition never yet enjoyed the blessing to have a preaching ministry setled amongst them;
and sincerely taught you ▪ there be neighbouring Congregations, that since the days of Superstition never yet enjoyed the blessing to have a preaching Ministry settled among them;
How many see you still living and dying in grosse ignorance of God, in wilfull Rebellion and Disobedience? And yet there be those again that may say, God hath blessed the means of grace to them, their eyes are enlightned to see, their hearts affected to love, and obey his Truth.
How many see you still living and dying in gross ignorance of God, in wilful Rebellion and Disobedience? And yet there be those again that may say, God hath blessed the means of grace to them, their eyes Are enlightened to see, their hearts affected to love, and obey his Truth.
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God never warrants either drunkennesse, or drinkings with excesse of riot to any, 1 Pet. 4.3. and yet I am perswaded that profane Custome hath originally grounded it self from hence:
God never warrants either Drunkenness, or drinkings with excess of riot to any, 1 Pet. 4.3. and yet I am persuaded that profane Custom hath originally grounded it self from hence:
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St Ambrose, in his time, speaks of some Custome they had to drink Pro Salute Imperatorum; but well converts it to Oramus pro Salute Imperatorum: The God we serve is not the Idoll Bacchus, to be propitiated with drinking, or drunkennesse;
Saint Ambrose, in his time, speaks of Some Custom they had to drink Pro Salute Emperor; but well converts it to Oramus Pro Salute Emperor: The God we serve is not the Idol Bacchus, to be propitiated with drinking, or Drunkenness;
Marry the Sinner or trespasser partook in it. Thirdly, They had Peace-offerings, Levit. 7.11. which were offered in liew of deliverance, and safety from God;
Marry the Sinner or trespasser partook in it. Thirdly, They had Peace-offerings, Levit. 7.11. which were offered in lieu of deliverance, and safety from God;
the residue to the Offerer, and those whom he invited to partake in the Feast: Examples hereof, see 1 Sam. 16.3. Prov. 7.14. and, which is most to purpose, because I think we have thereof what was done according to the promise here;
the residue to the Offerer, and those whom he invited to partake in the Feast: Examples hereof, see 1 Sam. 16.3. Curae 7.14. and, which is most to purpose, Because I think we have thereof what was done according to the promise Here;
From which ceremonious Ordinance, grounded upon these foundations, something might be observed, which toucheth us: ye have been taught, that though ordinances of Jews binds us not in their superficies,
From which ceremonious Ordinance, grounded upon these foundations, something might be observed, which touches us: you have been taught, that though ordinances of jews binds us not in their superficies,
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as for example, though we be not bound to abstain from Swines-flesh, yet we are taught by the Ceremony to abstain from Luxury, which that Ceremoniall Observation led unto;
as for Exampl, though we be not bound to abstain from Swine's flesh, yet we Are taught by the Ceremony to abstain from Luxury, which that Ceremonial Observation led unto;
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but to use all good means to excite our selves with chearfulnesse to praise his Name, see Psal. 103. Isa. 38. This is that which the Rule interpreting the Commandments leads us unto;
but to use all good means to excite our selves with cheerfulness to praise his Name, see Psalm 103. Isaiah 38. This is that which the Rule interpreting the commandments leads us unto;
because the duty without it cannot be acquired, frugality therefore is required; so where drunkennesse is forbidden, company with drunkards is forbidden;
Because the duty without it cannot be acquired, frugality Therefore is required; so where Drunkenness is forbidden, company with drunkards is forbidden;
where chastity is commanded, abstinence from lascivious company is commanded; where giving to them that need, there labour is enjoyned, Eph. 4.28, &c. We seem to love good duties, yet to be out of the love of the means;
where chastity is commanded, abstinence from lascivious company is commanded; where giving to them that need, there labour is enjoined, Ephesians 4.28, etc. We seem to love good duties, yet to be out of the love of the means;
First, God never accounts that man willing to be saved, or to do any thing available to salvation, that refuseth the means he affords to salvation; Matth. 23.37. I would have gathered you, you would not;
First, God never accounts that man willing to be saved, or to do any thing available to salvation, that Refuseth the means he affords to salvation; Matthew 23.37. I would have gathered you, you would not;
yet, First, Upon our contempt they may be cursed to us, (that though we hear, we shall not understand) and become occasions of our farther blindnesse, and hardening.
yet, First, Upon our contempt they may be cursed to us, (that though we hear, we shall not understand) and become occasions of our farther blindness, and hardening.
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so did Andrew and Philip, Ioh. 1.46. so it was prophesied of the last times, Zech. 8. Isa. 2. but our times live to confute prophesies. We have these Reasons.
so did Andrew and Philip, John 1.46. so it was prophesied of the last times, Zechariah 8. Isaiah 2. but our times live to confute prophecies. We have these Reasons.
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Thirdly, Compassion, me thinks, should move us, Iud. 23. It is likely they that praise God for us, would more praise him for themselves. Taxed here are.
Thirdly, Compassion, me thinks, should move us, Iud. 23. It is likely they that praise God for us, would more praise him for themselves. Taxed Here Are.
Abrahams commendation was, he would charge servants and children after him; His sonnes we are, if we walk in his steps. Secondly, Hinderers of the duty.
Abrahams commendation was, he would charge Servants and children After him; His Sons we Are, if we walk in his steps. Secondly, Hinderers of the duty.
and consider the end why he gives us gifts, not for our own benefit onely, 1 Cor. 12.7. but for the benefit and profit of others, see Luke 20.32. When thou art converted, strengthen thy brethren.
and Consider the end why he gives us Gifts, not for our own benefit only, 1 Cor. 12.7. but for the benefit and profit of Others, see Lycia 20.32. When thou art converted, strengthen thy brothers.
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and if I be not deceived, this is the reason Saint Paul urgeth on us to do good to all, Gal. 6.10. and our Saviour, Let men see our good works, that if nothing else, yet the taste of our table-chear may draw them to God;
and if I be not deceived, this is the reason Saint Paul urges on us to do good to all, Gal. 6.10. and our Saviour, Let men see our good works, that if nothing Else, yet the taste of our table-chear may draw them to God;
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understand relieving of naturall necessities, is a work of humanity, not onely of Christian duty. Secondly, Respect to them occasions their liking of our Religion, the Faith that we professe,
understand relieving of natural necessities, is a work of humanity, not only of Christian duty. Secondly, Respect to them occasions their liking of our Religion, the Faith that we profess,
VERSE XI. V. I will pay my Vowes unto the Lord: now in the presence of all his people. A Second Branch of Resolution; I will pay my vows. Wherein are three things observable.
VERSE XI. V. I will pay my Vows unto the Lord: now in the presence of all his people. A Second Branch of Resolution; I will pay my vows. Wherein Are three things observable.
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when it is made to man, truth is violated, if performance follow not; when to God, not truth onely, but piety is violated; Religion binding to performance;
when it is made to man, truth is violated, if performance follow not; when to God, not truth only, but piety is violated; Religion binding to performance;
Thirdly, Iuramentum, when to the promise an oath is added for confirmation, the Promiser obliging himself to God under the penalty of a losse to performance;
Thirdly, Iuramentum, when to the promise an oath is added for confirmation, the Promiser obliging himself to God under the penalty of a loss to performance;
for vowes and prayers have all the same Objectum cui, because they are both Actus Religionis: so differs it from a promise generally taken, which may be made to men;
for vows and Prayers have all the same Objectum cui, Because they Are both Actus Religion: so differs it from a promise generally taken, which may be made to men;
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Secondly, And intention to binde our selves to performance, ye have the full and perfect nature of a vow. Kindes are diversly distinguished. First, By their matter;
Secondly, And intention to bind our selves to performance, you have the full and perfect nature of a Voelli. Kinds Are diversely distinguished. First, By their matter;
examples we have, Gen. 28. The Lord shall be my God, see also, Psal. 119. and Psal. 56.12. Thy vows are upon me, O God, I will render praises unto thee.
Examples we have, Gen. 28. The Lord shall be my God, see also, Psalm 119. and Psalm 56.12. Thy vows Are upon me, Oh God, I will render praises unto thee.
Secondly, Monitours, and excitements to more carefull observation: Thus it fares with us often; our necessity, or perill, oft wrings from us purpose and promises of more strict obedience;
Secondly, Monitors, and excitements to more careful observation: Thus it fares with us often; our necessity, or peril, oft wrings from us purpose and promises of more strict Obedience;
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Secondly, There are vows, Moraliter Impia; such that of those good fellows, Act. 23. who bound themselves by a vow, by a cursing to eat nothing, till they had slain Paul; such frequent amongst Papists, confirmed not onely by oathes,
Secondly, There Are vows, Moraliter Impia; such that of those good Fellows, Act. 23. who bound themselves by a Voelli, by a cursing to eat nothing, till they had slave Paul; such frequent among Papists, confirmed not only by Oaths,
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or if by the use of some delicious diet, he should finde himself infested with motions of luxury, Nihilo satius fecerit, then by vow to binde himself to abstinence;
or if by the use of Some delicious diet, he should find himself infested with motions of luxury, Nihilo Satius fecerit, then by Voelli to bind himself to abstinence;
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I spare mention of the horrible, and hellish vows of the Papists, &c. I have heard, and taken some such from our people, that conceiving dislike of the Minister, have vowed never more to hear him: Impious wretch!
I spare mention of the horrible, and hellish vows of the Papists, etc. I have herd, and taken Some such from our people, that conceiving dislike of the Minister, have vowed never more to hear him: Impious wretch!
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Wilt thou therefore neglect, and contemne the Word of God, because thou distastest the person of the Minister? What a poor vengeance is this? And on whom falls it,
Wilt thou Therefore neglect, and contemn the Word of God, Because thou distastest the person of the Minister? What a poor vengeance is this? And on whom falls it,
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but upon thine own soul? Thou art angry at the Minister, therefore thou wilt put from thee thine own salvation, Act. 13. Such that of many mercilesse, and hard-hearted Nabals, who to save their Penny, their Crums;
but upon thine own soul? Thou art angry At the Minister, Therefore thou wilt put from thee thine own salvation, Act. 13. Such that of many merciless, and hardhearted Nabal's, who to save their Penny, their Crumbs;
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by vow binde themselves never to lend, never to give, Deut. 15. thoughts of Belial, saith Moses: How dwells the love of the Father in you? how observe you the precept, Do good to all? Gal. 6.10. how observe you the end of Gods larger distribution? Ye are Stewards.
by Voelli bind themselves never to lend, never to give, Deuteronomy 15. thoughts of Belial, Says Moses: How dwells the love of the Father in you? how observe you the precept, Do good to all? Gal. 6.10. how observe you the end of God's larger distribution? You Are Stewards.
That in our self-will, we either vow, or set purpose to restrain our selves from duties of Charity to which by instinct of Nature we stand ever obliged, especially to the children of our own loynes:
That in our self-will, we either Voelli, or Set purpose to restrain our selves from duties of Charity to which by instinct of Nature we stand ever obliged, especially to the children of our own loins:
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Let them grow, though in fervour of youth, to notorious exorbitancy, we have vowed, it seems, never more to admit them to society, conversation, no not sight, or conference:
Let them grow, though in fervour of youth, to notorious exorbitancy, we have vowed, it seems, never more to admit them to society, Conversation, no not sighed, or conference:
discourage them not, Collos. 3. Thirdly, But hath he given them repentance to come out of the snare of the Devill? How do Angels joy in them? how should all Christians rejoyce in it? most of all, Parents, Luk. 15. What grief like this? To think I am father of a Castaway, specially when Conscience suggests, I have faulted in duty, see 2. Sam. 18.33.
discourage them not, Colossians 3. Thirdly, But hath he given them Repentance to come out of the snare of the devil? How do Angels joy in them? how should all Christians rejoice in it? most of all, Parents, Luk. 15. What grief like this? To think I am father of a Castaway, specially when Conscience suggests, I have faulted in duty, see 2. Sam. 18.33.
though a Manachee, a Fornicatour, as his own confession is, till she had procured from God his conversion? And what a worthy Instrument of Gods glory proved he? Certainely it is true, scarce any have proved more excellent Instruments of Gods glory,
though a Manachee, a Fornicator, as his own Confessi is, till she had procured from God his conversion? And what a worthy Instrument of God's glory proved he? Certainly it is true, scarce any have proved more excellent Instruments of God's glory,
And thence is the exception our Divines justly take against the vows of Chastity in single life, which they impose on all that enter state of Religion; especially upon their Priests.
And thence is the exception our Divines justly take against the vows of Chastity in single life, which they impose on all that enter state of Religion; especially upon their Priests.
or, as they call it, Priveleged? Saint Paul saith it is a proper gift, 1 Cor. 7. our Saviour, non datur omnibus. Secondly, They must shew that God hath given promise, they shall receive if they seek it;
or, as they call it, Priveleged? Saint Paul Says it is a proper gift, 1 Cor. 7. our Saviour, non datur omnibus. Secondly, They must show that God hath given promise, they shall receive if they seek it;
For first, Where hast thou promise, God will give such a NONLATINALPHABET, as to Abraham? Secondly, Where hast thou promise, thou shalt never conflict with doubting? never have thy attention disturbed with wandering imaginations? The main of the graces for their substance God hath promised;
For First, Where hast thou promise, God will give such a, as to Abraham? Secondly, Where hast thou promise, thou shalt never conflict with doubting? never have thy attention disturbed with wandering Imaginations? The main of the graces for their substance God hath promised;
Secondly, And that minde, or intention, brought to such things vowed, and their performance makes thee culpable of will worship, and voluntary Religion.
Secondly, And that mind, or intention, brought to such things vowed, and their performance makes thee culpable of will worship, and voluntary Religion.
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as it is done so, what is it but will-worship, and voluntary Religion? Lastly, Particularizing in the matter of the vow, best suits with prudence. Reason is.
as it is done so, what is it but will-worship, and voluntary Religion? Lastly, Particularizing in the matter of the Voelli, best suits with prudence. Reason is.
Secondly, There is Typus, and Archetypus. Paterns, are Saints and Angels; Archetypes are God, and his Christ; Eph. 5.1. Be ye followers of God as children; Learn of me, Mat. 11.29. see 1 Cor. 11.1. The world runnes astray by means of example;
Secondly, There is Typhus, and Archetypus. Patterns, Are Saints and Angels; Archetypes Are God, and his christ; Ephesians 5.1. Be you followers of God as children; Learn of me, Mathew 11.29. see 1 Cor. 11.1. The world runs astray by means of Exampl;
as Christians, &c. Secondly, Some things they did by vertue of their speciall calling, Ministers preached, Magistrates punished with death, made war against common enemies:
as Christians, etc. Secondly, some things they did by virtue of their special calling, Ministers preached, Magistrates punished with death, made war against Common enemies:
Amongst Ministers, all are not of one rank; There are Apostles, Evangelists, Pastours; Not every thing that an Apostle did, is warrantable for every Pastour:
among Ministers, all Are not of one rank; There Are Apostles, Evangelists, Pastors; Not every thing that an Apostle did, is warrantable for every Pastor:
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Fourthly, Some things they did warrantably out of extraordinary instinct, as Phineas, Num. 25. as Elias, 2 Kings 1. confer Luke 9. These not warrantable to us,
Fourthly, some things they did warrantably out of extraordinary instinct, as Phinehas, Num. 25. as Elias, 2 Kings 1. confer Lycia 9. These not warrantable to us,
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except we are sure of like instinct, and inspiration. In short; For the matter of example, and bond, or warrant from them for the like; These two principall Rules remember.
except we Are sure of like instinct, and inspiration. In short; For the matter of Exampl, and bound, or warrant from them for the like; These two principal Rules Remember.
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First, Are they congruent to the Archetype, the chief Patern, God and his Christ, in things that are capable of imitation; therein be bold to imitate:
First, are they congruent to the Archetype, the chief Pattern, God and his christ, in things that Are capable of imitation; therein be bold to imitate:
God pardons great sinners repenting, Eph. 4.32. as dear children herein imitate: God is provoked every day, and yet loads us daily with his benefits;
God Pardons great Sinners repenting, Ephesians 4.32. as dear children herein imitate: God is provoked every day, and yet loads us daily with his benefits;
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Thou sinnest by bare omission, thou sinnest more, if thou neglect excitement by their example; The Rule is Precept; Example is the excitement. To the question now; Thus is the answer easie:
Thou Sinnest by bore omission, thou Sinnest more, if thou neglect excitement by their Exampl; The Rule is Precept; Exampl is the excitement. To the question now; Thus is the answer easy:
First, So is the generall Precept, Vovete, & reddite Deo, Psal. 76.11. see Deut. 23.21, 22. and Eccles. 5.6. where are three severall reasons to urge it.
First, So is the general Precept, Vow, & Give back God, Psalm 76.11. see Deuteronomy 23.21, 22. and Eccles. 5.6. where Are three several Reasons to urge it.
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Admits the Precept no Dispensation? Answ. Many things Popish Scholemen, and Canonists talk of dispensing with thus; and cases they put many: Hold it for a Rule;
Admits the Precept no Dispensation? Answer Many things Popish Schoolmen, and Canonists talk of dispensing with thus; and cases they put many: Hold it for a Rule;
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Vovete, & reddite; Can man dispense with the Law of God? Howbeit there are dispensations, or something equivalent, which providence sometimes casts upon us;
Vow, & Give back; Can man dispense with the Law of God? Howbeit there Are dispensations, or something equivalent, which providence sometime Cast upon us;
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Secondly, Though a new increasing for that crosse accident presently ensue not; yet whilest the purpose is continued, though the act be not at large performed;
Secondly, Though a new increasing for that cross accident presently ensue not; yet whilst the purpose is continued, though the act be not At large performed;
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Baptisme is the entrance of our covenant with God, wherein as God bindes himself, under his hand and seal, to give us remission of sinnes, and life everlasting;
Baptism is the Entrance of our Covenant with God, wherein as God binds himself, under his hand and seal, to give us remission of Sins, and life everlasting;
and how the Spirit of the air hath ruled in him? It is enough, that we have violated the Precept, it should go near our hearts, that we have withall violated that solemn vow made to God in our Baptisme.
and how the Spirit of the air hath ruled in him? It is enough, that we have violated the Precept, it should go near our hearts, that we have withal violated that solemn Voelli made to God in our Baptism.
that we daily offer up bodies, and souls, and lives, all corruptions to be mortified, all that the faculties of soul and body will stretch unto, to be employed to the service, and glory of God:
that we daily offer up bodies, and Souls, and lives, all corruptions to be mortified, all that the faculties of soul and body will stretch unto, to be employed to the service, and glory of God:
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Thirdly, And our own hearts examined, will tell us we have failed in our Restipulation: What if we perish as our brethren, by plague, pestilence, famine, sword, is God unrighteous,
Thirdly, And our own hearts examined, will tell us we have failed in our Restipulation: What if we perish as our brothers, by plague, pestilence, famine, sword, is God unrighteous,
Secondly, Commonly worse, and greater calamities befall us, as Iob 5.14. Psal. 16. There being nothing, wherewith God is more provoked then by being deluded.
Secondly, Commonly Worse, and greater calamities befall us, as Job 5.14. Psalm 16. There being nothing, wherewith God is more provoked then by being deluded.
vain-glory is when either by vain means which deserve not praise, or when by good duties in themselves praise-worthy, men seek the praise of men, more then the glory of God, Ioh. 12.43. otherwise, by holy means to seek good name amongst men, with intentionall reference to the glory of God, is not to be vain-glorious, see Phil. 4.7. What then moved him to make this choice? First, The good of men. Secondly, The glory of God.
vainglory is when either by vain means which deserve not praise, or when by good duties in themselves praiseworthy, men seek the praise of men, more then the glory of God, John 12.43. otherwise, by holy means to seek good name among men, with intentional Referente to the glory of God, is not to be vainglorious, see Philip 4.7. What then moved him to make this choice? First, The good of men. Secondly, The glory of God.
Secondly, The adorning of the Gospel; Therefore shew all good fidelity, Tit. 3.10. To be faithfull sufficeth thee perhaps for thy conscience, but it sufficeth not for the adorning of the Gospel;
Secondly, The adorning of the Gospel; Therefore show all good Fidis, Tit. 3.10. To be faithful Suffices thee perhaps for thy conscience, but it Suffices not for the adorning of the Gospel;
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whose duty is also to be examples to the Churches of God, 2 Cor. 9.2. Filfty, For stopping the mouthes of them, that are ready to blaspheme, 1 Pet. 3.16.
whose duty is also to be Examples to the Churches of God, 2 Cor. 9.2. Filfty, For stopping the mouths of them, that Are ready to Blaspheme, 1 Pet. 3.16.
We are grown horribly wilde, and wanton in playing with Scriptures, and inferring from them, since God hath restored us liberty to acquaint our selves with the Letter;
We Are grown horribly wild, and wanton in playing with Scriptures, and inferring from them, since God hath restored us liberty to acquaint our selves with the letter;
I dare say, our Saviour never meant it, except S. Paul contradict our Saviour, 1 Tim. 2.8. Pray in all places; and Hannah her instance warrants the same, 1 Sam. 1.13.
I Dare say, our Saviour never meant it, except S. Paul contradict our Saviour, 1 Tim. 2.8. Pray in all places; and Hannah her instance warrants the same, 1 Sam. 1.13.
First, It was never our Saviours intention to inhibite all publique performance of any personall duty, for see Matth. 5.16. He would never then have said, Let them see your good works: see the place Matth. 6.5.
First, It was never our Saviors intention to inhibit all public performance of any personal duty, for see Matthew 5.16. He would never then have said, Let them see your good works: see the place Matthew 6.5.
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and notice of Men is made utmost end of our Devotion, and Charity, that is forbidden, when we seek it as our reward, ver. 2. Understand therefore that these are to be understood Comparatively;
and notice of Men is made utmost end of our Devotion, and Charity, that is forbidden, when we seek it as our reward, ver. 2. Understand Therefore that these Are to be understood Comparatively;
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and we are so loath to do our devotions, and good duties in the sight of men, that we chuse rather to omit what is convenient in Devotion, and Charity.
and we Are so loath to do our devotions, and good duties in the sighed of men, that we choose rather to omit what is convenient in Devotion, and Charity.
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for that by specialty God is their God, and his favours to them are all Cum Privilegio: Some favours indeed are common to his children with the world, as preservation;
for that by specialty God is their God, and his favours to them Are all Cum Privilegio: some favours indeed Are Common to his children with the world, as preservation;
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But his word is shewn to Iacob onely, his statutes to Israel, Psal. 147.20. To his Church visible, and hypocrites therein, he gives his word, but to them mostly in Parables;
But his word is shown to Iacob only, his statutes to Israel, Psalm 147.20. To his Church visible, and Hypocrites therein, he gives his word, but to them mostly in Parables;
but through their neglect it aggravates their damnation, Matth 11. To his children onely it is Gods power to salvation, Rom. 1.16. Herein therefore we should be specially observant.
but through their neglect it aggravates their damnation, Matthew 11. To his children only it is God's power to salvation, Rom. 1.16. Herein Therefore we should be specially observant.
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whether God be Almighty, Just, Mercifull, &c. in his own Nature, or whether so in those graces that are convayed to them with a p ivelege, about Adoption, Regeneration, Perseverance, &c. This part of Prudence let us learn;
whither God be Almighty, Just, Merciful, etc. in his own Nature, or whither so in those graces that Are conveyed to them with a p ivelege, about Adoption, Regeneration, Perseverance, etc. This part of Prudence let us Learn;
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Fiftly, And there •re wherein every of Gods children have something extraordinary. I would have none of Gods favours put over without notice, and observation;
Fifty, And there •re wherein every of God's children have something extraordinary. I would have none of God's favours put over without notice, and observation;
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specially those that are peculiar to his children; least of all those, wherein God hath manifested his mercy towards us above his children, and own dear servants;
specially those that Are peculiar to his children; least of all those, wherein God hath manifested his mercy towards us above his children, and own dear Servants;
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Speculative knowledge, I confesse, is an excellent gift of God, and necessary to salvation, yet we erre, if we think it sufficient; see Phil. 3.8. There are these evidences whereby you may judge of it in your selves.
Speculative knowledge, I confess, is an excellent gift of God, and necessary to salvation, yet we err, if we think it sufficient; see Philip 3.8. There Are these evidences whereby you may judge of it in your selves.
First, What grace, or mercy, we taste from God, we are propense to shew to others; Ephes. 5.1. In forgivenesse; Eph. 4.32. NONLATINALPHABET, in patience, in communicating what our selves have experimented, 2 Cor. 1.6, &c. Secondly, Wonderfull desirous of winning others to like experience of Gods favour, see Psal. 34.8. Psal. 66.16.
First, What grace, or mercy, we taste from God, we Are propense to show to Others; Ephesians 5.1. In forgiveness; Ephesians 4.32., in patience, in communicating what our selves have experimented, 2 Cor. 1.6, etc. Secondly, Wonderful desirous of winning Others to like experience of God's favour, see Psalm 34.8. Psalm 66.16.
and rescued me from the jaws of death: So pleaseth it God, to give his children speciall experience of generall documents; therefore saith David, Psal. 34.8. Taste, and see: 1 Pet. 2.3. Ye have tasted that the Lord is gracious: Phil. 1.9. Knowledge and experience. Reasons are.
and rescued me from the Jaws of death: So Pleases it God, to give his children special experience of general documents; Therefore Says David, Psalm 34.8. Taste, and see: 1 Pet. 2.3. You have tasted that the Lord is gracious: Philip 1.9. Knowledge and experience. Reasons Are.
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and are generally inclined to walk by sense rather then by faith, 2 Cor. 5. God considereth our mould, Psal. 103. and therefore tempers his proceeding to our infirmity,
and Are generally inclined to walk by sense rather then by faith, 2 Cor. 5. God Considereth our mould, Psalm 103. and Therefore tempers his proceeding to our infirmity,
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that though the generalls of Doctrine touching Gods Nature, and Will, and speciall love to his children, be propounded to all mens mindes in the Church;
that though the generals of Doctrine touching God's Nature, and Will, and special love to his children, be propounded to all men's minds in the Church;
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yet this experimentall teaching, in things that concern life, and godlinesse, is the priveledge of the chosen; Ioh. 6.45. They shall be all taught of God, they onely in this manner;
yet this experimental teaching, in things that concern life, and godliness, is the privilege of the chosen; John 6.45. They shall be all taught of God, they only in this manner;
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There are two kindes, or degrees of knowledge; One speculative, the other practicall, or experimentall; The speculative standeth in contemplation; this had Balaam, Numb. 23.10. thence grew his passionate wish;
There Are two Kinds, or Degrees of knowledge; One speculative, the other practical, or experimental; The speculative Stands in contemplation; this had balaam, Numb. 23.10. thence grew his passionate wish;
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Will it proceed? God tenderly respects the life of David, Is he therefore so to all his children? Above in the handling of the fifth Verse, we had an enquiry,
Will it proceed? God tenderly respects the life of David, Is he Therefore so to all his children? Above in the handling of the fifth Verse, we had an enquiry,
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Now it is to be enquired, How farre generall Doctrines of favour may be made from particular experiments? Surely, ye shall finde it common in Scriptures, from particular actions of God in patience,
Now it is to be inquired, How Far general Doctrines of favour may be made from particular experiments? Surely, you shall find it Common in Scriptures, from particular actions of God in patience,
He had mercy on me repenting, therefore will save all penitent sinners, 1 Tim. 1.16. With Jews receiving Sacraments he was not pleased, 1 Cor. 10.5. therefore, may not Christians presume of favour, because they enjoy the Sacraments;
He had mercy on me repenting, Therefore will save all penitent Sinners, 1 Tim. 1.16. With jews receiving Sacraments he was not pleased, 1 Cor. 10.5. Therefore, may not Christians presume of favour, Because they enjoy the Sacraments;
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He plagued them for murmuring, for idolatry, fornication, therefore take heed of like sinnes; Rom. 11.20. He spared not naturall branches, therefore not thee, but fear also, not being high-minded, thine own cutting off likewise. Cautions here are these.
He plagued them for murmuring, for idolatry, fornication, Therefore take heed of like Sins; Rom. 11.20. He spared not natural branches, Therefore not thee, but Fear also, not being High-minded, thine own cutting off likewise. Cautions Here Are these.
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with God there is no respect of persons, A conclusion in the word of God, I perceive it, saith Saint Peter, Act. 10.34. All penitents shall be saved, Ezek. 18. that's confirmed from Saint Pauls experience, 1 Tim. 1.16. Precious is the blood of Saints in Gods sight, Psal. 72.14. from experience David affirms it:
with God there is no respect of Persons, A conclusion in the word of God, I perceive it, Says Saint Peter, Act. 10.34. All penitents shall be saved, Ezekiel 18. that's confirmed from Saint Paul's experience, 1 Tim. 1.16. Precious is the blood of Saints in God's sighed, Psalm 72.14. from experience David affirms it:
except according to the promise of God, who gives to every one severally as he will, 1 Cor. 12.11. Fiftly, In application of the generall in other mens experiments to thy self, be sure thou bring like qualification;
except according to the promise of God, who gives to every one severally as he will, 1 Cor. 12.11. Fifty, In application of the general in other men's experiments to thy self, be sure thou bring like qualification;
but repenting, &c. Slight not therefore thine own, or other mens personall experiences, they bring great good unto much confirmation to faith concerning the generalls;
but repenting, etc. Slight not Therefore thine own, or other men's personal experiences, they bring great good unto much confirmation to faith Concerning the generals;
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Mercy shall be upon such, as upon the Israel of God, yet it is upon such as walk after the right Rule, That's a true Rule, God will provide thee competencie according to thy state,
Mercy shall be upon such, as upon the Israel of God, yet it is upon such as walk After the right Rule, That's a true Rule, God will provide thee competency according to thy state,
most plentifully we have seen it experimented, to Elias, Elisha the Prophets under Iezabel; Why doubt we, Oh we of little faith? and our selves have experimented in many particular perills,
most plentifully we have seen it experimented, to Elias, Elisha the prophets under Jezebel; Why doubt we, O we of little faith? and our selves have experimented in many particular perils,
and deliverances, and preservations, and provisions that God hath made for us; And surely, God is rich in mercy to all, Rom. 10.12. and with him is no respect of persons;
and Deliverances, and preservations, and provisions that God hath made for us; And surely, God is rich in mercy to all, Rom. 10.12. and with him is no respect of Persons;
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It is enunciated in one simple proposition, tending to explicate the esteem God holds of the death of Saints, which some interpret of his Saints in death;
It is enunciated in one simple proposition, tending to explicate the esteem God holds of the death of Saints, which Some interpret of his Saints in death;
Now whether he means their naturall, or violent death inflicted by persecutours, may be quaere'd; Rather this latter, as Psal. 72.14. Their blood is precious; to this circumstances of the Text invite us.
Now whither he means their natural, or violent death inflicted by persecutors, may be quaereed; Rather this latter, as Psalm 72.14. Their blood is precious; to this Circumstances of the Text invite us.
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And this is that we have doctrinally, Psal. 72.14. He doth redeem their soul from deceit and violence, that neither sword, nor cruelty prevails to overthrow it; Psal. 37.32. Wicked watcheth Righteous, seeketh to slay him, Vers. 33. The Lord will not leave him in his hand.
And this is that we have doctrinally, Psalm 72.14. He does Redeem their soul from deceit and violence, that neither sword, nor cruelty prevails to overthrow it; Psalm 37.32. Wicked watches Righteous, seeks to slay him, Vers. 33. The Lord will not leave him in his hand.
Plentifull instances we have in Scriptures, I could begin with Iacob, and so hold on to Eliah, Elisha, the Three Children, Dan. 3. Fires action suspended,
Plentiful instances we have in Scriptures, I could begin with Iacob, and so hold on to Elijah, Elisha, the Three Children, Dan. 3. Fires actium suspended,
Besides many extraordinary deliverances of others in latter times, wherein the wisdome, and power of God, hath strangely shewed it self for their deliverance, and preservation, 2 Tim. 4.18. God delivered Saint Paul out of the mouth of the Lion;
Beside many extraordinary Deliverances of Others in latter times, wherein the Wisdom, and power of God, hath strangely showed it self for their deliverance, and preservation, 2 Tim. 4.18. God Delivered Saint Paul out of the Mouth of the lion;
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First, While God hath use of their service upon earth, Ioh. 11.7, 8, 9. Are there not twelve hours in the day? Luke 13.32. Go, and tell Herod that Fox, &c. Ioh. 7.30. No man laid hands, because his hour was not yet come; and 8.20.
First, While God hath use of their service upon earth, John 11.7, 8, 9. are there not twelve hours in the day? Luke 13.32. Go, and tell Herod that Fox, etc. John 7.30. No man laid hands, Because his hour was not yet come; and 8.20.
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sometimes by peace propagating the Church, sometimes by persecution, Act. 9.31. Phil. 1.12. Under Dioclesian the Emperour especially this was the course, when weekly, daily, hundreds of Christians were Martyred;
sometime by peace propagating the Church, sometime by persecution, Act. 9.31. Philip 1.12. Under Diocletian the Emperor especially this was the course, when weekly, daily, hundreds of Christians were Martyred;
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The Lions shall not devour Daniel, while God hath service for him here on earth; Some Ebedmelech God will raise up to speak good for Ieremie to the King; some one or other:
The Lions shall not devour daniel, while God hath service for him Here on earth; some Ebedmelech God will raise up to speak good for Ieremie to the King; Some one or other:
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Boyling oyl, or lead, shall not destroy the Evangelist Saint Iohn; Marvells, Miracles, we read in Church-Story, of strange deliverances of Saints. If these move not; yet let us consider.
Boiling oil, or led, shall not destroy the Evangelist Saint John; Marvels, Miracles, we read in Church-story, of strange Deliverances of Saints. If these move not; yet let us Consider.
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First, Our hairs are numbred, Luke 12. Secondly, Are ye not of more value then Sparrows? Precious in the sight of the Lord is the death of his Saints.
First, Our hairs Are numbered, Lycia 12. Secondly, are you not of more valve then Sparrows? Precious in the sighed of the Lord is the death of his Saints.
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Why are we timorous, Oh we of little faith? First, Meditate seriously the examples of Gods marvellous deliverances of his people in former times. Secondly, Think of the promise.
Why Are we timorous, O we of little faith? First, Meditate seriously the Examples of God's marvellous Deliverances of his people in former times. Secondly, Think of the promise.
Truly said Cyprian, There never was bloody persecution raised against the Church; but there followed it, as an acoluthite, some extraordinary remonstrance of Gods vengeance;
Truly said Cyprian, There never was bloody persecution raised against the Church; but there followed it, as an acoluthite, Some extraordinary remonstrance of God's vengeance;
their vitious manners brought in the flood upon the world of the ungodly. Of Manasseth it is noted, He filled Ierusalem with blood from corner to corner;
their vicious manners brought in the flood upon the world of the ungodly. Of Manasseh it is noted, He filled Ierusalem with blood from corner to corner;
himself is carried away captive, and repenteth, yet to this cause is imputed the seventy yeers captivity in Babylon: And our Saviour giving reason of the destruction of Ierusalem, Matth. 23. saith, They had killed the Prophets,
himself is carried away captive, and Repenteth, yet to this cause is imputed the seventy Years captivity in Babylon: And our Saviour giving reason of the destruction of Ierusalem, Matthew 23. Says, They had killed the prophets,
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and unsufferable torments, reserved for them against the life to come, 2 Thes. 1.5. Tribulation to them that trouble us, for them is reserved the mist of darknesse for ever: And do not marvell it;
and unsufferable torments, reserved for them against the life to come, 2 Thebes 1.5. Tribulation to them that trouble us, for them is reserved the missed of darkness for ever: And do not marvel it;
Secondly, They were nearly knit to Christ, so near as members one to another, as the body to the head, Ephes. 1.22. Ephes. 5.30. and by compassion he is tortured when they are tormented.
Secondly, They were nearly knit to christ, so near as members one to Another, as the body to the head, Ephesians 1.22. Ephesians 5.30. and by compassion he is tortured when they Are tormented.
Fiftly, The melting of our hearts, as Rahab speaks, Iosh. 2. at the noise, or rumour, of the approaching enemy, &c. Give me leave to minde you of this as one, A principall meritorious cause of all the wrath that hangs over our heads.
Fifty, The melting of our hearts, as Rahab speaks, Joshua 2. At the noise, or rumour, of the approaching enemy, etc. Give me leave to mind you of this as one, A principal meritorious cause of all the wrath that hangs over our Heads.
You may call to minde the Tempora Mariana, The dayes of Queen Mary; How much precious blood of Saints was spilt as water upon the ground? which yet was never perhaps expiated by any wrath of God,
You may call to mind the Tempora Mariana, The days of Queen Marry; How much precious blood of Saints was spilled as water upon the ground? which yet was never perhaps expiated by any wrath of God,
that made Daniel confesse the sinne• of his fathers, Dan. 9. and the Lord threaten to visit the sinnes of the fathers upon the children, Exod. 20. It serves, me thinks, for caution to all the brood of Cain amongst us;
that made daniel confess the sinne• of his Father's, Dan. 9. and the Lord threaten to visit the Sins of the Father's upon the children, Exod 20. It serves, me thinks, for caution to all the brood of Cain among us;
Fourthly, Set before your eyes the example of Gods wrath on former persecutours; People, Nations, Kings, Monarchies, God hath not spared for this sinne;
Fourthly, Set before your eyes the Exampl of God's wrath on former persecutors; People, nations, Kings, Monarchies, God hath not spared for this sin;
Not us of all people, for clearly hath the light of the glorious Gospel of Jesus Christ shined long amongst us, that we cannot, as missed forefathers, pretend ignorance;
Not us of all people, for clearly hath the Light of the glorious Gospel of jesus christ shined long among us, that we cannot, as missed Forefathers, pretend ignorance;
As if there were not vertue in all the whole roll of Christian vertues so great as this, to suffer death for the Name of Christ, Apoc. 12. They loved not their lives unto death, Heb. 12, Ye have not yet resisted unto bloed in striving against sinne, Phil. 1.29. To you it is given, not onely to beleeve, but to suffer for the name of Christ;
As if there were not virtue in all the Whole roll of Christian Virtues so great as this, to suffer death for the Name of christ, Apocalypse 12. They loved not their lives unto death, Hebrew 12, You have not yet resisted unto bloed in striving against sin, Philip 1.29. To you it is given, not only to believe, but to suffer for the name of christ;
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Why are our spirits so dejected, as to begin already to halt twixt two opinions? or to resolve of neuterality? or joyning to the prevailing side? First, Know, there were sometimes who were ambitious of it, Sum & ego Christianus. Secondly, Christ promiseth to own us,
Why Are our spirits so dejected, as to begin already to halt betwixt two opinions? or to resolve of neuterality? or joining to the prevailing side? First, Know, there were sometime who were ambitious of it, Sum & ego Christian. Secondly, christ promises to own us,
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Sixtly, A cloud of witnesses, yea our Saviour himself gone before us, Heb. 12.12, &c. What if the Lord select us from amongst his Army of Militants to be his Champions, to take up,
Sixty, A cloud of Witnesses, yea our Saviour himself gone before us, Hebrew 12.12, etc. What if the Lord select us from among his Army of Militants to be his Champions, to take up,
Fiftly, Let us not forget it is the condition of our raigning with him, Rom. 8.17. 2 Tim. 2.12. Sixtly, This way went Christ into his Kingdome, Luke 24. The disciple must not be above his Master.
Fifty, Let us not forget it is the condition of our reigning with him, Rom. 8.17. 2 Tim. 2.12. Sixty, This Way went christ into his Kingdom, Lycia 24. The disciple must not be above his Master.
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Seventhly, He hath begotten us to a lively hope by the resurrection of Iesus Christ, 1 Pet. 1.3. and he first arising up, hath given us a pledge of our resurrection to immortality.
Seventhly, He hath begotten us to a lively hope by the resurrection of Iesus christ, 1 Pet. 1.3. and he First arising up, hath given us a pledge of our resurrection to immortality.
and herein to say, Thy will be fulfilled, and I am content to do it, Psal. 40.8. This makes even the Naturall death of Gods Saints precious in his sight.
and herein to say, Thy will be fulfilled, and I am content to do it, Psalm 40.8. This makes even the Natural death of God's Saints precious in his sighed.
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forcing, after a sort, not onely to acknowledgement of obligation, but to tendering of service unto God, see 2 Cor. 5.14, 15. Isa. 6.8. Lo! here I am, send me;
forcing, After a sort, not only to acknowledgement of obligation, but to tendering of service unto God, see 2 Cor. 5.14, 15. Isaiah 6.8. Lo! Here I am, send me;
wherefore, when either we grow slack in our acknowledgement, or divert our selves to other Authours, God is pleased to remove them from us; Rom. 1.21. Gentiles cared not to keep God in their acknowledgment, therefore Gods gives them over to their own hearts lusts;
Wherefore, when either we grow slack in our acknowledgement, or divert our selves to other Authors, God is pleased to remove them from us; Rom. 1.21. Gentiles cared not to keep God in their acknowledgment, Therefore God's gives them over to their own hearts Lustiest;
and deliverances of our State, yet what hath it bred, but increase of our rebellions? Should not the Lord be avenged on such a nation as this? It is amongst others a notable presage of our approaching calamity, that we have so turned his grace into wantonnesse;
and Deliverances of our State, yet what hath it bred, but increase of our rebellions? Should not the Lord be avenged on such a Nation as this? It is among Others a notable presage of our approaching calamity, that we have so turned his grace into wantonness;
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and as Saint Paul speaks, abused his long suffering, and bountifulnesse, to occasion of hardnesse of heart, Rom. 2.5. See then, and examine how Gods favours work upon thee;
and as Saint Paul speaks, abused his long suffering, and bountifulness, to occasion of hardness of heart, Rom. 2.5. See then, and examine how God's favours work upon thee;
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therefore see the greatest Favourites have been most serviceable, Moses more then Aaron, or Miriam, Num. 12. Saint Paul more then all the Apostles, 1 Cor. 15.10.
Therefore see the greatest Favourites have been most serviceable, Moses more then Aaron, or Miriam, Num. 12. Saint Paul more then all the Apostles, 1 Cor. 15.10.
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Secondly, There is a holy Reminiscentia, calling to minde of ancient favours; such especially, as in times of our ignorance, and vanity, God bestowed on us;
Secondly, There is a holy Remembrance, calling to mind of ancient favours; such especially, as in times of our ignorance, and vanity, God bestowed on us;
even when we knew not God, served lusts, and divers pleasures, how many his loving kindnesses did we experiment? David thus fetcheth it Ab ovo, Thou art my God,
even when we knew not God, served Lustiest, and diverse pleasures, how many his loving Kindnesses did we experiment? David thus Fetches it Ab ovo, Thou art my God,
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How we have requited the Lord, Deut. 32.6. since we have received mercy from him. Sixtly, How notwithstanding our slender retailings, God still is pleased to crown us with mercy,
How we have requited the Lord, Deuteronomy 32.6. since we have received mercy from him. Sixty, How notwithstanding our slender retailings, God still is pleased to crown us with mercy,
and loving kindnesse. Seventhly, How in our best performances, we come short of our duties, Isa. 64.6. Rom. 7.18. so that all we can say is this, we would do good, yet evill is present.
and loving kindness. Seventhly, How in our best performances, we come short of our duties, Isaiah 64.6. Rom. 7.18. so that all we can say is this, we would do good, yet evil is present.
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in which observe we the manner of utterance in two things. First, Rhetoricall Apostrophe. Secondly, Ingemination, expressing either vehemencie of affection, or ardour, and heat of affection.
in which observe we the manner of utterance in two things. First, Rhetorical Apostrophe. Secondly, Ingemination, expressing either vehemency of affection, or ardour, and heat of affection.
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if ye consider, Turks, Pagans, Infidells, what can you say of them but as Saint Paul of Ephesians, Chap. 2. They are without God, without Christ, without hope, aliens from the covenants of promise, from the common wealth of Israel.
if you Consider, Turks, Pagans, Infidels, what can you say of them but as Saint Paul of Ephesians, Chap. 2. They Are without God, without christ, without hope, aliens from the Covenants of promise, from the Common wealth of Israel.
To worship God otherwise then he will be worshipped, or then he hath prescribed us to worship him in his Word, is as dangerous as to be meerly without all worship: 1 Sam. 15.21. Rebellion is as the sinne of Witchcraft, and in vain they worship, who worship after doctrines of men, Mat. 15.9.
To worship God otherwise then he will be worshipped, or then he hath prescribed us to worship him in his Word, is as dangerous as to be merely without all worship: 1 Sam. 15.21. Rebellion is as the sin of Witchcraft, and in vain they worship, who worship After doctrines of men, Mathew 15.9.
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and himself hath prescribed, and wherein we have the true means of salvation; and as they spake scoffingly to our Saviour, The way of God taught truly.
and himself hath prescribed, and wherein we have the true means of salvation; and as they spoke scoffingly to our Saviour, The Way of God taught truly.
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First, Know every favour of God is an obligation to duty, and the greater the favour, the greater the obligation, see Psal. 118.2, 3, 4. Secondly, Where the favors are vouchsafed,
First, Know every favour of God is an obligation to duty, and the greater the favour, the greater the obligation, see Psalm 118.2, 3, 4. Secondly, Where the favors Are vouchsafed,
and the service not performed, the greater, and heavier will be the vengeance; They that sinned without Law, shall perish without Law, they that in Law, by Law;
and the service not performed, the greater, and Heavier will be the vengeance; They that sinned without Law, shall perish without Law, they that in Law, by Law;
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If in the other Sense filius ancillae be interpreted, Son of a gracious Mother, such as Lois and Eunich were to Timothy, certainly the favour is great,
If in the other Sense filius Ancillae be interpreted, Son of a gracious Mother, such as Lois and Eunich were to Timothy, Certainly the favour is great,
First, Such birth brings us within the Covenant, Gen. 17.7. 1 Cor. 7.14. entitles us to the promises of this life, and upon condition of resemblance, and imitation, to the promises of the life to come.
First, Such birth brings us within the Covenant, Gen. 17.7. 1 Cor. 7.14. entitles us to the promises of this life, and upon condition of resemblance, and imitation, to the promises of the life to come.
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and how do I perswade my self horrour of conscience shall be one day augmented, torments of Hell encreased to them, who besides the ordinary and common means of salvation in the Church, have had their birth and breeding under religious Parents?
and how do I persuade my self horror of conscience shall be one day augmented, torments of Hell increased to them, who beside the ordinary and Common means of salvation in the Church, have had their birth and breeding under religious Parents?
First, Have you forgotten who said, Think not to say, We have Abraham to our father. Secondly, Do you not remember who said, That if the righteous beget a Sonne that commits abomination, He shall die in his sinne;
First, Have you forgotten who said, Think not to say, We have Abraham to our father. Secondly, Do you not Remember who said, That if the righteous beget a Son that commits abomination, He shall die in his sin;
yea, be the more tormented because he had so gracious birth, and education? Thirdly, Have ye forgotten the distinction, of children by birth, and children by imitation;
yea, be the more tormented Because he had so gracious birth, and education? Thirdly, Have you forgotten the distinction, of children by birth, and children by imitation;
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so lives not the wicked sonne of a righteous father by the fathers righteousnesse, see Ioh. 8. Wherefore you to whom God hath granted this favour of all others, strive to excell in goodnesse,
so lives not the wicked son of a righteous father by the Father's righteousness, see John 8. Wherefore you to whom God hath granted this favour of all Others, strive to excel in Goodness,
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or, That the freedome God gives us, is but an exchange of our service; so Zacharie, Luk. 1.74. so Peter, 1 Pet. 2.16. so Paul every where, Rom. 6.18. being freed from sinne, ye are made servants of righteousnesse; and Gal, 5.13. No where doth Scripture teach us, That the liberty given us of God, or purchased by Christ, makes us nostri juris, men at our owne absolute dispose, to live as we list;
or, That the freedom God gives us, is but an exchange of our service; so Zacharias, Luk. 1.74. so Peter, 1 Pet. 2.16. so Paul every where, Rom. 6.18. being freed from sin, you Are made Servants of righteousness; and Gall, 5.13. No where does Scripture teach us, That the liberty given us of God, or purchased by christ, makes us Our Juris, men At our own absolute dispose, to live as we list;
Where come to be reproved Two grosse sinnes of these Times. First, The Understanding. Secondly, Misapplying, or misusage of our Christian liberty issuing there-from. Of the first:
Where come to be reproved Two gross Sins of these Times. First, The Understanding. Secondly, Misapplying, or misusage of our Christian liberty issuing therefrom. Of the First:
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how many be there that misunderstand? It is true that Saint Paul saith, Rom. 6. We are not under the Law, but under grace; and Gal. 3.25. Now faith is come, we are no longer under the Schole-master; and 1 Tim. 1.9.
how many be there that misunderstand? It is true that Saint Paul Says, Rom. 6. We Are not under the Law, but under grace; and Gal. 3.25. Now faith is come, we Are no longer under the Schoolmaster; and 1 Tim. 1.9.
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The Law is not made for a righteous man, &c. with these grounds misunderstood, how many runne wilde into all licentiousnesse? Every man when his humour takes him, taking liberty to sinne,
The Law is not made for a righteous man, etc. with these grounds misunderstood, how many run wild into all licentiousness? Every man when his humour Takes him, taking liberty to sin,
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Let us be warned to be better informed in our judgements; and remember what our Saviour saith, Matth. 5.17. He never came to destroy the Law, and Prophets; and what Paul, Rom. 3.31. We do not abrogate the Law by faith. Thus understand.
Let us be warned to be better informed in our Judgments; and Remember what our Saviour Says, Matthew 5.17. He never Come to destroy the Law, and prophets; and what Paul, Rom. 3.31. We do not abrogate the Law by faith. Thus understand.
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and 5.18, 23. Secondly, From the Justification of the Law, requiring every man to bring unto Gods judgement seat the perfect righteousnesse of the Law of his own personall performance, For without the Law is the righteousnesse of God revealed, Rom. 3.21, 22. Thirdly, From the rigour of the Law, that promiseth no life,
and 5.18, 23. Secondly, From the Justification of the Law, requiring every man to bring unto God's judgement seat the perfect righteousness of the Law of his own personal performance, For without the Law is the righteousness of God revealed, Rom. 3.21, 22. Thirdly, From the rigour of the Law, that promises no life,
Fourthly, From exasperating vertue of the Law expressed by Paul, Rom. 7.8. see Psal. 40. But from obedience of the Law no man is freed. Mat. 5.17, 18.
Fourthly, From exasperating virtue of the Law expressed by Paul, Rom. 7.8. see Psalm 40. But from Obedience of the Law no man is freed. Mathew 5.17, 18.
First, St Paul notes one frequent in his time, Rom. 6.1. It seems this; That because they were not under the Curse of the Law; therefore we may sinne:
First, Saint Paul notes one frequent in his time, Rom. 6.1. It seems this; That Because they were not under the Curse of the Law; Therefore we may sin:
therefore we should sinne against God? Me thinks that of Paul should rather be our inference, 2 Cor. 5.14. That the love of Christ should constrain us to live to his glory;
Therefore we should sin against God? Me thinks that of Paul should rather be our Inference, 2 Cor. 5.14. That the love of christ should constrain us to live to his glory;
Yea, see the qualification of men freed from damnation, Rom. 8.1. They are such as walk not after flesh, but after Spirit. Secondly, Saint Iames notes another;
Yea, see the qualification of men freed from damnation, Rom. 8.1. They Are such as walk not After Flesh, but After Spirit. Secondly, Saint James notes Another;
And are there no uses of good works, but onely to justifie us? What say you to these? Obedience to God, Matth. 5.16. Eph. 2.10. The glory we bring to God in adorning the Gospel, Tit. 2. In stopping the mouthes of aliens, 1 Pet. 2. In preparing them to glorifie God, 1 Pet. 2. and 3. and is it nothing, that by them We make calling, and election sure? 2 Pet. 1.10.
And Are there no uses of good works, but only to justify us? What say you to these? obedience to God, Matthew 5.16. Ephesians 2.10. The glory we bring to God in adorning the Gospel, Tit. 2. In stopping the mouths of aliens, 1 Pet. 2. In preparing them to Glorify God, 1 Pet. 2. and 3. and is it nothing, that by them We make calling, and election sure? 2 Pet. 1.10.
and crown of righteousnesse, which God hath prepared for them that love his appearing, 2 Tim. 4.8. should excite us; see Mat. 10.20. The third abuse is that of the freedome from rigour of the Law;
and crown of righteousness, which God hath prepared for them that love his appearing, 2 Tim. 4.8. should excite us; see Mathew 10.20. The third abuse is that of the freedom from rigour of the Law;
Secondly, He that promised to accept our endeavours, required that they should be strenuous, and bent to the utmost of our ability, Act. 24.16. Phil. 3.12, 13, 14. and so onely God spares as a father the sonne that serves him.
Secondly, He that promised to accept our endeavours, required that they should be strenuous, and bent to the utmost of our ability, Act. 24.16. Philip 3.12, 13, 14. and so only God spares as a father the son that serves him.
Thirdly, From presumption, Num. 15.30 And he that thus sinnes dies without ransome, for he hath in pride of his heart contemned the Commandment of God;
Thirdly, From presumption, Num. 15.30 And he that thus Sins die without ransom, for he hath in pride of his heart contemned the Commandment of God;
Besides that freedome from Civill thraldome, and from Spirituall bondage under the Law, Morall & Ceremonial, in that sense that hath been explained, There is yet a threefold liberty, which we in this Church are partakers of,
Beside that freedom from Civil thraldom, and from Spiritual bondage under the Law, Moral & Ceremonial, in that sense that hath been explained, There is yet a threefold liberty, which we in this Church Are partakers of,
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and they should be all so many obligations to do service unto God. First, What say you to this? Freedome from thraldome to Idolls, and humane Traditions;
and they should be all so many obligations to do service unto God. First, What say you to this? Freedom from thraldom to Idols, and humane Traditions;
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& the Idolls of wood and stone which he hath erected? Besides the many will-worships which he forceth upon the consciences of men more then the Commandments of God, from these bonds God hath freed us.
& the Idols of wood and stone which he hath erected? Beside the many will-worships which he forceth upon the Consciences of men more then the commandments of God, from these bonds God hath freed us.
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but God, who is rich in mercy hath crucified our lusts; that now we can say, as Paul, Rom. 7.25. Though in our flesh we serve sinne unwillingly, yet in our spirit we serve the Law of God, desiring to captivate every thought, and affection to the obedience of Iesus Christ. Thirdly, This is not all;
but God, who is rich in mercy hath Crucified our Lustiest; that now we can say, as Paul, Rom. 7.25. Though in our Flesh we serve sin unwillingly, yet in our Spirit we serve the Law of God, desiring to captivate every Thought, and affection to the Obedience of Iesus christ. Thirdly, This is not all;
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and abhorrence from all spirituall obedience; nothing but fear of wrath, or hope of reward excites, or continues it; therefore see Israelites, Mal. 3.14. when they see the proud blessed, say it is vain to serve God:
and abhorrence from all spiritual Obedience; nothing but Fear of wrath, or hope of reward excites, or continues it; Therefore see Israelites, Malachi 3.14. when they see the proud blessed, say it is vain to serve God:
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Where Gods Spirit is, there is liberty, 2 Cor. 3.17. see 1 Tim. 1.9. Lord, that these might be so many motives to vow our selves servants for ever of the living God.
Where God's Spirit is, there is liberty, 2 Cor. 3.17. see 1 Tim. 1.9. Lord, that these might be so many motives to Voelli our selves Servants for ever of the living God.
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Follows now in the seventeenth Verse, the expression of Davids serviceablenesse unto God, in two particulars. First, Thanksgiving. Secondly, Invocation.
Follows now in the seventeenth Verse, the expression of Davids serviceableness unto God, in two particulars. First, Thanksgiving. Secondly, Invocation.
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First, Acknowledgement of the favour of the Benefactour, and our obligation in respect of the favour; see 2 Tim. 1.16. Paul to Onesiphorus, and Rom. 16.4.
First, Acknowledgement of the favour of the Benefactor, and our obligation in respect of the favour; see 2 Tim. 1.16. Paul to Onesiphorus, and Rom. 16.4.
Secondly, Mindfulnesse, and remembrance of the favour done to us; hence it is a tax upon the chief Butler, Gen. 40.23. that he remembred not Ioseph, but forgate him.
Secondly, Mindfulness, and remembrance of the favour done to us; hence it is a Tax upon the chief Butler, Gen. 40.23. that he remembered not Ioseph, but foregate him.
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Thirdly, Publishing with praise and commendation, the bounty, and love, and goodnesse of the Benefactour, as Paul to Timothy, Onesiphorus his kindnesse.
Thirdly, Publishing with praise and commendation, the bounty, and love, and Goodness of the Benefactor, as Paul to Timothy, Onesiphorus his kindness.
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Of the first, see Lam. 3.22. when he saw the Lord preserving the remnant of his people, It is of the Lords mercy that we are not confounded; Iacob, Gen. 32.10. I am lesse then the least of all thy mercies, and all thy truth which thou hast shewen;
Of the First, see Lam. 3.22. when he saw the Lord preserving the remnant of his people, It is of the lords mercy that we Are not confounded; Iacob, Gen. 32.10. I am less then the least of all thy Mercies, and all thy truth which thou hast shown;
How many favours are renewed with every morning, which yet we take no notice of? As that the Lord adds this day to our time of repentance, or growth in grace;
How many favours Are renewed with every morning, which yet we take no notice of? As that the Lord adds this day to our time of Repentance, or growth in grace;
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and that tax of ingratitude laid upon Israel, Psal. 106.13. They soon forgate his works: And I would to God it concerned not us, nor were imputable unto us;
and that Tax of ingratitude laid upon Israel, Psalm 106.13. They soon foregate his works: And I would to God it concerned not us, nor were imputable unto us;
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and for the people of God, Psal. 105, 106, 107. all penned to minde the people of God of his ancient benefits, delivering them out of Aegypt, &c. We also have had our deliverances from the great thraldome under the tyranny of Rome; there be yet living who may remember it,
and for the people of God, Psalm 105, 106, 107. all penned to mind the people of God of his ancient benefits, delivering them out of Egypt, etc. We also have had our Deliverances from the great thraldom under the tyranny of Room; there be yet living who may Remember it,
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What should I tell of the restoring of the purity of the Gospel in the dayes of Queen ELIZABETH? The admirable victories of eighty eight? The deliverance from Gunpowder-Treason? Our long peace in the reign of King JAMES? Our preservation from the pestilence? &c. They are year'd and day'd, and therefore forgotten amongst us.
What should I tell of the restoring of the purity of the Gospel in the days of Queen ELIZABETH? The admirable victories of eighty eight? The deliverance from Gunpowder treason? Our long peace in the Reign of King JAMES? Our preservation from the pestilence? etc. They Are yeared and dayed, and Therefore forgotten among us.
if ever the same prove our lot, thank our selves, for that we have so soon forgotten the great favours bestowed upon our Nation, &c. The third Branch of Thankfulnesse, is publication of the favour of God, with praise of the bounty therein shewed towards us;
if ever the same prove our lot, thank our selves, for that we have so soon forgotten the great favours bestowed upon our nation, etc. The third Branch of Thankfulness, is publication of the favour of God, with praise of the bounty therein showed towards us;
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see also, Psal. 8. Sometimes confessing they passe knowledge, see Ephes. 3.19. and 1 Cor. 2.9. Sometimes in a heap of Epithetes setting forth their excellencie; as Eph. 2.4. Rich in mercie; great love; and 1 Tim. 1.14. The grace of God was exceeding abundant;
see also, Psalm 8. Sometime confessing they pass knowledge, see Ephesians 3.19. and 1 Cor. 2.9. Sometime in a heap of Epithets setting forth their excellency; as Ephesians 2.4. Rich in mercy; great love; and 1 Tim. 1.14. The grace of God was exceeding abundant;
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Sometimes, comparing themselves with others of equall merit, Psal. 147.20. Sometimes considering their own demerits, 1 Tim. 1.13. their little thought of the favour, see Rom. 5.10. and Rom. 10.20. Opposite unto this Branch of Thankfulnesse are.
Sometime, comparing themselves with Others of equal merit, Psalm 147.20. Sometime considering their own demerits, 1 Tim. 1.13. their little Thought of the favour, see Rom. 5.10. and Rom. 10.20. Opposite unto this Branch of Thankfulness Are.
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First, Extenuating, or lessening the favours God hath bestowed upon us, and vilifying them, as David speaks of Israel, They despised the pleasant land; and as the instance is plain in the unthankfull Israelites, what at first they admired, Exo. 16. at last cryed out of,
First, Extenuating, or lessening the favours God hath bestowed upon us, and vilifying them, as David speaks of Israel, They despised the pleasant land; and as the instance is plain in the unthankful Israelites, what At First they admired, Exo. 16. At last cried out of,
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and was it because there was no graves in Egypt, that the Lord hath brought us out into this barren wildernesse? And I wish we were not culpable of both these signes of unthankfulnesse!
and was it Because there was no graves in Egypt, that the Lord hath brought us out into this barren Wilderness? And I wish we were not culpable of both these Signs of unthankfulness!
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The price of thy blessing, that sweet blessing of peace, which David prayed for to Ierusalem, Let peace be within thy walls, and plenteousnesse within thy palaces; and Psal. 29.21. The Lord shall give unto his people the blessing of peace;
The price of thy blessing, that sweet blessing of peace, which David prayed for to Ierusalem, Let peace be within thy walls, and plenteousness within thy palaces; and Psalm 29.21. The Lord shall give unto his people the blessing of peace;
Secondly, Security, and contempt of God, as Laish dwelt securely. Thirdly, Luxurie, and intemperance, the sinne of Sodom, through abundance of idlenesse.
Secondly, Security, and contempt of God, as Laish dwelled securely. Thirdly, Luxury, and intemperance, the sin of Sodom, through abundance of idleness.
Hath this place, or passage twixt God and man? Sure we have Gods complaint frequent, for Non-retaliation, as Deut. 32.6. Do ye thus requite the Lord? and 2 Chron. 32.33. Hezekiah rendred not to the Lord according to the kindnesse done unto him.
Hath this place, or passage betwixt God and man? Sure we have God's complaint frequent, for Non-retaliation, as Deuteronomy 32.6. Do you thus requite the Lord? and 2 Chronicles 32.33. Hezekiah rendered not to the Lord according to the kindness done unto him.
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even whatsoever according to our gracious abilities by way of thankfulnesse, we tender unto him; so Peter, 1 Pet. 2.5. Acceptable to God through Iesus Christ.
even whatsoever according to our gracious abilities by Way of thankfulness, we tender unto him; so Peter, 1 Pet. 2.5. Acceptable to God through Iesus christ.
Secondly, When in our Callings particular, we seek the advancement of Gods glory, as Paul, 2 Cor. 5.14, 15. Thirdly, Speciall occasions oft fall out,
Secondly, When in our Callings particular, we seek the advancement of God's glory, as Paul, 2 Cor. 5.14, 15. Thirdly, Special occasions oft fallen out,
What Nation under the Sunne hath been able to compare with us in all favours, that God hath done us? as the Lord speaks to Israel; and considering the measures,
What nation under the Sun hath been able to compare with us in all favours, that God hath done us? as the Lord speaks to Israel; and considering the measures,
I could wish we could see the prefermēts we have had above many our neighbours, in the measure of the means of salvation, and the continuance of them;
I could wish we could see the preferments we have had above many our neighbours, in the measure of the means of salvation, and the Continuance of them;
The Lord who hath made his mercies marvellous towards us, will make his plagues as wonderfull, that we may be a by-word, Deut. 28. And at the last day;
The Lord who hath made his Mercies marvellous towards us, will make his plagues as wonderful, that we may be a Byword, Deuteronomy 28. And At the last day;
as Gratian tells us, having in them to be considered both superficies, and Moralis intelligentia ) as the thing which should succeed in room, or stead thereof; in which respect our bodies; our goods; our thanks are called Sacrifices;
as Gratian tells us, having in them to be considered both superficies, and moral Intelligence) as the thing which should succeed in room, or stead thereof; in which respect our bodies; our goods; our thanks Are called Sacrifices;
Or else secondly, Because in esteem with God more then al sacrifices of bullocks, or rams, as Psal. 50.8, 9. which also perhaps makes David chuse it as the speciall evidence expressing his serviceablenesse to God.
Or Else secondly, Because in esteem with God more then all Sacrifices of bullocks, or rams, as Psalm 50.8, 9. which also perhaps makes David choose it as the special evidence expressing his serviceableness to God.
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He honoureth me, comparatively understand it, more then he who brings the fat of rams, or ten thousand rivers of oyl, Mic. 6. Lord, that we could set our selves to it;
He Honoureth me, comparatively understand it, more then he who brings the fat of rams, or ten thousand Rivers of oil, Mic. 6. Lord, that we could Set our selves to it;
sure it is the service of heaven, wherein Angels, and Saints are imployed; and they who rightly perform it, as Saint Paul speaks, Phil. 3.20. Have already their conversation in heaven.
sure it is the service of heaven, wherein Angels, and Saints Are employed; and they who rightly perform it, as Saint Paul speaks, Philip 3.20. Have already their Conversation in heaven.
And consider what honour it gives him, you will easily acknowledge it. First, Thereby we acknowledge him to be Giver of all good things, see Iam. 1.17. and that but from him we can expect nothing that is good.
And Consider what honour it gives him, you will Easily acknowledge it. First, Thereby we acknowledge him to be Giver of all good things, see Iam. 1.17. and that but from him we can expect nothing that is good.
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Thirdly, Of love to man no lesse then fatherly, Matth. 7.11. wherein the Lord so glories, that he hath given it a speciall Name, NONLATINALPHABET, Tit. 3.4.
Thirdly, Of love to man no less then fatherly, Matthew 7.11. wherein the Lord so Glories, that he hath given it a special Name,, Tit. 3.4.
Fourthly, Of mercie, and compassion, wherein the Lord so glories, as in no one of his Attributes; see 2 Cor. 1.3. The Father of mercie•, and God of all consolation.
Fourthly, Of mercy, and compassion, wherein the Lord so Glories, as in no one of his Attributes; see 2 Cor. 1.3. The Father of mercie•, and God of all consolation.
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because the things we need, exceed the power of all creatures to give; To which also the Papists themselves adde consent of the whole Church, that nor Saint,
Because the things we need, exceed the power of all creatures to give; To which also the Papists themselves add consent of the Whole Church, that nor Saint,
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because we may so do to men on earth, and that without any derogation to the mediation of Jesus Christ? Answ. But it follows not; for a twofold Reason.
Because we may so do to men on earth, and that without any derogation to the mediation of jesus christ? Answer But it follows not; for a twofold Reason.
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Secondly, We have example of Saints, as of Paul, Eph. 6. Rom. 15. Thirdly, We have promise from God that the prayer of faith shall finde audience, Iam. 5. neither of which we finde of Saints departed.
Secondly, We have Exampl of Saints, as of Paul, Ephesians 6. Rom. 15. Thirdly, We have promise from God that the prayer of faith shall find audience, Iam. 5. neither of which we find of Saints departed.
Abraham knows us not: And for means of convaying them to their notice, there is none which hath foundation in Scripture, what ever they pretend for revelation of Angels conversing with us, Luk. 15. Answ. We deny not but at times they converse with us on earth;
Abraham knows us not: And for means of conveying them to their notice, there is none which hath Foundation in Scripture, what ever they pretend for Revelation of Angels conversing with us, Luk. 15. Answer We deny not but At times they converse with us on earth;
Exod. 14. Why cryest thou? Understand they them? Without robbing God of his incommunicable glory to be the onely Knower of hearts, they cannot affirm it;
Exod 14. Why Christ thou? Understand they them? Without robbing God of his incommunicable glory to be the only Knower of hearts, they cannot affirm it;
The second is, That through the incredible celerity of their nature, they do by themselves hear prayers made to them on earth? Answ. To which Bellarmine answers.
The second is, That through the incredible celerity of their nature, they do by themselves hear Prayers made to them on earth? Answer To which Bellarmine answers.
Secondly, Where finde we such a Speculum Trinitatis mentioned in Scripture? Thirdly, Suppose such a Speculum; It is not Naturale, but Voluntarium, so that nothing can be thence informed,
Secondly, Where find we such a Speculum Trinitatis mentioned in Scripture? Thirdly, Suppose such a Speculum; It is not Natural, but Voluntary, so that nothing can be thence informed,
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I would but know for my learning of any Papist in the world, why I should chuse to go to God by a Saint, rather then by Jesus Christ our known Advocate? Is it because their prayers are more prevalent with God? It were blasphemy to think it:
I would but know for my learning of any Papist in the world, why I should choose to go to God by a Saint, rather then by jesus christ our known Advocate? Is it Because their Prayers Are more prevalent with God? It were blasphemy to think it:
Answ. It is pride, not humility that shews it self in such will-worship, Col. 2. And what, is the condition of Saints in new Testament inferiour to that of them in the old? If they without any such ambages might approach unto God immediately,
Answer It is pride, not humility that shows it self in such will-worship, Col. 2. And what, is the condition of Saints in new Testament inferior to that of them in the old? If they without any such ambages might approach unto God immediately,
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seeing it so robs God of his honour, of mercie, gratuitous love to man, omniscience, &c. communicating it in equality, or greater measure unto creatures;
seeing it so robs God of his honour, of mercy, gratuitous love to man, omniscience, etc. communicating it in equality, or greater measure unto creatures;
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Christ of his meritorious intercession, and of his propriety in mediating twixt God and us? see 1 Tim. 2.5. I beseech you, brethren, think of these things.
christ of his meritorious Intercession, and of his propriety in mediating betwixt God and us? see 1 Tim. 2.5. I beseech you, brothers, think of these things.
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First, We serve a gracious, and a mercifull God, who stiles himself the Hearer of prayers. Secondly, we have a mercifull high Priest, touched, let us go boldly to the throne of grace, with our infirmities.
First, We serve a gracious, and a merciful God, who stile himself the Hearer of Prayers. Secondly, we have a merciful high Priest, touched, let us go boldly to the throne of grace, with our infirmities.
Fiftly, Encouragements we have plentifull, He gives to all liberally, and upbraids no man. Fiftly, Frustra fit per plura quod fieri potest per pauciora;
Fifty, Encouragements we have plentiful, He gives to all liberally, and upbraids no man. Fifty, Frustra fit per plura quod fieri potest per pauciora;
we know by his protestation, &c. But that Saints do hear them, we know not. Secondly, As in the misapplying of this honour from God to Saints, is idolatry;
we know by his protestation, etc. But that Saints do hear them, we know not. Secondly, As in the misapplying of this honour from God to Saints, is idolatry;
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yea, how can we perswade our selves we have received the Spirit of Grace, if not withall the spirit of Supplication? or how be perswaded we have the spirit of God,
yea, how can we persuade our selves we have received the Spirit of Grace, if not withal the Spirit of Supplication? or how be persuaded we have the Spirit of God,
David, Seven times a day: and is not the Precept, to pray continually? besides, there is nothing we deal with, wherein we have comfort, except thus sanctified unto us;
David, Seven times a day: and is not the Precept, to pray continually? beside, there is nothing we deal with, wherein we have Comfort, except thus sanctified unto us;
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or whilest they become fewell to feed our corruption, instrument• of injustice, luxury, & what not that evill is? And for our spirituall estate, supposing us to be in highest favour with God.
or whilst they become fuel to feed our corruption, instrument• of injustice, luxury, & what not that evil is? And for our spiritual estate, supposing us to be in highest favour with God.
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so peace of conscience, and joy in the holy Ghost, except perhaps we will condemn the generation of the just; or if any such promise be so according to Letter,
so peace of conscience, and joy in the holy Ghost, except perhaps we will condemn the generation of the just; or if any such promise be so according to letter,
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behold and see our NONLATINALPHABET, and our NONLATINALPHABET too all in a tumult; every man seeking his own, humouring himself, none the things of Iesus Christ;
behold and see our, and our too all in a tumult; every man seeking his own, Humouring himself, none the things of Iesus christ;
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OPportunely we fall upon this Psalme this Day, wherein we celebrate the memory of those miraculous gifts conferred on the Primitive Church, especially on the Apostles, Act. 2. This Psalme presenting to our notice the great blessing of God in the vocation of the Gentiles;
OPportunely we fallen upon this Psalm this Day, wherein we celebrate the memory of those miraculous Gifts conferred on the Primitive Church, especially on the Apostles, Act. 2. This Psalm presenting to our notice the great blessing of God in the vocation of the Gentiles;
Thirdly, Ground of the Duty, Vers. 2. Lest the Application of the Psalme to Vocation of Gentiles, seem impertinent; Read Rom. 15.11. where ye shall observe the Apostle so applying it.
Thirdly, Ground of the Duty, Vers. 2. Lest the Application of the Psalm to Vocation of Gentiles, seem impertinent; Read Rom. 15.11. where you shall observe the Apostle so applying it.
in their dayes, was God pleased, for the sinnes of other nations, and specially for love to his people, according to election, to single out the seed of Abraham, &c. to be his peculiar people;
in their days, was God pleased, for the Sins of other Nations, and specially for love to his people, according to election, to single out the seed of Abraham, etc. to be his peculiar people;
what time the Jews growing to height of Impiety, were rejected of God, and in their stead we Gentiles graffed in, as Rom. 11.17. so that in Pauls time they were Concorpores;
what time the jews growing to height of Impiety, were rejected of God, and in their stead we Gentiles graffed in, as Rom. 11.17. so that in Paul's time they were Concorpores;
see Psal. 2. and 50. and 97. What speak we of so late as David? even in the very Covenant of Abraham it was signified, as Gen. 17.5. and 18.18. and in the signe Rom. 4.11.
see Psalm 2. and 50. and 97. What speak we of so late as David? even in the very Covenant of Abraham it was signified, as Gen. 17.5. and 18.18. and in the Signen Rom. 4.11.
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First, Predictio futurorum, the foretelling of things to come, I mean of Contingent things that have no cause in Nature, are no small evidence of a Deity;
First, Predictio futurorum, the foretelling of things to come, I mean of Contingent things that have no cause in Nature, Are no small evidence of a Deity;
many gracious Promises are given us, which yet are not performed, &c. Thirdly, Besides, God meant from the beginning of the Covenant to nourish his people Israel in the fear of his Name, not willing to give them least occasion of being puffed up with Pride in respect of his speciall favour;
many gracious Promises Are given us, which yet Are not performed, etc. Thirdly, Beside, God meant from the beginning of the Covenant to nourish his people Israel in the Fear of his Name, not willing to give them least occasion of being puffed up with Pride in respect of his special favour;
First, Of Donatists in Saint Austins dayes, whose doctrine was, That God had no Church but in Afrique, and that in the party of Donatus. Secondly, Exactly ye shall observe the same errour revived by Papists and Brownists:
First, Of Donatists in Saint Austins days, whose Doctrine was, That God had no Church but in Afrique, and that in the party of Donatus. Secondly, Exactly you shall observe the same error revived by Papists and Brownists:
Papists labouring for an enclosure of the Church to their Rome, thereto alledge that which specially thwarts it, the Title of Catholique; for if Catholique,
Papists labouring for an enclosure of the Church to their Room, thereto allege that which specially thwarts it, the Title of Catholic; for if Catholic,
For in that so many Nations heard the Apostles speak in their own tongues the manifold works of God, it serves to shew, that God meant now to verifie his Promise to us:
For in that so many nations herd the Apostles speak in their own tongues the manifold works of God, it serves to show, that God meant now to verify his Promise to us:
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VERSE II. For his mercifull kindnesse is great towards me. IN these words we have the ground of Davids thanksgiving, and praysing God. First, Gods Mercy.
VERSE II For his merciful kindness is great towards me. IN these words we have the ground of Davids thanksgiving, and praising God. First, God's Mercy.
The Trueth of God, and his Essence are not two things, but in our apprehension, no more is his Power, Omniscience, &c. This Mercy of God is of three sorts.
The Truth of God, and his Essence Are not two things, but in our apprehension, no more is his Power, Omniscience, etc. This Mercy of God is of three sorts.
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First, Generall towards all Creatures wrapped in misery, whereof see Psal. 145.9. Secondly, Speciall towards men, 1 Tim. 4.10. preserving them from many dangers, yea, relieving their miseries with service of his other Creatures; see Matth. 5.45. Thirdly, Singular to his Church;
First, General towards all Creatures wrapped in misery, whereof see Psalm 145.9. Secondly, Special towards men, 1 Tim. 4.10. preserving them from many dangers, yea, relieving their misery's with service of his other Creatures; see Matthew 5.45. Thirdly, Singular to his Church;
not onely in giving them means of salvation, and deliverance from Curse, but to many of them vouchsafing the sense of his choisest favours, in remission of sins, gifts of the Spirit, and life everlasting;
not only in giving them means of salvation, and deliverance from Curse, but to many of them vouchsafing the sense of his Choicest favours, in remission of Sins, Gifts of the Spirit, and life everlasting;
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For the first, Goe over all the miseries of the brute Creatures, and compare them with the misery of man without Christ, ye shall see, they all come short of it:
For the First, Go over all the misery's of the brutus Creatures, and compare them with the misery of man without christ, you shall see, they all come short of it:
Thirdly, In his very Church though offer be made to all, yet actuall performance, and taste onely to the Church of the faithfull, the first borne whose names are written in heaven,;
Thirdly, In his very Church though offer be made to all, yet actual performance, and taste only to the Church of the faithful, the First born whose names Are written in heaven,;
This taxeth that earthly, or rather brutish estimate that men set on this prime mercy of God, preferring before it the worst of those favors they partake in common with Heathens, with Devills, with brute Creatures, with Hypocrites.
This Taxes that earthly, or rather brutish estimate that men Set on this prime mercy of God, preferring before it the worst of those favors they partake in Common with heathens, with Devils, with brutus Creatures, with Hypocrites.
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Let them have meat, and drinke, and ease to the fill, as Paul, and Isaiah speak, it is their Summum bonum; and yet the very heathen could say, It was the thought of a Beast, rather then of a Man:
Let them have meat, and drink, and ease to the fill, as Paul, and Isaiah speak, it is their Summum bonum; and yet the very heathen could say, It was the Thought of a Beast, rather then of a Man:
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or pleasure, yet what shall your advantage be, when you must loose your Soul? and have ye not heard of them, who cry out What hath pride profited them,
or pleasure, yet what shall your advantage be, when you must lose your Soul? and have you not herd of them, who cry out What hath pride profited them,
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Suppose it be Art, Whose is like that of Aristotle? Suppose it kingdomes, Whose like to that of Assyria, or Grecia, or Persia, or Rome? Suppose it wisedome,
Suppose it be Art, Whose is like that of Aristotle? Suppose it kingdoms, Whose like to that of Assyria, or Greece, or Persiam, or Room? Suppose it Wisdom,
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as that of Achitophel, the Oracle of Israel? Yet what is all this, without the knowledge of Christ, save onely to deprive of excuse? see Rom. 1 and 1 Cor. 1.21. Go yet farther to the power of Knowledge, and Faith, and of deep Mysteries in the Gospel;
as that of Ahithophel, the Oracle of Israel? Yet what is all this, without the knowledge of christ, save only to deprive of excuse? see Rom. 1 and 1 Cor. 1.21. Go yet farther to the power of Knowledge, and Faith, and of deep Mysteres in the Gospel;
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Before ever we shall come to know the price of it, Three things must be removed out of our hearts, which are naturall to most men, to all men, one or other.
Before ever we shall come to know the price of it, Three things must be removed out of our hearts, which Are natural to most men, to all men, one or other.
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Lord, how many fowle sins should the greatest Civilian in the world then perceive in himself? Secondly, The punishments threatned therein, Gods curse in body, in soul, in this life, in the life to come.
Lord, how many fowl Sins should the greatest Civilian in the world then perceive in himself? Secondly, The punishments threatened therein, God's curse in body, in soul, in this life, in the life to come.
Fourthly, The strictnesse of Gods justice, which without satisfaction, which indeed is satisfaction every way equivalent to the violation of Justice, accepts none to mercy:
Fourthly, The strictness of God's Justice, which without satisfaction, which indeed is satisfaction every Way equivalent to the violation of justice, accepts none to mercy:
so è contrà, may the base esteem thereof amongst the Gentiles remoove it back again to the Jews; see Rom. 11.24. Consider what I say, and the Lord give you a right understanding in all things.
so è contrà, may the base esteem thereof among the Gentiles remove it back again to the jews; see Rom. 11.24. Consider what I say, and the Lord give you a right understanding in all things.
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First, Metaphysicall, whereby things are truely what they seem, or are conceived; or have the Trueth, and Reality of that Essence which is conceived of them;
First, Metaphysical, whereby things Are truly what they seem, or Are conceived; or have the Truth, and Reality of that Essence which is conceived of them;
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Secondly, A Logicall Trueth, which is the conformity of the conceptions of the minde with the things as they are, and of the words wherein those things are enunciated, see Rom. 3.3, 4. so God is true,
Secondly, A Logical Truth, which is the conformity of the conceptions of the mind with the things as they Are, and of the words wherein those things Are enunciated, see Rom. 3.3, 4. so God is true,
First, The Concord of his Intention with his Promise. Secondly, The answerablenesse of the fact to the promise infallible; and hereof speaks the Prophet.
First, The Concord of his Intention with his Promise. Secondly, The answerableness of the fact to the promise infallible; and hereof speaks the Prophet.
Now that God is thus true, and faithfull in performing all his purposes, and promises according to his own intention, Scriptures are plentifull, see Deut. 7.9. Dan. 9.4. not a word goes out of his mouth but is exactly performed, see Iosh. 21.45. and 23.14. 2 Chron. 6.14, 15. 2 King. 10.10. Circumstances exactly kept, conferre Gen. 15.13. and Exod. 12.41. yea, as his mercy extends to good, and bad, so his faithfulnesse oft to them that deal perfidiously in his Covenant, see Rom. 3.3, 4. Exemplifications see plentifull in the story of Scripture.
Now that God is thus true, and faithful in performing all his Purposes, and promises according to his own intention, Scriptures Are plentiful, see Deuteronomy 7.9. Dan. 9.4. not a word Goes out of his Mouth but is exactly performed, see Joshua 21.45. and 23.14. 2 Chronicles 6.14, 15. 2 King. 10.10. circumstances exactly kept, confer Gen. 15.13. and Exod 12.41. yea, as his mercy extends to good, and bad, so his faithfulness oft to them that deal perfidiously in his Covenant, see Rom. 3.3, 4. Exemplifications see plentiful in the story of Scripture.
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This point needs rather explication, then proof. Object. Where is the promise of his comming? see 2 Pet. 3.4. Answ. First, Times and Seasons he hath kept in his own power, Act. 1.7.
This point needs rather explication, then proof. Object. Where is the promise of his coming? see 2 Pet. 3.4. Answer First, Times and Seasons he hath kept in his own power, Act. 1.7.
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Secondly, Where is thy Reason? He comes not yet, therefore will never come. Object. How the promise of Temporalities made good, 1 Tim. 4.8. Answ. Take them with their intended modus, and ye shall see they are all exactly performed.
Secondly, Where is thy Reason? He comes not yet, Therefore will never come. Object. How the promise of Temporalities made good, 1 Tim. 4.8. Answer Take them with their intended modus, and you shall see they Are all exactly performed.
First, They are not intended to be performed, but on condition that we demean our selves as becomes Gods children, see Psal. 89.31, 32. Secondly, Not, but with limitation to expediency;
First, They Are not intended to be performed, but on condition that we demean our selves as becomes God's children, see Psalm 89.31, 32. Secondly, Not, but with limitation to expediency;
Of the first sort we reckon the Peace of Conscience, and joy of the holy Ghost, whereof see Gal. 6.16. Rom. 14. and 15. Peace and comfort in beleeving.
Of the First sort we reckon the Peace of Conscience, and joy of the holy Ghost, whereof see Gal. 6.16. Rom. 14. and 15. Peace and Comfort in believing.
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some there are whom feeling of these favors continually, perhaps would encourage to licentiousnesse, so headstrong is their naturall inclination to evill;
Some there Are whom feeling of these favors continually, perhaps would encourage to licentiousness, so headstrong is their natural inclination to evil;
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nor scarce ever knew by experience what Peace of Conscience meant, that yet their lives are most holy, they are readiest in good-works, scrupulous of sinnes that many others swallow up.
nor scarce ever knew by experience what Peace of Conscience meant, that yet their lives Are most holy, they Are Readiest in Good works, scrupulous of Sins that many Others swallow up.
Peace shall be upon them, Gal. 6.16. and yet perhaps they feel it not till the houre of their death; many such I have knowne. Sixthly, And universally thus conceive;
Peace shall be upon them, Gal. 6.16. and yet perhaps they feel it not till the hour of their death; many such I have known. Sixthly, And universally thus conceive;
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No man can shew that God hath so bound himself by promise, as to exhibite these favours to his children. First, Either in like measures. Secondly, Or without interruption:
No man can show that God hath so bound himself by promise, as to exhibit these favours to his children. First, Either in like measures. Secondly, Or without interruption:
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First, Essentiam. Secondly, Gradum. A Competency of the gifts God hath promised to all his servants; see 1 Cor. 1.8. yet not promised to give to all Equality of Degrees and Measures;
First, Essentiam. Secondly, Gradum. A Competency of the Gifts God hath promised to all his Servants; see 1 Cor. 1.8. yet not promised to give to all Equality of Degrees and Measures;
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and nourish Grace within us, Eph. 4.12. &c. Thirdly, We distinguish habitum & exercitium; the habits are permanent, the acts and exercise are oft interrupted.
and nourish Grace within us, Ephesians 4.12. etc. Thirdly, We distinguish habitum & Exercise; the habits Are permanent, the acts and exercise Are oft interrupted.
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unalterably such, and infallibly making good to all his Servants whatsoever he hath promised. And this reproves our doubtings sometimes no lesse then quarrelsome, and churlish concerning the Trueth,
unalterably such, and infallibly making good to all his Servants whatsoever he hath promised. And this reproves our doubtings sometime no less then quarrelsome, and churlish Concerning the Truth,
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Thirdly, Temporalls with the straitest hand reached to them: Understand ye unwise amongst the people; these are not simply promised, but, as ye have heard above explained.
Thirdly, Temporals with the straitest hand reached to them: Understand you unwise among the people; these Are not simply promised, but, as you have herd above explained.
perhaps thou never hadst comforts of spirit, Peace of Conscience, cheaerfull exercise of other gracious gifts, &c. What then? is God therefore unfaithfull? yea, Let God be true, and every man a lyar;
perhaps thou never Hadst comforts of Spirit, Peace of Conscience, cheaerfull exercise of other gracious Gifts, etc. What then? is God Therefore unfaithful? yea, Let God be true, and every man a liar;
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or neglecting means to cherish Grace, &c. sayest thou God is unfaithfull? rather say, That thou thy self hast failed in the defect of thine own due qualification.
or neglecting means to cherish Grace, etc. Sayest thou God is unfaithful? rather say, That thou thy self hast failed in the defect of thine own due qualification.
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Build we our selves in firme expectation of all good things promised, so farre as they are promised, seem Nature and ordinary Course never so opposite;
Built we our selves in firm expectation of all good things promised, so Far as they Are promised, seem Nature and ordinary Course never so opposite;
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